Observations Divine and Moral, Chapter 8
CAP. VIII. Of the holy Scriptures.
THe Holy Scriptures are that Divine Instrument, and means, by which we are taught to beleev what we ought, touching God, and our selvs, and all creatures; and how to please God in all things, unto eternall Life. I speak of beleeving things, seeing Faith comes by hearing: for els, we know things touching God by that which we see, feel, and discern in, and by his works. We are led to the knowledg of God in his Power, Wisdom, Goodnesse, Iustice, and MercieMercy, by his Works both without, and within us; And whensoever God either doth, or suffers a thing to be done (though not so much as insinuated formerly in his Word) we then know it to be his will, that such a thing should be, as certainly, as if he had expresly revealed it before in the Scriptures. I speak of pleasing God in all things; First, because entire obedience (so far as humain frailtie will permit) is the immediate end, and use of the Word of God; and the way, and means to Salvation: Secondly, to meet with that dangerous presumption of doing that, which is necessarie to Salvation (as many use to speak) though with affected ignorance of, and apparent disobedience to many of Gods Commandments. Who knoweth with how little God can, and doth save many, being faithfull in learning what they can, and in observing what they know? Though much more be necessarie to such, as have means to know more. And thirdly, because it is no childe-like, but a bastardly disposition, to take care for serving God no further (though, alas, all be little enough for that) then to be sure of the Fathers inheritance. The heart of a man is then assured before God, and hath a warrant from Heaven against eternall confusion, when he can say, with good conscience, that he hath Psal. 119.respect to all Gods Commandments.
God would have his will written, that is, his Word to become Scripture, partly for more certaintie of truth to men, and to preserv it the better from being corrupted; as all make account, that things set down in black, and white (as they speak) are most firm: partly, for accord, and unitie of Churches, and Christians in the same truth: who, if they differ so much, notwithstanding they use the same rule; what would they do, if their rules were different, or uncertain? and partly, for more communitie; seeing Books, and Writings may easily both be dispersed whither the voyce of Teachers cannot come, and also be read in private by Christians, when they are apart from their Teachers.
Neither all things which the Prophets of God wrote, were Iunius.written by Divine inspiration (but some of them humainly, as their humain affaires, common to them with other men, required): Neither was all wherein they were divinely inspired, brought into the publike treasurie of the Church, or made part of the Canonicall Scriptures, which we call the Bible; no more then all which they spake, was spoken by the Spirit; or all which they spake by the Spirit, written: Iohn 20. and 21.but onelyonly so much, as the Lord in wisdom, and merciemercy, thought requisite to guide the Church in Faith, and obedience, to the worlds end: so as the Scriptures should neither be defective through brevitie; nor burthensom by too great largenesse, and prolixitie. And thus to judg is more answerable both to Gods providence in preserving the Scriptures from miscarrying; and to the Churches care, and faithfulnesse in keeping safe this heavenly treasure committed to her custodie; then to say with some, that any of the Books, or parts of the Canonicall Scriptures are lost.
It no more detracts from the authentique authoritie, or generall use of some parts of the Holy Scriptures, that they were penned upon some speciall occasions, then of the Sermons of Christ, the Prophets, and Apostles, that some of them were▪ preached upon speciall occasions: And surely, it seems a strange conceipt, that the authoritie of the writing should be the lesse, because the thing written was suggested by the Holy Ghost, and so penned, upon speciall occasion offered: as such Scriptures were.
The Scriptures are not onelyonly authentique in themselvs, as having the Spirit of God for the Authour both of matter,2 Pet. 3. and manner, and writing; but do also (as they say) carrie their authoritie in their mouthes, binding both to credence, and obedience, all whomsoever, unto whom they come, by what means soever. And if God left not himself without Acts 14.witnesse in his works of creation, and providence; how much lesse in his written Word? Wherein, without comparison, he reveals himself much more clearly, then the other way: which is therefore discernable by its self, as is the Sun by its own beams, and light: and which (as oneTertullian. saith) he that studies to understand, shall be compelled to beleev. Their assertion, therefore, who hold, and teach, that we are to receav the Scriptures for the Churches testimonie, because usually (as others more truly, and religiously speak) we receav them by its testimonie, is in effect none other, thenWhittakers that we are to beleev God for mens cause: whereas, on the contrarie, if a man should finde the Book of Holy Scriptures in the high-way, or hidden under a stone; yet he were bound to learn, receav, beleev, and obey them, and everie part of them, in his place, though without, yea against the likeing, and approbation of all the men in the World: except God must not be God without mens likeing. Tertullian.And if the Word preached by Christ, the Prophets, and Apostles, in their time, whether to Iews, or Gentiles, were absolutely to be beleeved, and obeyed, by everie one that heard it, without other, or further testimonie: why not as well, and much, now, by all that read it written? He that receavs the testimonie of Christ Iohn 3.for it self (whether exhibited in speach, or writing) sets to his seal that God is true: He that receavs it for the testimonie of the Church, sets to his seal, that menMorneus are true. But the Childe of God knows his Fathers voyce.
