The Holy Arbor, Chapter 1 · Section 2
§. 2. Gods Word.
THe Word of God is the Wiſdom of God, James 3.17. concerning the truth which is according to godlineſs, being given by inſpiration of God, 2 Tim. 3.16. the original being from heaven, not earth, Joh. 3.27. and the Author thereof being God, not man, 1 Cor. 2.10. by which Word God alone doth onelyonly binde the Conſcience, by cauſing it in every action to excuſe for well-doing, and accuſe for ſin. Now this Word of God is the holy Scripture, in which name are to be underſtood all and onelyonly thoſe Canonical Books of the Old and New Teſtament, of whoſe Authority was never any doubt in the Church; which we receive as Canonical, not ſo much becauſe that the Church doth ſo receive and allow them, as for that the holy Spirit in our hearts doth teſtifie that they are from God: Touching which, this is a Truth muſt be held of us, That no part of the Canonical Scripture inſpired of God, ſuch as was committed as the Lords Treaſure to the Church, for the perpetual inſtruction thereof in Faith and Obedience, is loſt and periſhed, nor can be loſt or periſh; ſo that no one Oracle or Sentence of God can fall away. Indeed theſe ſacred Books may be deſpitefully abuſed by men many ways, but they can never be finally loſt and wholly extinguiſhed, for the works of God remain for ever and ever: And as for any ſandy Suppoſition contrary to this Truth, let the vain Suppoſer anſwer, What Error more can be convinced, what Comfort more can be received, what Vice more can be corrected, what Truth more can be publiſhed, what Grace more can be commended to the Church, out of thoſe Books which he ſo fondly ſuppoſeth to be loſt? Beware therefore of doubting of Gods Providence herein, ſhaking thereby the Faith of the Church: Whoſoever thus goes about to ſtrike at the foundation thereof, the leaſt duſt that falls from the Building, will cruſh the preſumptuous Underminer into bottomleſs deſtruction.
The Scripture is a Doctrine inſpired by God, to make us wiſe unto ſalvation, 2 Tim. 3.15, 16. Rom. 1.16. and containeth all things neceſſary (to be known and believed) for the ſalvation of man, Joh. 20.31. 2 Tim. 3.16, 17. the whole being as it were compendiouſly compriſed in the Decalogue, the ſum of the Law, and in the Creed, the ſum of the Goſpel. As for all the fundamental Points of Chriſtian Religion, neceſſary to ſalvation, they, notwithſtanding the darkneſs of ſome Myſteries herein contained, are clearly and plainly ſet down, ſo as the humble and obedient heart may diſtinctly, without wavering and gainſaying, conceive and believe them: Thus not unfitly is the Scripture compared, in regard of the perſpicuity thereof, to a Foord over which a Lamb may wade; and in regard of the difficulty thereof, to a Sea wherein an Elephant may ſwim. Now though all things neceſſary to be known are herein contained, yet are not all literally expreſſed, as the Baptiſm of Infants and Original Sin, which notwithſtanding are diſtinctly and demonſtratively inferred thence; and ſo are all things that belong to Faith and Obedience, whatſoever we are to believe or to practice: So that the letter of the Scripture may be alledged, and yet the word of God miſſed, as by all Hereticks; and a man may ſwerve from the letter, yet alledge the true word of God; therefore it is nothing leſs then neceſſary, that we be diligently familiar, and well acquainted with this word of God. Joſephus tells us, The Jews knew the Scriptures as well as their own names; many of us may tell the Jews, We ſcarce know the names of the Scriptures; Moſt inexcuſeable Ignorance, ſad and lamentable! for we are bound to know the Scriptures themſelves, that by them we may come to knowledge, by knowledge to faith, by faith to obedience, and by obedience to ſalvation.
