Twenty-Nine Lectures, Lecture 24
The foure and twentieth LECTVRE of the CHVRCH.
COncerning the power of the Church yee hauehave heard how it extends it ſelfe to perſons and things (for ſo we diuided it, for our more eaſier proceeding in the point) that which concernes perſons wee hauehave already ſpoken of; And that which concernes the thing wherein the Church hath power wee hauehave entred into and ſhewed, that they are of two ſorts, eyther matters of circumſtance, or matters of ſubſtance. The Churches power in matters of ſubſtance are eyther in matters touching Scripture, or beſides Scripture, touching Scripture, and that I ſhewed was of two ſorts, eyther touching the authoritie of Scripture; or the ſenſe of Scripture. Of the authority of Scripture, we ſpake in the laſt Lecture;The ſecond thing the Church hath power in about the Scripture is th… ſenſe of it, and how farre it hath power therein. Now wee are to ſpeake of the ſenſe of Scripture, which wee ſhall be the longer in handling, becauſe looke what was wanting in the former point, ſhall be here ſupplyed. Touching this point, what authority the Church hath in the ſenſe of Scripture, it is as materiall, and as difficult a point as the former: Firſt as materiall, for after we are made acquainted which the letter of Scripture: ſo that we know which are Canonicall bookes, written by the Infallible direction of the Holy Ghoſt, and that eueryevery thing contained in them is the vndoubted truth of God, wee are ſtill as far to ſeeke in matters of faith as before till we proceed further and be acquainted with the ſenſe and meaning of Scripture; for the Word of God is not ſo much the letter, as the ſenſe; and the Scripture is not ſo much the bare written word, as the right meaning, and vnderſtanding of that which is written: That what a man ſaith, is his ſpeech indeed, in common acceptation:Hieron. in Epiſt. ad Gelat. cap. 1. But yet if it bee not taken in the ſenſe hee meanes it, he will and may iuſtly diſclaime, as none of his ſpeech: A mans meaning is contained in his words, as the things ſignified in the ſigne, becauſe words are the ſignification of our meaning; but the ſubiect of them wherein it properly reſts and is ſeated, is the breaſt of the ſpeaker; So the Word of God is in the Scripture, as the ſigne, whereby God ſignifies his meaning, but the ſubiect of them, wherein properly the meaning of them reſtes, is in God himſelfe; ſo that this is a materiall point to be knowne. Secondly, it is as difficult a point as the former, for after we heare which is the right letter of Scripture, it is as difficult to know which is the right ſenſe, as before it was to know which was the right letter; for the ſame words ſometimes hauehave diuers ſignifications, and one and the ſame ſentence may be vnderſtood many wayes; and diuers men, are of diuers minds, expounding one and the ſame Scripture diuers wayes; eueryevery man abounding in his owne ſenſe; the true beleeuer expounding it to the maintenance of the true Catholique faith; the Heretique to the maintainance of his Hereſie; Yea among and true beleeuers themſelues, one interprets the ſame words to that opinion that he fauours, and another to a contrary that he fauours; What is to be done in this caſe? The Church is here thruſt vponupon vsus, as the onelyonly or chiefeſt vmpyre in theſe differences, and that alone to be the true ſenſe, which ſhee pronounceth; And ſurely I ſee not, but that the Church may as probably and plauſibly challenge authority to deliuer which is the meaning of Scripture, as which is the letter of Scripture. We hauehave giuen the Church her due, touching the former, acknowledging her authority in and about the letter of, Scripture, but not ouer or aboue it; and ſo God willing, we will deale as ingenurouſly in this concerning the ſenſe of Scripture; But yet we will limit and bound it within certaine neceſſary cautions and limitations; And that we may doe ſo, we will handle it by way of Obſeruation.
The Obſeruation is this; Doct. That howſoeuer the Church hath great authority in expounding Scripture, yet ſhe muſt not expound it as ſhee liſt, and according to her owne minde, but according to Gods minde, and the meaning of the Scripture it ſelfe. But ſay ſome, the Church will not, nor cannot expound them, Ob. but according to Gods minde, and therefore, this is a needleſſe Obſeruation; I Anſwer, It is true that the Catholique Church, that is, Anſwer. the whole company of the faithfull cannot do otherwiſe; But particul…r viſible Churches may and oft times hauehave expounded Scripture to their owne minde, and not according to Gods minde; And therefore it is reaſon that they ſhould bee thus bounded and limited; we will proceed then to the proofes of the obſeruation: And firſt, I will prooue it by rules; And ſecondly, by examples; The rules in the Scripture are plaine for this note, and that firſt in generall, Eſay 8.20. To the law & to the Teſtimony, &c. whoſoeuer is the ſpeaker, and whatſoeuer he ſpeakes in matters of God, and of Religion, and therefore ſpecially in expounding Scripture, it muſt be according to the law and the teſtimony; that is, according to the meaning that God intendeth therein, and ſo in the 1 Peter 4.11. the Apoſtle ſaith, Let him that ſpeakes, ſpeake as the words of God, that is, in Gods ſenſe. As in generall all muſt