The profit and power of the Scriptures, both for stay of Faith, and rule of life, and comfort in all manner of afflictions, no tongue, or pen is able so fully to expresse, as everie true Christian findes, and feels, in his own experience. There is but one true happinesse, life eternall; one giver of it, God; one Mediatour, Iesus Christ; and so but one means of imparting it, the Word of God: by which, he that is both Authour, and finisher of all, both begins, and perfits all. Blessed is the man, that Psal. 1.hath his delight therein, and meditates in the same, day, and night: that so he may learn the things upon Earth, the knowledg Ierom.whereof will fit him for Heaven.
When we avow the Scriptures perfection, we exclude not from men common sense, and the light of nature, by which we are both subjects capable of understanding them, and directed in sundry manners of doing the things commanded in them: yea besides other humain helps, we both acknowledg, and beg of God as most needfull for their fruitfull understanding, the light of his holy Spirit: onelyonly we account, and avow them as a most perfect rule neither crooked any way, nor short in any thing requisite. This their sufficiencie and perfection is not to be restrained to matters simply necessarie to Salvation: For who can say, how many, or few, and no more, nor lesse, they are? But to matters necessarie to obedience, that we may please God in all things, great, or small; expressed, or1 Thess. 4. intended, and to be gathered by proportion, and just consequence. Without Faith we cannot please God; andHebr. 11. Rom. 10. Prov. 3. Math. 12. Faith comes onelyonly by the Word of God: which we must therefore make our guide in all our wayes. And if we be to give an account for everie idle word, and so for every vain thought, or work, there is then a Law of God for these smallest matters: for where no Law is, there is no transgression; and where there is no transgression, or fault, there is no account to be given. But as Phylosophers say, that the least naturall things are not sensible, by reason of their smalnesse; so may, and doth it too easily fall out, that we fail through want of skill, or care in applying our rule of direction, both in smaller matters, and others of greater moment also. But this is not because the Scriptures are defective in directing; but we either blinde in discerning, or negligent in searching, or both. And if the Holy Scriptures direction reach unto the whole course of our life, how much more of our Religion, or worship of God? In which nothing is to be practised, but that which is to be beleeved; nothing to be beleeved, but that which is to be taught; nothing to be taught, but according to the Scriptures: This being Tertullian.the first thing that we are to beleev, that we must beleev nothing, Whittakersbut according to them. All things els are humain; and humain it is to er, and be deceaved. The custom of the Church is but the custom of men: the sentence of the Fathers but the opinion of men: the determination of Councels but the judgments of men. To conclude, One onelyonly place of Holy Scriptures rightly understood, and fitly applyed, will have more power, and fasten deeper upon a truly good, and godly heart; then all the consenting authorities of men, and Angels, though uttered with the tongue of men, and Angels.
As the title set over the head of Christ crucified, was the same in Hebrew, Greek, and Latin; so are the Scriptures the same, whether in the Originall; or other Language, into which they are faithfully translated. Yet, as the waters are most pure, and sweet in the Fountain; so are all writings (Divine and humain) in their Originall Tongues; it being impossible, but some either change, or defect, or redoundancie will be found in the translation, either by default of the Translatour, or of the Tongue, into which it is made.
In a Translatour is required specially skill in words, and Tongues; in an Expositour, judgment in things. That Translation is most exact, which agreeth best with the Originall, word, for word, so far as the idiom, or proprietie of the Language will bear: so as for words, or phrases (in the Originall) proper, or common; simple, or figurative; perspicuous, or doubtfull; words, and phrases of the same sort, proper or common, and so of the rest, be put, and retained in the version: lest the Interpreter bring his own Commentarie for the Scriptures Text. On the contrarie, the Commentarie is best, which shews most clearly the sense, scope, and meaning of the Text, in what words soever.
