Exercitations Divine, Book 1 · Exercitation 19
EXERCITAT. XIX.
Of the ſenſe of the Scriptures.
THere is but one literall ſenſe in the Scriptures, which is profitable for doctrine, for reproofe, for correction, for inſtruction in righteouſneſſe, 2 Tim. 3. 16.
To make divers ſenſes in the Scripture, is to make it like that foreign which Anaxagoras dreamed of, making Quidlibet ex quolibet. Auguſtine writing to Vincentius, juſtly derideth the Donatiſts who conſtructing Auguſt. Epiſt. 48.theſe words, Cant. 1. 7. Tell me (o thou whom my ſoule loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at noone; They gathered out of them that the Church of Chriſt was onelyonly in Africa by their allegoricall application. Origen was too much given to theſe allegories, and therefore he miſſed often the true ſenſe of the Scriptures.
Theſe who gathered divers ſenſes out of the Scripture, doe little better with them, than Eſope did with an inſcription written in a pillar of Marble, in which were written theſe ſeven letters foreign. Eſope firſt read them thus, foreign, id eſt, abſcedens gradus quatuor fodiens invenies theſaurum auri. But Xanthus his maſter finding, as he had ſpoken, a great treaſure of Gold, and giving nothing to Eſope for his conjecture, kept all to himſelfe, therefore Eſope read them another way thus, foreign, id eſt, qui tollitis dum ahitis, dividite quem inveniſtis theſaurum auri. But when Eſope got nothing, in a rage he read it thus, foreign. id eſt, redde Regi Dionyſio, quem inveniſti theſaurum auri.
The Iewes hold that there is a literall ſenſe in every Scripture, and a myſticall ſenſe; the literall ſenſe they call Dabhar katon, rem parvam, and the myſticall ſenſe they call it Dabhar gadol, rem magnam, the literall foreignſenſe they call it peſhath, ſenſum nudum, and the myſticall ſenſe they call it daraſh; and moſt of the Schoolemen hold that there is a double ſenſe in the Scriptures. Latomus the Papiſt ſaith, Theologiam craſſam verſari circa literalem ſenſum, theologiam ſubtiliorem verſari circa myſticum & allegoricum ſenſum, and they call the literall ſenſe panperem & grammaticum, and the allegoricall Divitem & theologicum, the rich and theologicall ſenſe. But we muſt ſtrive to finde out the literall ſenſe of the Scriptures, or elſe we ſhall never come by the true meaning.
The literall ſenſe is that which the words beare eyther properly or figuratively, therefore he ſayd well who ſayd, bonus grammaticus, bonus theologus: for we can never come to the true meaning and ſenſe, unleſſe the words be unfolded.
A figurative literall ſenſe is eyther in verbis vel in rebus, eyther in the words or in the matter.
In verbis, in the words, as Luk. 13. 32. Herod is a Foxe Pſal. 22. 12. The princes of Iſrael are Buls of Baſan, in theſe words there is but one ſenſe. So Let the dead bury the dead, Luk. 9. 50. Dead in ſoule bury the dead in body, here is but one ſenſe; but where the words in one ſentence have diverſe ſignifications, then they make up divers ſenſes, as judge not that yee be not judged, Mat. 7. 1. the firſt is, judicium libertatis, the ſecond is, judicium Iudicium libertatis. poteſtatis.poteſtatis.
When we ſearch to finde out the literall ſenſe of the Scripture, that cannot be the literall ſenſe of it which is contrary to the analogie of faith, which is eyther in credendis or in faciendis. If it be contrary to the articles of our faith or any of the commandements, then that cannot be the literall ſenſe, as Rom. 12. 20. If thine enemy be hungry give him meate, if he thirſt give him drinke: for in ſo doing, thou ſhalt heape coales of fire upon his head. Here to feede the enemy, and to give him drinke, are to be taken literally, becauſe they are commanded in the ſixt Commandement: but to heape coales of fire upon his head, muſt be taken figuratively, becauſe according to the letter, it is contrary to the ſixt Commandement. Example, 2. Matth. 5. 29. If thy right eye offend thee▪ plucke it out, and caſt it from thee, Here the words are not to be taken literally, for this were contrary to the ſixt Commandement, but figuratively. So this is my body, is not to be taken literally, for it is contrary to the analogie of faith: becauſe the heavens muſt containe the bodie of Chriſt untill he come againe, Act. 3. 21.