thus ſpeake Gods Word, ſo ſpecially the Preacher, or whoſoeuer that takes vponupon him to expound Gods Word, he muſt ſpeake it as the Word of God, that is, not onelyonly for the manner of it, reuerently and zealouſly, as becomes the Word of God; but for the matter much more, that is, in the ſame ſenſe that God himſelfe hath ſpoken it, as hee being then in Gods ſtead, and deliuering his meſſage, elſe he ſpeakes his owne words not Gods; Secondly, more particularly, Iohn 5, 39. Search the Scripture ſaith our Sauiour, he doth not bide them, take the Scriptures, and reade them, and giuegive what ſenſe of them they thinke good; But he bids them ſearch them, that is, examine them and conſider aduiſedly of them, lay them rightly together & weigh one place wel with another, and make diligent inquiry after the ſenſe, & reach that God intends in them; And ſo we ſhall find that they are firſt witneſſes of Chriſt, and then that they are helpes to eternall life: See it yet more neerely Rom. 12.6. Let vsus propheſie according to the proportion of faith, ſaith the Apoſtle, whereby prophecy is expreſly meant interpretation of Scripture, for ſo it is taken in the 1 Cor. 14.3.31. and that is to be framed according to the proportion or Analogy of faith, which whether it be meant of faith, contained in the Creede, or of the meaſure of faith that God hath endued vsus with all, yet ſtill it is to bee vnderſtood, that that faith which God hath reuealed in the body of the Scripture, muſt needs be the rule and ſquare of all interpretations; And ſo in the 2 Peter 1.20. No propheſie of Scripture is of any priuate interpretation, &c. where intepretation of Scripture is named, and all priuate interpretations of Scripture excluded; now what is meant by priuate interpretations; it is explained by the oppoſition verſ. 21. but holy man of God ſpake as they were mooued by the Holy Ghoſt, ſo that eueryevery interpretation is forbidden and condemned as ptiuate, that is not according to the minde of the holy Ghoſt that ſpeakes in Scripture, and ſee it falls in right, with the obſeruation, as if it were the ſame words. Secondly, the examples of the practice of the faithfull is plaine for this; Nehem 8.7.8. The Text ſaith, they read in the book of the Law, and gaue the ſenſe, &c. not that they did giuegive a ſence of their owne, but they gaue that ſenſe that the Lord himſelfe therein intended, and ſo cauſed them to vnderſtand it: So in Act. 8.34, 35. the Eunuch reading that place, Eſa. 53. hee was led as a Sheepe to the ſlaughter, &c. hee asketh Philip whether the Prophet ſpeaketh this of himſelfe, or of ſome other, acknowledging thereby, that the meaning of the Prophet himſelfe muſt be the Rule that he muſt goe by in expounding the Prophet, And Act. 17.11. The Bereans took not the Apoſtles word, no farther then it was conſonant to the ſenſe of Scripture, but they ſearched the Scriptures daily, whether thoſe things were ſo; And our Sauiour him ſelfe ſubmitted himſelfe to the ſame Rule, Luke 24.27. he expounded Moſes and the Prophets to them, that is, hee did plainely deliuer their meaning, for that is the right office of an Interpreter; as when two ſpeake together, being of a ſtrange language, the Interpreter is to tell what each of them meaneth: And this being the chiefe office that the Church hath concerning Scripture, to interpret them, ſhee is then to giuegive no other ſenſe of them, but that which is the minde of God, and the meaning of the Scriptures themſelues; this is true preaching; and this did our Sauiour, Luke 4.17.21. hee opened the booke, and read in it, and then expounded it: So much for the proofe of the point.
The reaſons are theſe, Reaſ. 1 firſt, what the Church doth according to her owne will, not following the ſenſe of the Scripture, they doe it as naturall men; for ſo farre as they are ſpirituall, ſo farre they follow the mind of God, and deny themſelues; now the naturall man perceiueth not the things of the Spirit of God; and the ſenſe of the fleſh is enmity againſt God, Rom. 8.7. and when Peter confeſt aright, that our Sauiour was the Sonne of God, fleſh and blood did not reueale this vntounto him, Matth. 16.17. and therfore if ſo be they will find out the truth in the Scripture, they muſt not conſult with themſelues, but with the Spirit of the Lord.
Reaſ. 2 Secondly, the light of nature, affords eueryevery man to interpret his owne words, acccording to his owne meaning, ſpecially, hee that makes lawes is to expound them; And is not the Scripture Gods owne Word? and is not he the author of all the Lawes and Statutes therein contained? And ſhall wee ſcantle God of that in this kinde, which is due to eueryevery man in the like kinde? Shall eueryevery man expound his owne words, and interpret the lawes hee makes, according to his owne meaning? And ſhall not God doe ſo much more? It is the Apoſtles reaſon for the words of the Prophets, 2 Pet. 1.20, 21. where he ſaith, that no propheſie of Scripture is of any priuate interpretation, but holy men of God ſpake as they were moued by the holy Ghoſt, as if hee ſhould ſay, it is Gods Word, and therefore not to be interpreted after the will of man; and it may as iuſtly be applyed to all the Scriptures, as to the Prophets, becauſe they be all of God, 2 Tim. 3.16. all giuen by inſpiration from God, therefore God is to expound them.
