parable. In al figuratif speche such a rule schil be kept, that so long that that is redde be ofte turned bi dilygent consideracioun or studie, til interpretinge or expownynge be brougt to the rewme of charite, truli if it now sowneth propirli charite, it is no figuratif speche. if the speche is comaundinge, forbedynge ethir corrupcioun of soule or resoun, ether forbedinge trespasse agens neigbore, ether comaundinge profit, ether good doynge, it is not figuratif spech but proper to the lettir. forsothe if the speche of holi writ seme to comaunde perversioun of soule or trespasse agens neigboire, ether to forbide profigt, ether good doynge, it is figuratif spech. Crist seith no, but ye schulen ete the fleisch of mannes son, and schulen drinke his blood, ye schulu not have lyf in you: it semeth to comaunde trespasses or noiynge of neigbore, ether pervertynge of soule, therfor it is figuratif spech, comaunding us for to comowne to cristis passioun, and swetli and profitable to have in mynde that his fleisch was woundid and crucified for us. for whanne many sentensis ben undirstonde of the same wordis of holi writ, thoug thilke sentens be hidde which he that wroot undirstood, no perel is if ech of centencis may be proved bi other placis of holi scripturis for to acoord to truthe. for with outen doute the spirit of god that spak bi writ of that scripture, bifor saug and purveied, that this trewe sentence schulde come to mynde of the reder or herer. ffor what mygt be proved of god largelier or plenteuouslier in goddis spechis, thanne that the same wordis ben undirstonden in many manirs, which othir scripturis of god of as greet auctorite of proven. Austyn there in the thridde book, auctoris of holi writ, usen no figuris thanne gramariens moun gesse which reden not the figuris of holi writ. sevene rulis ben set to undirstonde holi writ agens adi. versarys. i'. first is of our lord ihus crist and of his bodi, that is veri cristene man: bi this rule operson of the heed and bodi, that is of crist and of holi chirche, is shewid to us, for it is not seid veynli for feithful men, ye ben the seed of abraham, sithen oon holi seed of abraham, that is crist. Doute we not whanne speche of scripture passith fro the heed to the bodi, or fro the bodi to the heed, and netheles it passith not fro oon of the same persones; for opersone spekith seiynge, god sette on me as on a spouse, and he ourned me as a spouse with ournement: and netheles it is to undirstonde which of thes accordith to the heed, that is crist, and whiche to the bodi, that ij. is holi chirche. the secunde rule is of cristis bodi, partid in twei parties, as ticony seith, which truli out not be eclepid so. for truli the ilke is not the bodi of the lord, whiche schal not be in to withouten ende in blis, but it is to be seide of the veri bodi of the lord, and of the medlid bodi or veri bodi and feyned: for not oonli withouten ende, but now also ipocritis schulen not be seide to be with the lord withouten ende, thoug thei seme to be in his chirche. therfor this rule mygt be seid of the medlid chirche. this rule axith awakinge reder, whanne holy writ spekith to other men as to the same to which it spake bifor, or whanne it semeth to speke of the same men, and netheles spekith of other: as obodi be of hem bothe for temporal medlynge iij. and comynyng of sacramentis. The thrid de rule is of biheestis and lawe, whiche may be of spiritis and of letter, or of grace and of iiij. maundemente. The fourthe rule is of spice, and of kynde; that is, v. of part, and of al the hool thing of the whiche the part is. The fifthe rule is of tymes, that is, bi figur synadochie: whan al is understonden bi part, or part undirstonden bial: in the manir crist is seied to have leye deed in the sepulcre thre dayes and thre nygtis: the last part of good fridai is set foral the day; and the first part of sunday, and the satirday alful. or this rule of tymes is undirstonden of noumbris ; as VII. X. or XII, and such other; whiche noumbris ben sette sumtyme for altyme; as, VII sithis in the day lord, i seid preisynge to thee, is no thing ellis than this, goddis preisynge is ever more in my mouth. also in the apocalips, bi an hundrid fourti and foure is signyfied al the unyversite of vj. seyntis. The sixte rule is of recapitulacioun: summe thingis don bifor ben seide, as if thei suen in ordre of tyme, or ben teeld in next suynge of thingis, wwhanne the tellynge is pryvyli cleped agen to the former thingis that werun lefte. if scripture be not undirstonden by this rule, errour is gendrid: as in genesis, god plauntid paradise in eden at the eest, and sette their man whom he fourmed; and yit god brougt forth eche faire tre of the erthe, that is seid bi recapitulacioun or rehersynge of things don bifor. also, their in the lond was o langage, vij. is recapitulacioun. The seventhe rule is this, of the devel and his bodi, for he is heed of al unpeteuous, that ben his bodi, in summe maner that schulen go with him in to turmente of everlastynge fier, as crist is heed of holi chirche, that is, his bodi, that schal be with hym in the rewme and glori everlastynge. also in the