The ſecond is figurative in rebus, as in the Sacrament of the Supper, when he ſate with his Diſciples he ſayd, This is my body; he pointeth at the thing preſent, and underſtandeth the thing that is not preſent; he had the bread and cup in his hand, and he ſayd, This is my body, This is my blood, In theſe propoſitions there is the ſubject and the attribute; the ſubject is the bread and wine which he doth demonſtrate; the attribute is that which is ſignified by the bread and wine, and theſe two make up but one ſenſe, propius & remotius; when Peter had made a confeſſion that Chriſt was the Sonne of the living God, Matth. 16. Chriſt to confirme this unto him, and to the reſt of the Diſciples, ſaith, Tu es Petrus, & ſuper hanc petram, &c. he pointeth at Peter, but he underſtandeth himſelfe, upon whom the Church is Similie. built and not Peter. When a man looketh upon a picture, he ſaith, this picture is my father, here he underſtandeth two things, propius & remotius, to wit the picture it ſelfe, and his father repreſented by the picture; this picture at which hee pointeth is not his father properly, but onelyonly it repreſenteth his father.
But ſome will object, when it is ſayd, Hic eſt ſanguis meus, that the article hic agreeth with Sanguis, and not Object. with Vinum, therefore it may ſeeme that it is his blood indeed, and not wine that he pointeth at.
This cannot be, for in the former propoſition when Anſw. he ſayd, hoc eſt corpus meum, he ſhould have ſayd, hic eſt corpus meum; becauſe it repeateth the word panis as it is more cleare in the Greeke, therefore the article hic hath relation to ſome other thing, than to the bread at which he pointeth, for the article foreign repeateth not foreign or foreign, the bread or the wine, but foreign and foreign, his body and his blood. When Moyſes ſayd, Exod. 24. 8. Behold the blood of the Covenant, here the word blood is properly to be underſtood: becauſe their covenants were confirmed with blood, and there was no ſacrifice without blood. But when Chriſt ſayd, This is my blood of the New Teſtament, there was no blood in the Cup here, but he had relation to his owne blood, which was ſignified by the wine in the Cup.
When Chriſt ſaith, This is my body, This is my blood, Queſt. how was he preſent with the bread and the wine there?
A thing is ſayd to be preſent foure manner of wayes, firſt, foreign, ſecondly, foreign, thirdly, foreign, Anſw. and fourthly, foreign.
Firſt, foreign; when a man is bodily preſent. Secondly, foreign, as when a man is preſent by his picture. Thirdly, foreign, as the ſunne is preſent by operation in heating and nouriſhing things below here. Fourthly, foreign, when we apprehend a thing in our mind. Chriſt when he ſayd, this is my body, and this is my blood, he was preſent there foreign, but he was not in the bread and the wine foreign, for then his blood ſhould have beene there before it was ſhed; then hee ſhould have had two bodies, one viſible and another inviſible: but he was preſent there in the bread and the wine foreign, becauſe the bread and the wine repreſented his body, and his blood: So hee was preſent there foreign, by his Spirit working in their hearts and he was preſent to them by faith foreign, when they did ſpiritually eate his body and drinke his blood, and this is the true and literall ſenſe of the words.
Which is the literall ſenſe in thoſe words, Hoc facite Queſt. in mei recordationem, doe this in remembrance of me?
Although there bee many things implyed in theſe Anſw. words, both upon the part of the Miniſter and upon the part of the People, yet they make up but one ſenſe; as upon the part of the Miniſter; Take this bread, bleſſe this bread, breake it and give it to the people. And upon the part of the people; take this bread, eate this bread, &c. yet all theſe looke but to one thing, that is, to the remembrance of Chriſts death: and therefore the externall action bringeth to minde the internall action, the remembrance of Chriſts death: ſo that in theſe words there is but one ſenſe.