Reaſ. 3 Thirdly, It is ſo in the iudgement of outward and carnall things, becauſe they be of God, therefore they are to be proceeded and dealt in after his will, and not our owne; the iudgement that man giues, is not his owne, but it is Gods Iudgement, as Iehoſaphat ſaith to the Iudges in the 2 Chron. 19.6, 7. if it be ſo in ciuill things, that the Iudge muſt doe nothing, but that which God will hauehave him to doe, becauſe it is Gods Iudgement; much more in Religious iudgements, as about the ſenſe of Scripture, it muſt needes be ſo; for the life of naturall reaſon is farre more cleare in the other, then theſe: yea, the Lord himſelfe quotes them both together in this caſe, limiting both alike, Deut. 17.8. to the 11. If a controuerſie ariſe, they muſt goe vntounto the Prieſt, and vntounto the Iudge, and what they informe, according to the Law, that they muſt doe.
Reaſ. 4 Fourthly, the Church is the Spouſe of Chriſt; Now the wife muſt be aduiſed by her husband, and not runne on her owne head: So they are the ſheepe of Chriſt, and therfore to follow the Shepherds voyce, and not to goe before it, framing it to their owne fancies; and the Church hath the promiſe of the Spirit, no further, but as following Gods Word, Iohn 14.26.
Reaſ. 5 Fifthly, the Church hath erred, and that moſt dangerouſly, in interpreting of Scripture, and that was when they neglected to obſerue the minde of God, and followed their owne mind, and therefore her owne wofull experience may teach her this wiſdome.
Reaſ. 6 Sixthly, By this meanes the Scriptures ſhall be, and are occaſionally the author of all hereſie, for whence hauehave they ſprung, but from hence, that men hauehave taken the Scripture, and miſ-interpreted them, in fauour of their owne opinions? Yea, but what is this to the Church, that particular men hauehave done this? Yes, for if they may doe it, why not the other; and theſe very Heretikes were of the Church, when they did thus miſinterpret the Scriptures.
Reaſ. 7 Seuenthly, by this meanes, the Church ſhall be found contrary, or at leaſt, diuers from her ſelfe, two ſeuerall Churches expounding the ſame Scripture, two contrary waies, yea, one and the ſame Church expounding the ſame Scripture, now one way, and now another way.
Reaſ. 8 Eightly, It is the practice of the diuell and his inſtruments, to handle the Word deceitfully, making merchandize of it, turning it to their owne, and other mens affections, as the Apoſtle ſpeaketh in the 2 Cor. 2.17. and 4.2. whereas the Apoſtles, and Gods Miniſters doe otherwiſe, they make Gods meaning plaine in eueryevery mans conſcience in the ſight of God; So it is the practice of the diuell and his inſtruments, to miſ-apply Scripture, wreſting it to error, to their owne deſtruction, 2 Pet. 3.16. So they alleage it quite againſt the meaning of God, as Satan did, Math. 4 6.
Laſtly, the ſufficiency of the Scriptures, and plaineneſſe, and conſtancy in it ſelfe, is ſuch, that it requires, that whoſoeuer interpret them, they muſt doe it according to the meaning of God in them, and not their owne minde. So much of the reaſons.
Vſe 1 The vſes of this point are many: The firſt is for matter of reproofe, and that principally of the Papiſts,Reprouing firſt the opinion of the Papiſts. and it meets with them two waies: Firſt it reproues their opinion, and ſecondly, their practice. And firſt, it reproues them for their opinion, for they eſteeme the Scriptures but a dead or killing Letter, and the written Word, but bare and dead Inke; It is the Church, ſay they, that is the mouth of the Scriptures, giuing it ſound and ſenſe; and it hath no meaning, but what ſhee pronounceth: This is their wicked opinion; but the faithfull hauehave ſpirituall eares, they heare God himſelfe ſpeake, euen in the written Word; It is true that the Church ſounds it to the outward eare, but God ſpeakes in it to the heart and conſcience, and they receiue it, not as the word of man, but, The Scriptures ſpeake, and hauehave a voyce.as it is indeed, the Word of God. A dead letter doe they call them? O horrible blaſphemy! Stephen calls them liuely Oracles, Acts 7.38. and the Angell, Acts 5.20. calls them words of life: and Chriſt himſelfe ſaith, Iohn 5.39. that eternall life is in them, and that they are witneſſes of him; If they be dumbe, as they ſay they are, then they giuegive but a ſlender witneſſe of Chriſt; but our Sauiour would hauehave vsus to know, that there is a liuing voyce in the Scripture, as hee ſaith, Iohn 6.63. the words that I ſpeake, are ſpirit and life; I ſay not that this life is in the Scriptures ſimply, but as it is in the Sacraments to the faithfull Receiuer, that is, by the promiſe of God, and the preſence of his Spirit:How the Church is the mouth of the Scripture. It is true that the Church is the mouth of the Scriptures, as Aaron was the mouth of Moſes, Exod. 4.16. Hee ſhall be thy ſpokeſ-man to the people, hee ſhall be vntounto thee in stead of a mouth, and thou ſhalt be vntounto him in ſtead of God: And as the Prophets were the mouth of God, Luke 1.70. as he ſpake by the mouth of all his holy Prophets, &c. thus the Church is the mouth of God, and his ſpokeſ-man to the people and ſo farre ſhee is to be beleeued: But that ſhe is ſo the mouth of Scriptures, as that what ſenſe ſoeuer ſhee ſpeakes muſt be eſteemed the voyce of Scripture; this is not to be beleeued: No, the Scripture is not dumb, but ſpeakes it ſelfe,The Scripture not dumbe. Rom. 10.11. the Scripture ſaith, and Rom. 11.2. Wot ye not what the Scripture ſaith? and moſt plainely, Rom. 9.17. for the Scripture ſaith vntounto Pharaoh, &c. that is, God in the Scripture, ſaith to Pharaoh; ſo that