ende of that book austyn seith, studiers of holi scripturis schulden kunne the kynde of spekingis in holi scripturis, and take hede, and holde in mynde in what maner a thing is wont to be seide in hem; and also, that is sovereyn and moost nedeful, preie thei, that thei undirstonde; for the lord geveth wwisdom and undirstondinge, and kunnynge is of hym. al this seith austyn in the iii book of cristen doctryne; auctouris of holi writ, spaken derkli, that prudentli mysteries ben hidde fro unpiteuous men and good men ben excersisid in expownynge it, have grace unlike to the first auctouris of holi writ. austyn in the thridde boke of cristen doctryne thirfor seint gg seith in the XXIX boke of moralis, the VII chapitir, that godds wordis ben as pyment and precious spiceries: how myche spicry is more powned, by so mych virtu is encresid in pyment, so hou mych we pownen more goddis spechis in expownynge, bi that we heerynge as drynkyng, ben more holpen. PROLOG. ij. OURE lord ihus crist, verri god and verri man, seith in the gospel, Blessid ben thei that heren goddis word and kepen it, and efte, crist seith ye ben my frendis if ye don tho thingis that i comaunde to you. And efte, he that loveth my comaundementis, and kepeth hem, he it is that loveth me. And efte, davith seith, Blessid ben thei that serchen goddis witnessyngis, and seken out god in al the herte. On the contrarie side, davith seith, thei ben cursid that bowen awey fro goddis hesstis. And poul seith, he is cursid that loveth not oure lord ihus crist. But crist seith, if ony man loveth me he schil kepe my word: and he that loveth not me kepith not my wordis. God seith bi salomon, the preier of hym is cursid that bowith awey his ere that he heere not the lawe of god. and poul seith he that knowith not goddis lawe schil not be knowen of crist at domesdai for his trewe servaunt. Crist seith, the wordis whiche i have spoke to you ben spirit and liif: thirfor petir seith to crist, lord to whom schuln we go, thou hast wordis of everlastyng liif. the wise man seith in the persone of holi chirch, thei that declaren me schulen have everlastyng liif. And davith seith, lord the declarynge of thi wordis ligtneth and geveth undirstondinge to meke men. the profete Danyel seith, thei that techen many men to rigtfulnesse schulen schyne as the firmament. Sithen then men doynge justli, bodili almesse to nedi men schulen be saved, as crist seith in the gospel; moch more thei schulen be in hige degree of blisse that gaven charitabli the greet almesse of goddis word, declaring it rigtli to cristen puple. Cristen men owen moch to traveil nygt and day aboute textis of holi writ, and nameli the gospel in her modir tunge: sith ihus crist verri god and verri man taugte the gospel with his owne blessid mouth, and kepte it in his liif; and for kepynge, and halowynge, and confermynge thereof, schedynge his precious blood; and gaf it writun by hise gospeleris to his chirch in erthe, that eche man rule his liif there bi: for if he kepe this gospel he schal be saved, and els in no manir. and thoug he could nevir othir lawe made of synful man, he may come sufficientli and esili to hevene. alas! who mai for drede of god let lewid men to knowe and kepe the gospel, and comounli speke thirof in mekenes and charite to distir synnes, and plaunte virtues in cristen soulis. but coveitous clerkis of the worlde replien and seien, that lewid men moun soone erre, aud therefor thei schulen not dispute of cristen feith. alas! alas! what cruelte is this to reve al bodili mete fro arewme for a fewe foolis moun be glotouns; and do harm to hemsilf and to other men bi this mete take mesurabli; as ligtli, mai aproude worldli man prist erre agens the gospel writun in latyn, as a symple lewid man agens the gospel writun in englische. Symple men owen not dispute abowte holi writ, whether it is sooth or profitable to mannes soule: but thei owen stidfastli to beleven that it is verri soth and profitable to alle cristen men; for with outen kunnynge and kepynge thirof, no man may be delyverid fro paynes of helle. thirfor lewid men schulden lerne it of god principali, and by good lyvynge of hemsilf, and bisie traveil, and in axynge trewe clerkis bothe in lyvynge and in kunnynge the verri expocisioun therof wher it is derk. for as seint austin seith, the same truthe is seid opunli in holi writ which truthe is set in derk figuris, profecies, and parablis. what resoun is this if a child faile in his lessoun at the first day, to suffre nevir child to come at letteure for this defaute who schulde be a clerk by this processe. Eviry cristen man takith the state auctorite and boond of god, ye in his cristindon, to be a disciple of holi writ, and a real techer thirof uppeyne of dampnacioun in all his liif and upwynynge of the blisse of hevene. what anticrist dar thanne for schame of cristen men to let lewid men to lerne her holi lessoun so harde comaundide of god. Eche man is bounden to do so that he be saved, but eche man that schal be saved is a real preest made of god; as holi writ, and holi doctouris witnessen pleynli. than eche lewid man that schil be saved is a real prist made of