When the teſtimonies of the old Teſtament are cited Teſtimonies of the old Teſtament cited in the New, make but one ſenſe.in the new, the Spirit of God intendeth propinquius & remotius, ſomething nearer and ſomething farther off; yet theſe two make not up two divers ſenſes, but one full and intire ſenſe. When Ionathan ſhot three Arrowes to advertiſe David, 1 Sam. 20. 20. hee had not two meanings in his minde, but one: his meaning was to ſhew David how Saul his father was minded towards him, and whether he might abide or flye: So the meaning of the holy Ghoſt is but one in theſe places. Example, 2 Sam. 7. 1…. The Lord maketh a promiſe to David, I will ſet up thy ſeed after thee which ſhall proceede out of thy bowels. This promiſe looked both ad propius & remotius, yet it made up but one ſenſe, propius to Salomon, and remotius to Chriſt: therefore when he looketh foreign a radico foreign & non a foreign lex. foreign ſignifica… f…rmam. 2 Chron. 17. 17.to the fartheſt, to Chriſt, 2 Sam. 7. 19. he ſaith, Zoth torath, Haec eſt delineatio hominis Dei, it ſhould not bee read, is this the Law of the man O Lord God? as if David ſhould ſay, this is not all that thou haſt promiſed to me O Lord, that I ſhould have a ſonne proceeding out of my owne loynes, but in him thou doſt prefigure to me a ſonne, who ſhall be both God and man: and hee addeth For a great while to come, thou doeſt promiſe to me a ſonne preſently to ſucceede in my kingdome, but I ſee beſides him a farre off the bleſſed Meſſias. And he applyeth this promiſe literally to his ſonne Salomon, and figuratively to Chriſt his Sonne; taking the promiſe in a larger extent; and the matter may be cleared by this compariſon. A father hath a ſonne who is farre from him, he biddeth the Tailor ſhape a coate to him, and to take the meaſure by another child who is there preſent, but withall hee biddeth the Taylor make it larger; becauſe his child will waxe taller: So this promiſe made to David was firſt cut out (as it were) for Salomon his ſonne, but yet it had a larger extent: for it is applyed to Chriſt who is greater than Salomon: and as by a ſphere of wood wee take up the celeſtiall ſpheres: So by the promiſes made to David concerning Salomon, we take up him who is greater than Salomon; and theſe two make but up one ſenſe. When a man fixeth his eye upon one to behold him, another man accidentally commeth in, in the meane time; hee caſteth his eyes upon that man alſo: So the Lords eye was principally upon the Meſſias, but hee did caſt a looke, as it were, alſo to Salomon.
When theſe teſtimonies are applyed in the New Teſtament, A Scripture diverſely applyed, doth make up but one literall ſenſe.the literall ſenſe is made up ſometimes of the type and the thing typed. Example, Ioh. 19. 36. A bone of him ſhall not be broken. This is ſpoken both of the bones of the Paſchall Lambe, and of the bones of Chriſt; and both of them make up but one literall ſenſe.
Sometimes the literall ſenſe is made up ex hiſtorico & allegorico, as Sara and Hagar, the bond woman and the free, ſignifie the children of the promiſe begotten by grace, and the bond ſervants under the Law; and theſe two make up but one ſenſe.
Sometimes ex tropologico & literali, as, Ye ſhall not muſsle the mouth of the Oxe that treadeth out the corne, 1 Cor. 8. 9.
Fourthly, the literall ſenſe is made up ex hiſtorico, myſtico & prophetico. Example, Ier. 31. 15. A voyce was heard in Ramah, lamentation and bitter weeping, Rachel weeping for children, refuſing to bee comforted for her children becauſe they were not. There was a voyce heard in Ramah for Ephraims captivity, that is, for the ten Tribes who came of Ioſeph the ſonne of Rahel, this mourning was becauſe the ten Tribes ſhould not be brought backe againe from the captivity, this was myſticall and not propheticall, that ſhee mourned for the ten Tribes who were led away into captivity; but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave; all theſe are comprehended in this propheſie, and make up one full ſenſe.