the Scriptures are not dumb, but the ſpirituall man heares God ſpeake in them. As it condemnes their opinion, ſo ſecondly,Secondly, their practice firſt in regard of the vulgar latine tranſlation impoſed by them as the authenticall Text. it condemns their practice, and that in many reſpects; and firſt in regard of their vulgar latin tranſlation, for they impoſe that vponupon the Church, as the authenticall Text, and Word of God, and in the councel of Trent they hauehave decreed, that none may appeale frō it, vnderunder any pretence, and that vponupon paine of Gods curſe; It is true, that tranſlations are Scripture, ſo far as they goe with the originall Text, but that any tranſlation is to be equalled, much leſſe preferred to the originall Text, wherein both the the matter and the words are Gods owne, it is abſurd: And this is a ſufficient motiue to any indifferent mans iudgement not blinded and beſotted with myſts of preiudice and error, that wee are in the right, and they are in the wrong, becauſe we are willing to ſtand to the tryall of Gods own Text, but they will onelyonly ſtand to their owne tranſlation, refuſing the other.Secondly, in that all their Expoſitors are ſlaues and vaſſalls to their Church. The ſecond practice of theirs heere reproued is, that all their expoſitors are ſlaues and vaſſalls to their Church; for in all their interpretations, either they muſt concurre to award with the ſenſe, that the Church hath already giuen, or if they differ, they muſt vaile Bonnet, and ſay with ſubmiſſion of their iudgement to the church of Rome, and then though they doe erre, yet it is not damnable, becauſe they ſhew a willingneſſe to be better aduiſed, elſe they are Heretikes and Caſtawayes: it were farre more grace in them, to ſubmit themſelues to the iudgement of God, with intreaty of pardon, for that wee hauehave not attained to the full ſenſe of his words, for if any wrong be done therein, it is moſt to him, whoſe words wee hauehave miſtaken; and alſo wee muſt pray vntounto him for further illumination, who is the father of lights: and in this they would ſhew themſelues to be the good ſeruants of God, whereas in the other, they ſhew themſelues to be the ſeruants and ſlaues of men.Thirdly, in regard of the oath, which generally all Papiſts rec…ue concerning the expoſition of the Scripture. Their third practice here reproued is this, That in the oath, which generally all Papiſts receiue, they doe ſweare to vnderſtand Scripture onelyonly ſo, as the Fathers ioyntly do expound them, and to receiue no other interpretation, but that which they doe generally conſent in: No doubt, but the Fathers, ioyntly conſenting, and all agreeing in the expoſition of a Scripture; It is great reaſon to moue me to belieue that it is the true ſenſe; but yet it is no proofe that I ſhould ſweare to it; but I aske what one place of Scripture is there, that is not manifeſt by its owne light, which is expounded one, and the ſame way by all the Fathers? If it be manifeſt by it ſelfe, wee beleeue it for its owne light, and not for theirs: but if it be not manifeſt in it ſelfe, then ſome one or other of Fathers diſſent in the interpretation of it: yea, but ſay they, if moſt agree, then it is all one, as if they all agreed? But what if the moſt diſſent from the beſt, muſt we follow the moſt to doe euill? But in the diuiſion of the Commandements they follow not the moſt, but leaue all the reſt of the Fathers, and follow Auſtin, who will hauehave but three Commandements, in the firſt Table, becauſe hee had a conceit of a myſtery of the Trinity to be in them: But will they beleeue the moſt, and leaue the beſt? this is againſt Gods Commandement, to follow the multitude to doe euill;The Fathers doe all generally concur, and yet miſſe in the right expounding of the Scriptures. but thus they muſt doe, or elſe they are foreſworne: See what dangerous plunges theſe deſperate fellowes put themſelues on, to vphold the Churches tranſcendent authority, in expounding of Scripture… but ſecondly, what if they do all generally concur, and yet miſſe in the right expounding of Scripture, ſome of the beſt learned amongſt the Papiſts challenge them ſo to doe; and we can giuegive inſtance of it, as in the dangerous hereſy of the Millenaries vponupon that place, Reu. 20.4. that Chriſt ſhould raign on the earth, after the day of iudgement a 1000. yeers; now if they follow the Fathers in this expoſition, wherein they generally erre, they muſt forſake the truth; if they follow them not, they breake their oath; what a ſnare doe theſe men intangle themſelues in? Laſtly, if they ſhould neuer erre, yet to ſweare to the words of men, is to inthrall our conſciences to men; which the Lord alone is to hauehave the command thereof.Fourthly, in that they rely vponupon the iudgements of Councells, and the Pope… in caſe the Church diſſent. The laſt practice of theirs here reproued is, that when the Church diſſents, they rely finally on the iudgement of Councells and Popes for the ſenſe of the Scriptures, whereas they are all but men, and may erre, yea, and hauehave erred, one of them croſſing that which another hath held, and therefore we muſt not tye the Scriptures to mens humours; no, let God be true, and eueryevery man a lyer, let Gods Word expound it ſelfe, and let not vsus ty it to the interpretation of men, though they be neuer ſo many, neuer ſo holy, ſo learned, ſo painfull, or ſo great in the Church; For, that may be truely ſaid of Councells and Fathers, and without diſgrace to the beſt of them, that is ſpoken of Iohn Baptiſt, Iohn 1.9. that they are not the light, but men that beare witneſſe of the light.