As the Law-maker best knows the meaning of the Law, and how it is to be expounded; so for the exposition of the Holy Scriptures, the Spirit of God, as the Authour thereof, is first and most to be consulted with, by faithfull, and earnest prayer, from a good conscience; that God may fulfill his promise made of giving his holy Spirit to them Luke 11. Psal. 25.that ask it; and of revealing his secrets to them that fear him. And so some speciall Instruments of renuing the Gospels light in the former Age, have professed, that they learned Luther.more this way by prayer, then by much studie otherwise.
There is in a Scripture but one proper, and immediate sense; others are rather collections from it, relations unto it, or illustrations of it, then immediate senses. The literall sense is to be followed (as being most naturall) what may be; and not to be refused, if it may stand without Ireneusdanger, without blasphemie, and according to other Scriptures. And here it must be noted, that Christ, and his Apostles in expounding Moses and the Prophets, did not onelyonly infallibly expresse their conceptions, and meanings, but the meaning of the Spirit speaking in them; and that (by reason of their more plentifull measure of the same Spirit and experience withall) in some particulars (as I conceav) further then the Prophets themselvs understood: albeit they alwaies knew the immediate drift of the Spirit and meaning of the things, which they spake: and were not as the Pythonists, or other the like Instruments of the Divell, uttering Oracles which they themselvs understood not.
The Lawyers have a rule (and the same competent to the matter whereof they treat) that Laws of fauour are to be extended, as largely, as may be: but odious Laws (as they speak) as much straitned, and confined within the narrowest bounds of interpretation. But all Gods Laws, and Instructions must, in honour of the Lawgiver, be expounded in the largest sense, that they can beare: that so they may reach as far, and binde as fast, as may be. This the infinitenesse of his wisdom challengeth, in directing us; of his authority, in commanding us; of his mercy, in promiseing; and justice, in threatning: Which by so interpreting, and applying his word, we acknowledg, and honour, as is meet. And as they are blame-worthy, who out of a scrupulous fear, lest they should ad to the Scriptures, allow them no further meaning, then the words expresse: so is their sin greater, and full of presumption, who shorten, and straiten the Scriptures instruction to that which is expressed in so many words, that they may make room thereby, for their own devises. A Scripture commandeth, promiseth, or threatneth whatsoever is contained in it, though not expressed: And that is contained in it, which can truly, and iustly be gathered from it, though by never so many consequences, or inferences; though the fewer the lesse dangerous, by reason of our weaknesse of discourse.
Particular words and phrases more obscure are to be interpreted according to the scope & mind of the speaker Celsus.(the Holy Ghost) in the place: which is, both in time, and excellencie, before the thing spoken; and that for which the Spirit speaketh as it doth in the place: neither is the ChrysostomScripture profitable, except the scope be first found. And to hang upon a word, phrase, or sentence in a Text, without looking to the main drift, is, if any other, the character of an hereticall disposition. With this that other most necessarie rule hath affinitie; namely, that the words Melanctonare to be understood according to the subject matter: the words of Law, and Gospel according to the different nature of Law, and Gospel; the words of an Historie Historically; of a Sacrament Sacramentally and mystically; and accordingly notes of universalitie according to the extent of the matter, or person spoken of.
As we oft finde out, & learn mens meaning by some of their companie, & of such as are about them; which we could not learn of themselvs; so may we gather the meaning of a Scripture (otherwise hard to be understood) by marking the things which accompanie it, and which are above and below, as the Iews use to speak, and ChristiansTertullian. with them.
Like as the Lamps in the Golden Candlestick did one help anothers light; so doth one place of Holy Scripture anothers. And though a thing found in one place (if in one indeed) be as true, & binde as strongly, as if it were a thousand times written; yet so to insist upon any one place, in a difference, as to neglect others, is the high-way to error, and to loose the right sense, by breaking the Scriptures golden chain, Chrysostomwhose links are all fastened together. And as one place must be expounded by another; so must the more brief and obscure by the more plain, and larg: and not the contrarie, & crosse way: for that were not to lighten the darknesse of a Text, but to darken its light: according to that of the Father: The fewer must be understood according to the Tertullian.more; and one saying must rather be taken according to all, then against all.