When a teſtimony is cited out of the Old Teſtament in the new, the Spirit of God intendeth, that this is the proper meaning in both the places, and that they make not up two divers ſenſes. Example, the Lord ſaith, make fat the hearts of this people, Eſa. 6. 9. and Chriſt ſaith, Matth. 13. 14. In them is fulfilled this propheſie. This judgement to make fat the hearts, was denounced againſt the Iewes in Eſaias time at the firſt, Act. 23. 16. Well ſpakethe holy Ghoſt by Iſaiah the Prophet, it was fulfilled upon the Iewes who lived both in Chriſts time and in Pauls time. Eſay when he denounced this threatning, he meant not onelyonly of the Iewes who lived then, but alſo of the Iewes who were to come after; and it was literally fulfilled upon them all.
Example, 2. Eſa. 61. 7. The Spirit of the Lord is upon me, becauſe he hath annointed me to preach the Goſpel, this propheſie is cited by Chriſt, Luk. 4. 18. and it is onelyonly meant of Chriſt, and literally to be applyed to him.
Example 3. Eſay. 49. 6. I will give thee for a light to the Gentiles, Chriſt went not in proper perſon to preach to the Gentiles himſelfe, but he went to them by his Apoſtles, therefore Act. 31. 47. Paul ſaith, the Lord hath commanded me to goe and be a light to the Gentiles, this is the proper ſenſe and meaning of the Prophet Eſay in this place.
When the teſtimonies of the Old Teſtament are cited in the new, they are not cited by way of Accommodation, but becauſe they are the proper meaning of the places; if they were cited by Chriſt and his Apoſtles onelyonly by way of accommodation; then the Iewes might have taken exception, and ſayd, that theſe teſtimonies made nothing againſt them: becauſe it was not the meaning of the holy Ghoſt who indited theſe Scriptures to ſpeake againſt them. But Chriſt and his Apoſtles bring out theſe teſtimonies, as properly meant of them, and not by way of accommodation onelyonly.
We muſt make a diſtinction betwixt theſe two, Deſtinatam applicationem, & per accommodationem, Destinata Applicatio deſtinata per accommodationeis this, when the ſpirit of God intendeth that to bee the meaning of the place. Applicatio per accommadationem is this, when a preacher applieth the Teſtimonies of the ſcriptures for comfort or rebuke to his hearers, this is not deſtinata applicatio; ſed per accomodationem. A man maketh a ſute of apparrell for one, that is Deſtinatum Simile. to him, yet this ſuite will ſerve for another; and this is Per accommodationem. When Nathan ſaid to David, the Lord alſo hath put away thy ſinne, thou ſhalt not die, 2 Sam. 12. 13. this was deſtinata applicatio, but when a preacher now applieth this to one of his hearers, this is, but per accommodationem, the ſcriptures are written for our Admonition, upon whom the ends of the world are come. 1 Cor. 10. 11. And they are profitable for doctrine, for reproofe, for correction, for inſtruction in righteouſneſſe, 2 Tim. 3. 16. They ſerve to rebuke all obſtinate ſinners, and to comfort all penitent when they are applied rightly: but when the Apoſtles applied their comforts and threatnings, they had a more particular inſight to whom they belonged, than Preachers have now, and knew particularly what Scriptures were directed to ſuch and ſuch men. When Eſay propheſied, make fat the hearts of this people. Eſay. 6. 9. And when Paul applyed it to the Iewes in his time, it was deſtinata applicatio: but when a Preacher applieth it to his hearers now, it is per accommodationem onelyonly, for hee cannot ſo particularly apply it to his hearers, as Paul did to his.
Where there are two ſeverall teſtimonies found in the old Teſtament, and joyned together in the new Teſtament, theſe two make but one literall ſenſe, as Eſay 62. 11. Say to the daughter of Sion, behold thy Salvation cometh. So Zach. 9. 9. O Daughter of Sion, O Daughter of Ieruſalem, behold thy King commeth riding upon an Aſſe, and upon an Aſſe Coalt: Matthew citing theſe places cap. 23. joyneth them both together, and ſheweth that both Eſay and Zacharie meant of Chriſt comming in humilitie and not in glorie, and theſe two make up but one literall ſenſe.