Touching the Apocryphal Books (to which the Imps of Rome, as to their own Traditions, give power equal to the Canonical Scriptures) they were not penned by the Prophets the Lords Secretaries (as the Scriptures were) nor ever committed of truſt to the Iſraelites: They contain certain things diſagreeing from the true Scriptures of God, and no proof that they were penned by the Spirit of God, therefore there is no warrant for the equalling them in Credit or Authority with the Scriptures. Beſides, one main property of the Books of the Old Teſtament, is, That every one of them was written either by Moſes or ſome other of the Prophets in the Hebrew tongue, the native language of the Jews; but the Apocryphal Books were penned by ſome other in the Greek tongue, which was not the language of the old Prophets, ſo that they are no part of the Law or of the Prophets. And yet as the preſumptuous Papiſts make the Apocryphal Books of equal Authority with the Canonical; ſo others have more blaſphemouſly long ſince obtruded for Canonical, the fatherleſs brood of other Books unto theſe; as, The third and fourth of Eſdras, An Appendix of Job, A Preface to the Lamentation, The third and fourth of the Maccabees, a Book called foreign, The Book of Enoch, The Goſpel of Thomas and of Matthias, The Acts of Peter; and in the year 1120, a certain new Goſpel, called Evangelium Aeternum, was found out, being full of Blaſphemies: All which and the like are damnable preſumptions, plainly forbidden by the Lord, Deut. 4.2. and moſt fearfully threatned, Rev. 22.18, 19. So then, to withſtand the Devils ſuggeſtion againſt the Divine Authority of the true ſacred Seriptures, it is very neceſſary to have our judgements well informed therein; to pray for the Spirit of Revelation or Inſpiration, which may inwardly teſtifie to our Spirits, That God is the Author of the Scriptures; which Principle we muſt hold undeniable, and give no place to doubting about theſe uncontradictable Truths.
The Scripture is ſaid to be the Word of God, in regard of
1. The Author, who is God himſelf, 2 Tim. 3.16.
2. The Matter, which is Gods Will, Eph. 1.9.
3. The End, which is Gods Glory, Eph. 3.10.
4. The Efficacy, which is Gods Power, Rom. 1.16.
Touching the Scriptures, we are principally to conſider theſe 4 things:
1. Who is the Author of them, that is (as hath been ſhewed) God himſelf, Gal. 1.11, 12.
2. Who are the inſtrumental Cauſes, they are (as hath been likewiſe ſhewed) the Prophets and Apoſtles, 2 Pet. 1.21.
3. To whom they belong, even to all ſorts and degrees of men and women, Pſal. 111.2. & 119.9.
4. What is the property thereof, viz. All-ſufficiency, without any patching of mens Decrees or Inventions, to teach the true knowledge of God, 2 Pet. 1.16. 1 Cor. 1.17.
… the Scripture is the Word of God and … Doctrine of infallible Truth and certainty, may be firmly proved from theſe unanſwerable Arguments, drawn from Scriptur…it ſelf.
1. From the Cauſes thereof, wherein conſider,
1. That the firſt and principal is the Author thereof, even God himſelf, to him do the Scriptures refer themſelves, and alſo ſhew how God is their Author. Now nothing is falſly aſcribed to God, but God in time will bring the ſame to nought; and therefore if the Scripture had not been Gods Word, it would long ago have vaniſhed.
2. The cauſe Conſervant; for the Devil by wicked men and Hereticks, hath labored to take away Gods Word from mens hearts and hands; but yet it is ſtill preſerved in the Church, which argues that it is kept by a greater power then is in all men and all Angels; that is, by the power of God.
3. The cauſes Inſtrumental; they were holy men of God, Prophets and Apoſtles, who for vertue und piety exceeded other Writers far beyond all compariſon, and if they had been meer Polititians, their writings would have ſhewed it; for the Penmen of holy Scripture have herein faithfully regiſtred their own faults, which no politick perſon would have done.
2. From the Matter therof, which ſtands
1. In doctrine, which is
The Law, ſet forth in moſt excellent purity, nothing being therein againſt it or common Equity: The Law is perfect Reaſon, the Goſpel above Reaſon, yet not contrary to Reaſon.
The Goſpel, wherein is ſet down Doctrine altogether above mans Reaſon, touching Chriſts Incarnation, and mans Redemption by his death; and although theſe things be above Nature, yet we finde them true, wholeſom and good, in experience of conſcience, which alſo proveth that they are the Word of God. Men may deviſe ſtrange things above Nature, but they can never be wholeſom to the conſcience.
2. In ſtile; the phraſe is plain and familiar, and yet in any one ſpeech there is more majeſty then in all the writings of men.