god, and ech man is bouuden to be such verri prist. but worldli clerkis crien that holi writ in englisch tunge, wole make cristen men at debate, and sugettis to rebel agens her so vereyns; and thirfor it schal not be suffrid among lewde men. alas! how mai thei sclaundre god, auctour of pees and his holi lawe, fulli techynge mekenesse, and paciens, and charite: or ellis thei moten seie that worldli pristis representynge the state of cristis viker be in dispeir for her symonie, and othir robberris of cristen men, bothe in temporal goodis, and in spiritual. thus the fals jewis, nameli, hig pristis, scribes, and farisies, crienden on crist, that he made discencioun in the puple. ihus crist that diedist to conferme thi lawe, and for raunsum of cristen soulis stoppe thes blasfemyes of anticrist, and worldli clerkis, and make thin holi gospel knowen and kepte in thi simple brithiren, and encrese hem in feith, hope, and charite, and meknes, and paciens, to suffre deeth joifuli for thee and for thy lawe amen, ihus for thi mirci, ROMAN CATHOLIC MISSION ARIES. He IT is somewhat unfortunate for the Roman Catholics, that their vaunted character of invariableness has extended, no less to the follies, than to the excellencies of their communion. One of their own number, the Abbé Dubois, has lately shewn cause why they should not succeed in their atattempts to evangelize India. reports an entire failure on their part, and would accordingly deter others from the labour of the undertaking. We, however, are by no means surprized at the disappointment and dissatisfaction which he expresses. We remember that the Church of Rome is "always the same." She has tried the same measures before, and has experienced the same failure. The disciples of Loyola may succeed, indeed, in making converts to their polity throughout a barbarous nation-witness their astonishing success in Paraguay ;—but this is a very different thing from making converts to the truth. A Protestant Missionary, who had opportunities of observing the method employed by the Papists in converting the heathens upwards of a century ago, thus records his experience : "The Roman Catholic Missionaries have made a wonderful progress, and continue to over-run the eastern countries. But since their chief design is to make proselytes to a party only, the souls that fall under their management are left in the utmost ignorance, without receiving so much as a real tincture of inward piety, or of a saving conversion to God. At this rate, they go astray like lost sheep, and remain altogether strangers to the grand mysteries of salvation. Nor do their priests take the least pains to train them up to a competent knowledge of divine things, but suppose they have sufficiently answered the character of a Missionary, when the heathens have learnt to perform the external and customary formalities of the Church of Rome. And after this manner they convert numbers of Pagans in a little time, and with less pains and labour."-Extract from a letter by Bartholomew Ziegenbalgh, dated Madras, Jan. 17, 1710, published in a collection of letters, entitled" Propagution of the Gospel in the East;" trans lated from the High Dutch, and dedicated to the Society for the Propagation of the Gospel in Foreign Parts, London, 1718. Another Missionary, J. E. Grundler, writes thus "In the year 1709, and particularly towards the latter end thereof, every thing was very dear in this country. The scarcity was so great, that abundance of Malabarians died for want of necessaries, and others were forced to sell themselves for slaves in that extremity. The Portuguese Church here, being very large and populous, took hold of this opportunity, and bought up a great many of this poor people for slaves, one being sold from twenty to forty fano, or from eight to sixteen shillings English. After they had purchased the number of fourscore heads, the Pater Vinistering the Baptismal act to all those carias appointed a solemn day for admisouls at once. At the set day, they went in one body or procession, being accompanied by some who beat the Malabar drums, and others who played on the flute; these being the usual instruments the heathens make use of, both at their idolatrous worship in the common pagods, and in their public processions, when they carry their idols about, as they use to do upon some days set apart for that purpose. There were likewise some standards attending the procession, to give the greater lustre to so solemn an act and formality. "The whole pageantry being thus mustered up, the sacrament of Baptism was ministered to those ignorant wretches, without so much as asking them one question about the substance of these transactions. Being sprinkled one after another, they were led back in the same pompous manner; the aforesaid Father ordering abundance of cass (a very small coin, eighty whereof make one fano) to be thrown among the people as they went home. And these sorry performances, whereby they make daily additions to the Church of Rome, are extolled by them as extraordinary acts of devotion, and their Church set out as the most flourishing of all others. "How their