Ʋſe 2 The ſecond vſe is for Inſtruction, to teach vsus, what wee are to doe in this caſe; for now that we hauehave ouerthrowne the error of the aduerſaries, wee muſt ſet vp the truth of God; and therefore this teacheth vsus warineſſe, and care, and conſcience in meddling with the Scripture, and the ſenſe thereof; for, wee muſt know, that God is diſhonoured when his word is miſtaken; and belyed, when it is falſely interpreted, and wee muſt know, that God is made the author of ſinne, and hereſie when his Word is peruerted to the maintenance thereof, and God himſelfe is ſubiected to man, when man preſumes of himſelfe to expound, or to tye his meaning to other mens interpretations: Briefely, it is light, life and ſaluation, if it be vnderſtood and beleeued aright, elſe it is death and deſtruction; and therefore wee had neede looke well about vsus in meddling with the Scripture and the ſenſe thereof, and carry our ſelues warily, carefully and conſcionably therein; And that, firſt, in admitting the expoſitions of others; ſecondly, in making expoſitions of our owne. Firſt, in admitting the expoſitions of others, wee muſt not altogether looke into them with other mens eyes, but with our owne;Firſt, other mens and the Churches expoſitions are to be examined by vsus. Ob. Anſwer. 1. wee are not to take any expoſitions vponupon any mans, or any churches bare word; but wee are to examine their grounds and their reaſons whereby they are maintained: But ſome may ſay, If I examine their grounds, I make my ſelfe the Iudge of the ſenſe of Scripture, and were I not as good reſt on the Churches iudgement, as mine owne? I anſwere, firſt, that if I doe thus, yet I doe not properly cenſure the Scripture, but their grounds; ſecondly, I anſwer, that any Church, or any of the faithfull may iudge of the ſenſe of Scripture, that is, as being led by it, and following it: thirdly, I ſay, we reſt neyther on our owne iudgement, nor on the Churches, but on the Scriptures, and when the Church iudgeth according to them, wee muſt willingly embrace it; if ſhee diſſent from them, wee may, and muſt make bold to diſſent from her: wee hauehave an excellent example in this caſe, for the receiuing of expoſitions,Rectract. lib. cap. 18. in that holy Father, Auſtin, who finding an interpetation of Cyprians, (a holy man too) not ſo well agreeable to Scripture; and another of Liconius an heretike, on the ſame Text, more agreeable thereto, refuſed Cyprians expoſition, though otherwiſe hee greatly reuerenced him; and receiued that of Liconius, though otherwiſe hee knew him to be out of the right way; and ſaid, Pardon mee, Cyprian, I muſt leaue thee heere, and take Liconius expoſition, not becauſe it is his, but becauſe it is Gods: This is an ingenuous practice, and this we muſt follow, we muſt looke into other mens expoſitions with our own eyes, and examine their grounds, and that without reſpect of perſons. Secondly,Secondly in framing expoſitions of our owne, we muſt come not as maſters to teach, but as ſchollers to learne, to the Scriptures. in framing expoſitions of our owne, when we come to the Scripture, to ſeeke the ſenſe hereof, we muſt not come as Lords to command, but as ſeruants to obey; not as maſters to teach what we will hauehave it ſay, but as ſchollers, to learne what it ſelfe doth ſay; not as the ſpeaker, but as the interpreter to take that which is ſpoken to our hand; And that we may walke vprightly herein, and take ſuch a courſe as is pleaſing to God, and worthy of the Scripture, and beneficiall and comfortable to our ſelues, let vsus be ruled by theſe directions; they are very pithy, & he that is ruled by them, God will reueale his meaning to them, ſo far as ſhall be for their ſaluation:Directions to walke and be ruled by, when wee ſeeke the ſenſe of the Scripture, & they are of three ſortes 1 ſome before wee come to expound the Scripture, & they are 7. There are ſome things that we are to be ruled by, before we come to expound the Scripture; and ſome things in the expoſition of it; and ſome rules we are to obſerue after it (I labour to make this point plaine, becauſe it is a maine difference betwixt vsus and the Papiſts; And alſo becauſe that without the knowledge of the ſenſe of Scripture, we cannot be ſaued) Firſt then, we are to obſerue theſe directions, before we take the Scripture in hand, and that is, Firſt, we muſt goe to God by prayer, wee muſt begin with God, that he may begin with vsus, and goe on with vsus, and leade vsus ſafe through to the end of our buſineſſe, pray with Dauid Pſal. 119.18. Lord open mine eyes, that I may ſee the wonders of thy Law, pray for light, and for the grace of illumination of him that is the Father of lights, Iames 1.17. for thy ſelfe art darkeneſſe; and pray to him for wiſedome, Iames 1.5. for all thine owne wit in this caſe is fooliſhnes; and pray for the Spirit of God, that hee may be preſent with vsus, and effectuall vntounto vsus to inſtruct, direct, quicken, and teach vsus, for that which is in vsus, is but fleſh and nature, and the naturall man perceiueth not the things of God, 1 Cor. 2.14. and