3. From the End thereof; for it ſets up Gods Worſhip and mans Salvation, and yet gives nothing to Men or Angels, but all to the glory of God: but for the writings of men, they do either directly, or by inſinuation, aſcribe ſomething to the writers thereof.
4. From the Effects thereof: For
1. Though it is againſt our corrupt Nature, croſſing and condemning the ſame, yet it winneth men to the love thereof, and to obedience thereto; which could not be, unleſs it were the Truth of God, for we abhor and deteſt the words of men that be againſt our Nature.
2. It ſerves notably to comfort a man in all diſtreſſes whatſoever, even in the pangs of death, when no word of any man can do him the leaſt good, but onelyonly his word that is the Lord of our ſoul, and the God of our life.
5. From the two properties of Scripture
1. Antiquity: Among humane writings we have none of certainty in things they record, that go ſo high as the Creation; but the Scripture ſets down things done from the beginning.
2. Mutual Conſent: for though the Books of Scripture were written by divers men, in ſundry Ages and Times, yet all agree within themſelves, there is no contradiction in Scripture; but the writings of men have not this conſent, no not in the ſame Author, whom commonly we ſhall finde contradicting himſelf.
6. From the ſigns and true miracles thereof; as the parting of the Sea, the ſtaying of the Sun and Moon, and many others, yea the Incarnation of the Son of God, the Miracle of miracles.
7. From the Contraries: Contrary to the word of God is the will of the Devil, and mans corrupt Nature; the Devil hates Scripture, and mans corrupt Nature repines thereat, when it is checked and controlled thereby: Now that which is contrary to theſe two, muſt needs be holy and true, and that is the word of God.
8. From Teſtimonies, whereof there be 2 kindes;
1. Of holy Martyrs, who in all ages have ſealed the truth thereof, preferring the word of God before their own lives; whence it is truly ſaid, Sanguis Martyrum ſemen Eccleſiae: And though Hereticks have dyed for falſhood, yet there is great difference in their ends; the true Martyrs have unſpeakable joy in the Spirit in their torments, but Hereticks have no ſuch joy, but a natural ſenſleſs blockiſhneſs, whereby they undergo theſe torments.
2. Of Gods Spirit, which is the principal teſtimony; for when men begin to learn and obey the word of God, then the Spirit of God ſettles their Conſcience in the perſwaſion of the truth of Scripture, which is infallibility it ſelf.
The Teſtimony of the Holy Ghoſt touching Gods Word, is obtained and diſcerned from the Teſtimony of man, by doing theſe two things:
1. By reſigning our ſelves to become truly obedient to the Doctrine taught, John 7.17.
2. By praying unto God for his Spirit, to certifie our Conſciences, that the Doctrine revealed is the very Doctrine of God, Mat. 7.7, 8. Luke 11.13. Jam. 1.7.
The Majeſty of the Scriptures conſiſteth chiefly in theſe three excellencies:
1. In the Majeſty of the Spirit of God, which ſhineth in them.
2. In the Conſent of all the parts among themſelves.
3. In the Fulfilling all the Propheſies delivered long before, yet accompliſhed preciſely each of them in their proper place.
The Authority of the Scripture doth not (as the Papiſts affirm) depend on the Church, for theſe Reaſons:
1. The reproach of God, by making the Teſtimony of mans voyce greater then the voyce of God.
2. Our Comfort; for Faith is grounded on approved witneſs, therefore not on man.
3. The truth of God is plainly expoſed to the mocks and ſcoffs of the wicked, if we affirm that our Religion is from God onelyonly becauſe our ſelves ſay ſo.
4. Becauſe the Authority of the Church depends on the Scripture.
5. The Scripture it ſelf is in many places againſt this opinion, John 5. 1 Cor. 2. 1 John 5.
The Popiſh twofold Scripture.
1. Inward Scripture, or a conſent of Doctrine written by the Holy Ghoſt in the hearts of all Catholicks, and this (ſay they) is right Scripture. Unparalleld Blaſphemy!
2. Outward Scripture, which is written in Paper or Parchment, which hath no certain ſenſe (as they falſly affirm) but as the preſent Church determines thereof: but this is a deviliſh Doctrine, aboliſhing the true Word of God, and ſetting up the Opinions of their own hearts.