Missionaries carry on this work in other parts of the East, I cannot yet tell; but if they don't manage it with greater wisdom and application than what we see here, all the accessions they gain to support their party will prove at last but sorry ornaments to a Church that pretends to so many prerogatives beyond all others. At least we may learn by this instance what to think of the high boasts, wherewith some Popish Missionaries have filled their books, and told the world that they have "Having taken occasion to mention that system of dry morality stripped of every motive to engage the religious affections, which constitutes the cold-hearted religion of the self-sufficient Unitarian, it may be expected that I should say at least a short word upon a subject, which, from the increasing confidence of the great champion of this Anti-Christian sect, (in the light at least in which it appears to us,) is now pushing itself into more immediate notice. Considering that so much has already been written, and so ably written, in refutation of this blasphemous heresy, it would be an affront to my hearers, were I to continue long upon such beaten ground. I shall content myself, therefore, with pointing out, in the briefest manner, that train of circumstances which have produced a conviction in my own mind, totally incompatible with the admission of the Unitarian hypothesis." P. 20. Arguing then from the circumstance of St. Paul being divinely commissioned to teach the Gospel, and from his applying the doctrines of the fall of man, and the atouement by Jesus Christ, to the explanation of the Jewish ritual, that, if the Unitarian exposition be correct, an inspired Apostle, and chosen instrument of God, must have either ignorantly or wilfully misrepresented that to be matter of fact which never actually took place,—and lamenting the miserable prostitution of talent to the maintenance of so weak a cause as that of Unitarianism, Dr. Daubeny (in allusion to his most ostensible leader) adds in a tone of dignified and gentle rebuke: "Might I venture to suggest any thing to this bold though by no means conclusive reasoner; it should be, that if he would derive spiritual benefit from the divine word, he must study it on his knees; in humble supplication to the Giver of all true wisdom, that he would open his eyes to see in what different ways the Scriptures bear testimony to God's incarnate Son, as the Redeemer of fallen man; rather than confine his attention to the various speculations of fallible commentators, as their opinions, their differences, and errors, have been successively recorded. For, as it has been excellently observed, there is a devotion al contemplation of holy writ, which is far more precious in the sight of God, far more improving to the heart, and of far more value to the saving of the soul, than all the intellectual lucubrations of the mind, however deeply imbued with the principles of earthly philosophy, however extensively versed in the wisdom of the literary world.' For properly to understand the Scriptures, they must be considered as containing a connected system: and their several books as containing different parts of that divine economy, which commenced with the creation and will extend to the consummation of all things. And though these books of Scripture were written by different anthors, at different times, and in different styles, and contain many features in common with other human productions, and as such, must in a degree be interpreted like other writings; still, to be properly understood, they must be considered in their general bearing upon that great subject, of which they were intended to be the communicating medium, to arrive at any degree of accurate knowledge of the principles by which the sacred writings may be safely judged. . "But to acquire such a knowledge requires, it must be remembered, something of more importance to the Christian exposi tor than mere learning; it requires that most rare, but most valuable of all intellectual attainments, a lowliness of mind, and a modesty of thought; esteeming the judgment of the inspired writers as superior to our own, in all matters belonging to the revelation of the Mosaical law, and the proofs of Christianity as dependant on that preliminary dispensation. It requires, moreover, a sober distrust of the absolute certainty of human philosophy, together with a proportionate doubt with respect to the accuracy of mere logical reasoning, when applied to those mysteries and deep things of God, which are confessedly be yond the reach of the human intellect; accompanied with a general disregard for the changing theories of religious speculation, as an infallible criterion of the doctrines of revelation.” P. 23. The arrogant and dogmatical character however of Unitarianism, leave him no room to expect that any attention will be paid to such an appeal. He looks forward only with hope to the time, when "the scales of infidelity shall fall from the eyes of its bold advocate," and he shall be brought to the simplicity of faith. In the mean time, he does not appre hend any real danger to the cause of truth from such attacks. |