doubt not but that thou ſhalt be heard, and find good ſucceſſe, for thou haſt Gods promiſe for it, Iames 1.5. If any man lacke wiſedome let him aske of God, and it ſhall be giuen him, Luke 11.13. The ſecond Rule, we muſt be directed by herein, is this, we muſt hauehave a reuerent affection, and conſcionable reſpect to the Word; wee muſt conſider that it is Gods owne voice, one of the holieſt things of God, a moſt precious Iewell beſtowed on the Church, touch it not with vnwaſhen hands, with vnprepared hearts, handle it reuerently, religiouſly, and charily; If we doe thus, nothing ſhall be more profitable vntounto vsus, it ſhall be life and ſaluation; if not, nothing ſhall bee more dangerous to vsus, it ſhall be death and deſtruction, 2 Cor. 2.16. Thirdly, be not fore-ſtalled by preiudice, that is, doate not vponupon ſome conceipt, and be not wedded to thine owne opinion, for this will preuent vsus of all the good, that otherwiſe we might receiue by the Scripture; wee hauehave an example of this in the Iewes, who would not beleeue Ieſus Chriſt to bee the Meſſiah, becauſe he was ſo baſe, and ſo meane in his outward eſtate, and thereby they were ſo blinded, that ſeeing they did not ſee, that is, though the matter were as cleare as the Sunne, that eueryevery one that had any eies might ſee it; yet they did not. The fourth Rule, that we muſt be directed by, before we come to expound Scripture, is this, we muſt bring humility with vsus, humbleneſſe of heart, laying downe our mindes, wils, and affections into the hands of God, to be faſhioned and framed according to the ſhape of the Word and Spirit, and that we ſhall be ſure to be taught, for to ſuch the promiſe of teaching is made Pſal. 25.9. he will teach the humble his way; Empty thy ſelfe that thou maiſt receiue of his fulneſſe; deny thy ſelfe, that God may teach thee; and become a foole, that thou maiſt be made wiſe. Fifthly, we muſt hunger and thirſt after the knowledge of the Scripture, as after the foode of thy ſoule, without which it would ſterue and dye for euer, and then thou ſhalt be ſatisfied, Matth. 5.6. Sixthly, we muſt be ſure wee hauehave a good marke to ayme at when wee come to handle the Scripture, namely, Gods glory, and the finding out of the truth, not to know it onelyonly, but to liue by it, that God may be glorified; we muſt ſay, Lord it is thy face we ſeeke, and thy glory wee aymeat, and this is the end that God himſelfe aimes at in the tender of the Scripture to thee, and therefore if thou ſet the ſame End before thee, God will ſurely aſſiſt and bleſſe thee accordingly. Laſtly, before we come to handle the Scripture, we muſt looke well vntounto our ſelues, and marke and examine our owne ability and gifts and attempt not higher then thou canſt reach without ſtrayning too much; for many ſtriuing to reach higher then their ſtrength and ability would reach vntounto, hauehave ouer-reacht themſelues, and that is it which the Apoſtle exhorts vsus to, Rom 12.3.4. Let no man preſume to vnderſtand aboue that which is meete,Things to be obſerued in the buſineſſe it ſelfe. but that he vnderſtand according to ſobriety, as God hath dealt to eueryevery man the meaſure of faith.
Secondly, in the buſineſſe it ſelfe, what is to be done? Firſt we muſt take the Scripture and read it, and conſider and obſerue the ſcope of the place, and the conſiſtence of it with the words going before and following after, and compare ſenſe with ſenſe, and phraſe with phraſe; And if thy ſkill can reach ſo farre, goe to the originall, and thus doing thou ſhalt ſee the ſenſe ariſe from the words ſenſibly, as waters out of the Fountaine: Yea, but ſay the Papiſts, the Scriptures are hard, and containe darke ſpeeches, high matters, and doubtfull words, how can the vnlearned then expound them? I Anſwer, Firſt, for fundamentall points that concerne our ſaluation, they are moſt plaine to eueryevery mans vnderſtanding, that is, eyther in the ſame place, as moſt commonly it is, or at leaſt in other places, as alwayes we finde it, the Lord ſtill confirming eueryevery truth by the …outh of two or three witneſſes; Other points alſo are plaine enough, for the moſt part, to a proportionable capacity, I ſay not to eueryevery capacity, but yet ſo long as matters concerning ſaluation are plaine enough in Scripture, that is enough; But ſay they, if you tye vsus to this Rule, to ſeeke the ſenſe of Scripture by Scripture, you doe but as Heretiques vſed to doe and yet they hauehave miſſed the right ſenſe of Scripture? I Anſwer, It is true, but that hath beene their owne fault, the fault hath not beene in the duty. It is in this, as it is in the duety of Prayer, many pray, but they pray amiſſe, as S. Iames ſaith,How we may conſulie with Gods Spirit. ſhall not we pray becauſe of that? The ſecond thing we are to doe, in this action, is this, we muſt goe and conſult with Gods Spirit, who vnderſtands them, and beſt knowes the minde of God in them, 1 Cor. 2.11.14, 16. and therefore conſult with him, and wee ſhall know the minde of God too; This is true, ſay they, but how ſhall we conſult with Gods Spirit? I