The three Heads whereby the Scriptures diſtinguiſh the true God from all falſe and feigned gods.
1. That God is a Spiritual Eſſence, Eternal, of infinite power, wiſdom and goodneſs.
2. That God did not onelyonly make all things in ſix days of nothing, but alſo that they are ſtill preſerved and governed by his wiſdom and providence, nothing coming to paſs by Chance or Fortune.
3. That God is perfectly juſt, and perfectly merciful.
The whole Scripture may be divided into the Law and the Goſpel, ſomtimes called the Old and New Covenant; both which make but one in ſubſtance, though they are two in circumſtances or adminiſtration: So that the New agreeth with the Old, in reſpect of God, in theſe particulars:
1. The ſame is the Author of both Covenants.
2. The ſame parties are joyned in both Covenants, that is, God & Man.
3. The ſame is the Mediator of both: Moſes indeed is called the Mediator of the Old Teſtament, but as a Type onelyonly of the true Mediator Chriſt: So that there is but one mean of reconcilement, one faith, one way of the ſalvation of all who have been or ſhall be ſaved even from the beginning of the world unto the end, Heb. 13.8.
4. The principal Conditions whereby we are bound unto God, and which are called the ſubſtance of the Covenant, are both before and after Chriſt all the ſame; for in both God promiſes remiſſion of ſins to believing and repentant ſinners; in both men are bound to repent and believe. Thus the Promiſe of Grace is in both the ſame, that is, Remiſſion of ſins, the giving of the Holy Ghoſt, or regeneration and life everlaſting, to be given by and for Chriſt the Mediator to thoſe onelyonly who believe; underſtand it not in particular of the circumſtances of grace, but in general of grace it ſelf, which was promiſed.
How the old & new Covenant differ in reſpect of God.
1. In the Promiſes of Corporal benefits; for in the Old they were ſpecial, certain and definite, in the New they are onelyonly general.
2. In a circumſtance of the Promiſe of Grace; for in the Old they were reconciled to God, and for the Meſſias ſake, who ſhould come or be exhibited; we in the New are ſaved for him being come and exhibited.
3. In the ſigns or ſymboles of the Promiſes; in the Old were many and divers ſigns and Sacraments; in the New few and plain, even Baptiſm and the Supper of the Lord.
4. In the old Covenant were types and figures of good things to come, and ſo all things were the more obſcure and dark; in the new is an accompliſhment and exhibiting of theſe things, and ſo all things more clear.
5. In the Old the pouring out and effuſion of the gifts of the Holy Ghoſt is more narrow and ſparing, in the New more large and plentiful.
6. The Old was but for a time, during until the coming of the Meſſias; the New is for ever.
How the old and new Covenant differ in reſpect of men.
1. In the Old the Church ſtood bound to the obedience of the whole Moſaical Law, Moral, Ceremonial, Civil or Judicial; in the New we are bound onelyonly to the Spiritual or Moral worſhip, and the uſe of the Sacraments.
2. The Old was made and tyed to one certain Nation, the people of Iſrael; but the New belongeth to all Nations, the Church is Catholick and Univerſal.
Such things as may rightly be gathered from the Scriptures, are even as if they were written therein: For in the Scriptures
1. Some things are not indeed, and yet are ſaid to be; as, that God ſitteth, that he hath eyes, ears, hands, mouth, and ſuch like.
2. Some things are indeed, and yet are not ſaid to be expreſly; ſo that though the ſame words be not there, yet the Doctrine is; as, that the holy Ghoſt is God, that he proceedeth equally from the Father & the Son, That there are two Sacraments, That Chriſt is God of himſelf, & Conſubſtantial with the Father; and yet indeed theſe are there plainly enough expreſſed, though not in the ſelf-ſame, and juſt ſo many words.