Touching precepts affirmative, and negative, First, They are usually either kept, or broken together. He who doth not what he should do, commonly doth what he should not do; If a man be drawn away from God, heIames 1. is easily ensnared by his own lust: On the contrarie, he that doth his dutie faithfully, hath as it were, a Supersedeas from the Lord, against the temptations of sin, and Satan. The way not to fulfill the lusts of the flesh is to walk Gal. 5.in the Spirit. Secondly, The receaved rule, that affirmative precepts binde alwayes, but not to alwayes, as negatives do, is true, being rightly understood. We are to take no time for doing evill, and but some time for the doing of the best good, to wit, as we have opportunitie, and abilitie. Thirdly,Gal. 6. In the prohibition of an evill we must ever understand the command of the opposite vertue; and so on the contrarie. He that saith expresly Thou shalt not kill, means also, as well, Thou shalt preserv thy neighbours life. Lastly, There is both more vertue, & more vice practised in affirmatives, then in negatives. It is more good to do good, then not to do evill: and more evill to do evill, then not to do good; though both the tree that brings forth evill fruit, and that brings forth no fruit, shall be cut down, and cast into the fire.
The oppositions intended in Scriptures are diligently to be observed: upon mistaking whereof errour followeth; upon neglect, maimed obedience. For example: The Apostle in teaching that there is but one God the Father, and one 1 Cor. 8.Lord Iesus Christ, doth not oppose the Father to the Son; nor the Son to the Father for either is God, either Lord): but both to all whether Creatures, or Idols. So where Christ bids his Apostles baptize them that beleev, he dothMath. 25. Mark. 14. not exclude their infants; but such as beleev not the Gospel being preached unto them. Likewise, where Paul saith of the incestuous man, that he was rebuked of many; he opposeth2 Cor. 2. not many to all (as some conceav) but to one, viz. himself.
Lastly, He that will expound the Scriptures, ought in honour of the graces of God bestowed upon other men, and in conscience of his own infirmitie, with the holy use of other means, to joyn the reading and searching of the commentaries & expositions of such speciall Instruments, as God in merciemercy hath raised up for the opening of them, and edifying of the Church thereby: remembring alwaies, that the Word of God neither came from him, nor to him alone. 1 Cor. 14He that depends too much upon other mens judgment, makes as if the Word of God came not to himself at all: He that neglects it, as if it came to him onelyonly. Of which two evils the latter is so much the worse, as arrogancie in a mans self is more odious both to God, and men, then either slacknesse in examining, or dulnesse in discerning, or excessive fear of departing from the opinion (specially receaved) of others.
It is strange, and lamentable, that in the great profession of the Scriptures made in our dayes, so many should be ignorant of the difference between the Law, and the Gospel; of which two heads the Scriptures consist: making the Gospel nothing els, but a more favourable, and easie Law: and thereby transforming grace into nature; a promise to be receaved, into a commandment to be fulfilled: and the offering of new life (even the life of Christ) into the exactingGal. 2. of old, and due debt onelyonly. God as an absolute Lord, gives his holy Law, saying, Do this and live: and therein properly exacts obedience, as a naturall debt, of the reasonable creature, thereunto enabled by creation: But as a gracious Father publisheth the Gospel, in it offering help to the miserable, and helplesse creature, and working withall (according to the election of grace) power, & will to receav the help, and hand offered. This if many considered, as they ought, they would not, as they do, plead the power of mans freewill in Spirituall things, against the free grace of God; nor exclude, as some of them do, the infants of beleevers from the covenant, and baptism of the Church: as though God could not shew grace, because they cannot shew free-will to receav it.
The utmost ordinarie means of revelation of Gods will for mans salvation, and happines, is the Gospell. When the Law written in mans heart by creation was almost worn out, God gave it written in tables of stone. But life, and freedom from sin, and death, being impossible Rom. 8.to the Law in that it was weak, through the flesh, and all men by it (whether considered as written in tables of stone, or of the heart, by creation) comming short of the Rom. 3.glory of God; it hath pleased the same God by the Gospell of his son Christ to provide a gracious remedy; that the sick to death, by the justice of the Law might be cured; yea the dead revived, by the grace of the Gospell, and mercy of God therein. And other remedy besides, and beyond this, for the obteyning of salvation, God hath not revealed. He that fulfils not the righteousnesse of the Law, violates Gods justice: but remaining obstinate against the grace of the Gospel also, he despises, with Gods justice, his mercy; and his authority in both. And what remains for such, but a fearful expectation of the work of his terrible power; of the Rom. 1.revelation of his wrath from Heaven against all (specially such) ungodlinesse of men? For if the word (of the Law) spoken by Angels was steadfast, and everie transgression, and disobedience receaved a just recompence of reward: How shall Hebr. 2.we escape, if we neglect so great salvation (of the Gospel) which at first began to be preached by the Lord, and was confirmed to us by them that heard him.