Anſwer, we muſt doe it by prayer and heauenly meditation, the Spirit being by name Chriſts ſubſtitute on earth for this buſineſſe, Iohn 14.25, 26. to teach vsus all things, and to bring them to our remembrance; And looke what our Sauiour did when he was preſent vponupon earth, Luke 24.32, 45. he opened the Scriptures to the Diſciples, and opened their vnderſtandings that they might conceiue them; ſo doth the Spirit now in his abſence, he opens the Scriptures to vsus, & our vnderſtandings that we may vnderſtand them, & know the meaning of them: But hauehave ye he Spirit, ſay the Papiſts? Yea, we hauehave the Spirit of God, for God promiſeth to giuegive his Spirit, to thoſe that aske him, to the meaneſt as well as to the learnedeſt; And therfore that is but a ſcoffe of theirs, to ſay, you that are a plaine ſimple man, hauehave you the ſpirit? Thirdly, we muſt ſtill hauehave an eye to the Analogy of faith,What is the analogie of faith. that is, to thoſe knowne grounds that are contained in the Creede, the ten Commandements and the Lords Prayer, and not admitte of any ſenſe to croſſe them; For they are the ſumme and marrow of Scriptures in fundamentall matters, they are in effect nothing but Scripture itſelfe, onelyonly they differ in manner, that which is more largely ſet downe in Scripture, is there ſet downe in a briefe forme, that ſo our eye might the better be fixed on them, And this rule the Apoſtle teacheth vsus, Rom. 12.6, to propheſie according to the portion or analogy of faith, as if hee ſhould ſay, ſtill hauehave an eye to that: Fourthly, we muſt vſe all Induſtry, diligence, watchfulneſſe and ſtudy, in reading and hearing the Scripture, theſe helps procure rare and excellent things in carnall buſineſſes; and ſo will doe much more in Gods buſineſſe, Labour for the meate which endureth to euerlaſting life; ſaith our Sauiour, Iohn 6.27. Laſtly make vſe of the Iudgement of the Church herein, and of holy men that hauehave written vponupon the Scripture, both old and new; the Papiſts bely vsus, when they accuſe vsus, that we ſcorne the iudgement of the Church, and affect nothing but ſingularity and nouelty; No we hearken to the true Church, and are much ruled by her iudgement, yet not to builde only or chiefelye thereon, but to be inſtructed thereby, and to bee well aduiſed before we diſſent; For who among men are to be beleeued but they of the Church, who hauehave the promiſe of the truth, and of the Spirit, made to them alone? In the third place,Things to be doue after. we come to that which wee muſt do after we hauehave layde the Booke of God by; And the firſt thing that we muſt do then, is prayer to God for the pardon of our faylings, and for a bleſſing on our labours; for prayer muſt bee the firſt, ſecond, and laſt duty, we muſt begin and end with it: Secondly, meditation, we muſt meditate of it in our hearts, as Mary did the words of the Shepheards, and of Chriſt, Luke 2.19, 51. ſhe did ponder and keepe theſe ſayings in her heart. And this wil ripen our thoughts & digeſt our readings and conceits, as chewing the cud, ſeparating the refuſe, and turning the beſt into good nouriſhment. The third duty is conference, we muſt conferre of the things we reade and heare, as the two Diſciples did, Luke 24.4, 32. for this will reuiue our vnderſtanding, and quicken our wits, and whe… our reaſon, and helpe our memories, and ſtabliſh our iudgement, and throw out the hidden ſubſtance, as it were from the huske, and winnow away the chaffe from the wheat; And fourthly, to theſe we muſt adde patience, wait the Lords leaſure: and tarry till he giuegive the ſuccſſe, and till he reueale his will to thee, and thus doing God will reueale it Phil. 3.15. all this while that thou haſt beene toyling and ſtriuing, expect and waite vponupon God, and thou ſhalt finde the ſucceſſe in Gods good time: thou hauing vſed the meanes, & dayly labouring and praying for the effect, be ſure it ſhall bee reuealed vntounto thee, when it is beſt for thee and thou fitteſt for it; and if it ſhould neuer be reuealed to thee, yet thy former paines ſeconded with patience, ſhall make thy ſtate as good in Gods acceptance through Chriſt, as if thou haddeſt knowne it. Fiftly, that which ſtrikes the nayle to the head, is practiſe and experience, a moſt certaine guide, in all points fundamentall; After we hauehave done all the former rules, we muſt adde practice, therefore practiſe Religion in the obſeruation of Gods wayes, in afflictions, in temptations, in the court of thine owne conſcience, in thy dayly watch, in the continuall courſe and terme of thy life, Iohn 7 17. If any man doe his will, hee ſhall know of the Doctrine whether it be of God or no; Act. 5.32. the holy Ghoſt whom God hath giuen to them that obey him, Pſal. 119.100. I vnderſtand more then the ancients, becauſe I hauehave kept thy Precepts; God wil not ſee vsus erre in Iudgement and practice too, in ſuch neceſſary points, as he ſees we deſire as well to obey as to learne; And ſo much for the ſecond vſe, which teacheth vsus warineſſe, and care, and conſcience in medling with Scripture.