3. Some things neither are, neither are ſaid to be; as, that an Image and an Idol are things different in themſelves.
4. Some things are, and are ſaid to be; as, that there is one God, and one Mediator between God and Man.
As the Scripture is the pure word of God, ſo this word is onelyonly, properly and truly the right ſenſe and meaning of the Scripture: For except that be warily obſerved, and carefully found out, there may ſeem in ſome words to be matter
1. Of Falſhood, as when it is ſaid, That the Son knoweth not the day of Judgement, Mat. 13.32. that is, as he is Man.
2. Of Hereſie; as, that the Father is greater then the Son, Joh. 14.28. Chriſt being taken again in the ſame ſenſe.
3. Of Contradiction; as betwixt that which Chriſt ſaid (My Father is greater then I) and that which the Apoſtle ſaid, (that Chriſt Jeſus thought it no robbery to be equal with God, Phil. 2.6.) in all which ſenſes, reſpect muſt be had to Chriſt, either as he is Man, or as he is God.
Hereticks and other wicked men falſifie the word of God four ways:
1. By leaving out ſomething of moment out of the Text.
2. By adding ſomewhat of their own which may make for them.
3. By perverting it, which they do two ways:
1. By taking that literally, which is meant figuratively.
2. By taking that allegorically, which was ſpoken properly.
4. By miſapplying or turning the places which they alledge, to another thing then was intended by the Holy Ghoſt.
All ſorts of men are bound to have knowledge in the Scripture, for theſe Reaſons:
1. Becauſe God hath appointed ſuch as are Governors over others, to be Teachers of them that belong to their charge, therefore none ought to be without knowledge, Eph. 6.4. Gen. 18.19.
2. Ignorance is the cauſe of all error, becauſe the natural man perceiveth not the things that are of God.
3. The want of knowledge is the cauſe of ſundry fearful Judgements, ſpiritual & temporal, Hoſ. 4.4, 6. both inward & outward, Iſ. 1.3, 7.
The Scripture is difficult in four reſpects:
1. In regard of the matter: Many profound and deep myſteries are contained therein; as, the Trinity of perſons in the Unity of the Deity, and the Hypoſtatical Union of the two Natures of Chriſt in one perſon; yet ſo plainly opened in Scripture, as we may well believe theſe things to be ſo, though we cannot fully conceive how they ſhould be ſo.
2. In regard of the maner of writing: Many abſtruſe phraſes are therein, as divers Hebraiſms, Metaphors, Allegories, and other Tropes and Figures, which by diligent ſtudy of the Scriptures, and careful uſe of the means, may be found out.
3. In regard of the perſons who reade them: Natural men are not capable of the things of the Spirit of God, 1 Cor. 2.14. he that is Spiritual diſcerneth all things, 1 Cor. 2.15. for God giveth unto him the Spirit of revelation, Eph. 1.17.
4. In regard of the maner of ſearching them; for if men curſorily & careleſly reade the Scripture, no marvel if they underſtand little or nothing thereof.
The Reaſons why the Scripture is in ſome reſpects difficult:
1. To declare unto man his natural blindeneſs, and to ſuppreſs all ſelf-conceit; for by the Myſtery of the Word, the wiſdom of man is found to be fooliſhneſs.
2. To keep holy things from dogs; and ſo to make a difference betwixt the childe of the kingdom and the wicked.
3. To maintain the divine Ordinance of Preaching and Expounding the Scriptures.
4. To raiſe up in us an appetite after the Word, and an high eſteem of it, and to keep us from loathing it: By the perſpicuity of it we are kept from ſtarving, and by the difficulty of it from loathing it.
5. To ſtir us up diligently to ſtudy and ſearch the Scriptures, and carefully to uſe the means whereby we may finde out the hidden treaſure in it.
6. To make us to call upon him who is the Author of the Scripture, to give us the Spirit of Revelation, and not to reade or hear the Word without faithful and earneſt prayer.
For our help in the finding out of the true ſenſe of the Scripture, there are divers profitable means: As
1. Underſtanding of the Original Tongues, becauſe divers Errors and Hereſies have been drawn from Tranſlations, and every language hath ſome kindes of ſpeech proper to it ſelf.
2. Skill in the Arts, whereby proper and figurative ſpeeches and phraſes may be diſcerned and diſtinguiſhed, and the true conſtruction of words, with the juſt conſequents of arguments may be diſcern'd.
3. Knowledge of the Analogy of Faith, that is, of the fundamental points of our Chriſtian Religion, that no ſenſe be made contrary to any of them.
4. Obſervation of the ſcope of that place which is interpreted, and of the circumſtances going before and following after.