This is a ſpeciall note to know the literall ſenſe of the Scripture, when this phraſe is added; That the Scripture A Note to know the literall ſenſe of the Scripture.might be fulfilled: As Ioh. 13. 18. But that the Scripture may be fulfilled, hee that eateth bread with me, hath lift up his heele againſt me. This place was ſpoken firſt by David of Achitophel Pſal. 41. 10. But it was fulfilled literally in Iudas who betrayed Chriſt.
Example 2. Ioh. 17. 12. Thoſe that thou gaveſt mee I have kept, and none of them is loſt, but the ſonne of Perdition, that the Scripture might be fulfilled. This place was firſt ſpoken of Doeg, Pſal. 109. 7. and this Scripture is fulfilled in Iudas, therefore this is the literall ſenſe of it; the figure was in Doeg, and the thing figured in Iudas.
Example 3. Ioh. 19. 24. Let us not rent it, but caſt lots whoſe it ſhall be, that the Scriptures might bee fulfilled which ſaid; They parted my rayment amongſt them, and for my Veſture they did caſt Lots. Sauls Courtiers rent Davids dignities and honours amongſt them, but the Scripture was fulfilled literally here by the Souldiers.
Example 4. Ioh. 19. 36. For theſe things were done that the Scripture might be fulfilled, a bone of him ſhall not be broken. The type was obſerved in the Paſchall Lambe, but the Scripture is fulfilled here literally in Chriſt. Object.
But it may be ſaid. 1 Cor. 10. 6. 11. All theſe things happened to them in figures, then they ſignified ſome other thing to us than to them.
They were types to us, that is, examples, they were Anſw. not types properly taken, for that is properly called a type, which the Spirit of God ſpecially propoſeth to ſignifie ſome future thing; as a bone of the Paſchall Lambe ſhould not bee broken, was inſtituted to ſignifie ſome future thing, that a bone of Chriſt ſhould not be broken, here is properly a type, but an example is not a repreſentation of any thing to come, but goodneſſe or ſplendor in the men which maketh them to bee followed, as the mildneſſe of Moſes, the patience of Iob; Theſe were not types properly but examples. So theſe things which befell the Iewes in the wilderneſſe for their murmuring and committing whoredome are ſet downe for examples to the Corinthians and poſteritie to come, they were ad foreign & foreign they ſerve to admoniſh and inſtruct us, that we fall not into the like ſinnes, 2 Tim. 3. 16.
It may be alleaged that there are more literall ſenſes in Object. one Scripture then one. Example; Caiaphas propheſied that one ſhould die for the people, Ioh. 11. 49. In Chriſts meaning they had one ſenſe, and in Caiaphas meaning they had another ſenſe.
This Propheſie muſt not be conſidered as one, but as Anſ. two; the Spirit of God had one meaning and Caiaphas had another, but the Scriptures which were inſpired by the holy Spirit had but one ſenſe.
Where the holy Ghoſt maketh a myſticall application of the old Teſtament to the new, that is Deſtinata applicatio; And arguments taken from thence hold firmely. Example, Exod. 16. 18. He that gathered much had nothing over, and he that gathered leſſe had no lake, the Apoſtle 2 Cor. 8. 15. applyeth this morally to all the faithfull, and reduceth things to a certaine equalitie; that thoſe who are rich in temporarie things, ſhould beſtow their almes upon the poorer ſort, & the poore, being richer in Spirituall things, might communicat to the richer, their prayers and Spirituall helpes.
When we apply the teſtimonies of the old Teſtament and borrow compariſons from them, it is not destinata applicatio ſed per accommodationem.
The concluſion of this is. There is but one literall ſenſe and meaning of every ſcripture: So ſhould men Concluſion. have but one ſenſe and meaning in their minds, and not a dowble meaning, as the equivocating Ieſuites have.
Quiſquis haec legit, vbi pariter certus eſt, pergat mecum; Auguſt. de trin. lib. 1. cap. 3.vbi pariter haeſitat, quaerat mecum; ubi errorem ſuum cognoſcit, redeat ad me; ubi meum, revocet me.
FINIS.