Vſe. 3: The third Vſe, teacheth vsus thankfulneſſe to God, that we liue in thoſe times of light, wherein we hauehave ſo many good helpes for the knowledge of Scripture, learning, tongues, ſciences, hiſtories, wits, all of them being at the higheſt and ripeſt now; And many godly men both at home and abroad, yea many Churches hauehave publiſhed their iudgement touching the ſenſe of moſt places of Scripture, And therefore if men will be blind, now; let them be blind for euer, let vsus take the benefit of theſe helpes thankefully and ſoberly, and let vsus adde to theſe the vſe of thoſe ſeciall helps before mentioned & then it is not poſſible that we ſhould erre fundamentally and finally in any truth.
Diuers obiections againſt this doctrine.But there are diuers exceptions made againſt this Doctrine, Obiect. 1 firſt, ſay ſome, all this while this is but priuate interpretation, flatly forbidden, 2 Peter 1.20. Anſw. I Anſwer, that is priuate which is of man, as we may ſee in the 21 Verſe, of that Chapter; ſo that our interpretation according to the former rules, being framed out by the Spirit, is falſely called priuate, that ſame Spirit teaching vsus, which teacheth all the faithfull.
Secondly, It is excepted,Ob. 2. that this is a detraction from the Church; I Anſwere, No, for any priuate man that beleeueth, is of the Church; and as the Church muſt trye the Spirits, ſo muſt eueryevery beleeuer, 1 Cor. 12.10. and 1 Iohn 4.1. and as the Church hath the promiſe of the Spirit, ſo hath eueryevery beleeuer; And this is a ſure rule, the Spirit doth infallibly teach eueryevery one of Gods choſen, firſt, or laſt eueryevery thing needfull for his ſaluation; he vſing ſuch meanes as the Lord hath appointed, Phillip 3.15. It is ſo in manners, therefore it is ſo in Doctrine; each being a part of the truth which God requireth, and which the Spirit leads vsus into, Pſal. 25.5. leade me in thy truth, and teach me, for thou art the God of my Saluation; And Pſal. 143.10. teach mee to doe thy will, for thou art my God: EueryEvery one of the faithfull hath the Spirit to comfort them in their diſtreſſe, to helpe them in their temptations, to perſwade them to holineſſe, and why not therefore to inlighten, and teach them the truth.
Ob. 3 Thirdly, It is excepted, how doe you know whether ſuch an interpretation, be from Gods Spirit, or from your owne fancy; for any Heretique can and will ſay as much as you: Anſw. 1 I Anſwer, If the matter bee neceſſary to ſaluation, the promiſe of God puts vsus out of all doubt, Iohn 16.13. when the Spirit of truth is come, he will guide you into all truth: Secondly, haſt thou ſought and attained that interpretation by prayer? Then out of queſtion the Lord will not giuegive thee ſcorpions and poyſon, when thou askeſt fiſh; Errors, when thou askeſt the truth; Thirdly, doth it concurre with the articles of faith not doubted of, then it is the truth.
Obiect. 4 Fourthly, Is it not more likely, that a whole Church, ſpecially the Doctors and Paſtors of it, are ſo guided, then a particular man? and ſo are to bee beleeued before him? Anſw. Anſwer, yes, If they follow the former rules, and yet then they are to be beleeued, not ſo much becauſe they are the Church, but becauſe they are directed by thoſe rules; ſometimes one particular man or two follow theſe rules, but the preſent Church doth not; in this caſe the one or two are to be beleeued before the preſent Church, as in the time of Wicklife, Huſſe, and Luther, one or few then deliuering the truth ought to be beleeued before the preſent Church, becauſe they obſerued theſe rules: Sometimes the Church doth obſerue theſe rules, and particular men doe ſo too; & then eyther they concurre, and ſo the truth is directly deliuered & receiued, or elſe, they diſſente, and then rather follow the ſtreame, then one or two, if there be no other reaſon to the contrary; For ſometimes euen in this caſe too, one man may ſee more then many; as Paphnutius in the Councell of Nice: Againe, ſometimes the Church obſerues theſe rules, and ſome particular men doe not ſo; In this caſe particular men are right Heretiques and the other the true Church of God.
Ob: 5.Fifthly, It is Obiected, that by this meanes we all reſt on our owne Iudgement, and ſo hauehave no faith in God? Anſw. I Anſwer, Our Iudgement in matters neceſſary to ſaluation, being wrought in vsus by the letter & ſenſe of Scripture revealed by the Spirit, is not our owne iudgement indeede, but Gods; our frailties wherewith we are accompanied, are ours onelyonly, but wee are endued with our iudgement from God; ſo that we reſt on Gods iudgement now, and not our owne; EueryEvery man muſt hauehave faith of his owne, that is, though not of his owne by working, yet of his owne by poſſeſſion and feeling, and therefore eueryevery man muſt hauehave iudgement of his owne too; for faith without iudgement, is blinde preſumption; And muſt I not reſt on my faith in that ſenſe? And why not on mine owne iudgement too; that is, on Gods Iudgement, which he hath endued my minde and ſoule withall. Obiect. 6
Laſtly, it is obiected, This is ſtrange, ſay they, wee heare them confeſſe that eueryevery man, though he be neuer ſo much inlightned, yet he is ſubject to error; and yet eueryevery one of them aſſures himſelfe (hauing one, Anſw. no more warrant then another) that hee is in the truth? I anſwer, ſo farre as wee hauehave full aſſurance that wee are in the truth, that is, in matters fundamentall; ſo farre wee doe acquit all the faithfull from being ſubiect to error finally; and therefore this is no ſtrangeneſſe at all. And ſo much concerning this point.