5. Comparing one place with another, as the obſcure places with the perſpicuous: Thus the meaning of many Types and Propheſies in the Old Teſtament may be underſtood, by the application of them in the New.
6. Prayer, for thereby the Spirit of Revelation is obtained, Eph. 1.17.
7. Faith and obedience in & to Gods word, ſo far as it is made known.
The four graces needful to uſe the Scriptures aright:
1. Knowledge, whereby in all things that we do, we may be able to judge what is the good will of God, what is pleaſing and acceptable to him, Rom. 12.2. Eph. 5.17. This knowledge is attained by diligent reading of the word, by meditation on what we reade, by a reverend conferring thereof, and by a careful humble attention to the preaching thereof.
2. Wiſdom, which teacheth us rightly to apply the word, and that both in the true ſenſe and meaning of that particular place which we alledge, and alſo according to the preſent matter for which it is alledged; otherwiſe we pervert the Scripture to our own deſtruction, 2 Pet. 3.16.
3. Faith, whereto the power of the Scriptures is reſtrained; for the Word is the power of God to every one that believeth, Rom. 1.16. without this all knowledge, all wiſdom is in vain.
4. Obedience; for in Religion a man knoweth no more then he practiſeth: Happy onelyonly which ſo know, as to do what they know, John 13.17. by neither careleſly neglecting that which is commanded, nor by prepoſterouſly doing that which is forbidden.
The Scripture contains matter concerning all ſorts of perſons & things which may be reduced to theſe 5 Heads:
1. Touching Religion and the right worſhip of God, they teach how to ſerve him, and what to believe of God or Man.
1. Touching God, that he is one in Eſſence, and three in perſons.
2. Touching our ſelves,
1. That by Creation we were made good, holy and righteous.
2. That by our Fall we are become wretched by reaſon of ſin, and not able of our ſelves to think one good thought, or to ſtir one foot forward toward the Kingdom of heaven.
3. That by Regeneration we are born again, and made the Sons of God by Adoption, and by faith we lay hold on Chriſt, our Wiſdom, our Sanctification, our Righteouſneſs, our Redemption.
3. Touching the Church, That it is the company of the Faithful that have been from the beginning: By them alſo are we led to know the two Sacraments, and what to believe of the general Judgement that ſhall be of the godly and ungodly.
2. Touching Kingdoms and Commonwealths, and touching the Duties of Magiſtrates and Subjects, they inform us how the one ought to rule, and the other to obey; and neither the one nor the other do their duties for conſcience, till the Word inform them.
3. Touching Families and Houſhold-affairs, in which are Husband and Wife, Parents and Children, Maſters and Servants; no duty required of them is omitted, but all contained herein.
4. Touching the private life of every particular perſon, how to behave our ſelves in the whole courſe of our life.
5. Touching the common life of all men; we learn in them how to lead our lives in every eſtate, whether we be rich or poor, whether we be high or low; we can be in no eſtate, but we ſhall finde ſufficient ſtore of heavenly precepts and examples to teach us the way wherein we ſhould walk.
The way to profit by the Scriptures.
1. We muſt have recourſe by prayer to God the Author of the Scriptures, he onelyonly is able to unlock them, and ſo to bring us into the ſecret chamber of his preſence.
2. We muſt keep ſuch order in the reading of them, as may ſtand with our Calling and ſtate of life, and take all opportunity to do it, redeeming this day what we omitted the laſt.
3. We muſt underſtand to what ends & uſes they were written; as
1. To teach, that we may learn the Truth.
2. To improve, that we may be kept from error.
3. To correct, that we may be driven from vice.
4. To inſtruct, that we may be ſetled in the way of well-doing.
5. To comfort, that in trouble we may be confirmed in patience, and hope of an happy iſſue.
4. We are to remember that the Scriptures contain matter concerning all ſorts of perſons and things.
5. We muſt have the Doctrine of the Scriptures plentifully dwelling in us, not in the mouth, but ſeated in the heart, that we may be able to riſe up being fallen, to ſtand in the truth, to continue unto the end.
The ſeveral kindes of neglecters of the Scriptures, and conſequently ſelf-enemies to their own ſouls.
1. Such as care not to reade it or hear it at all; of all Books they leaſt reſpect the Bible.
2. Such as ſeldom reade it, having fair bound Bibles, onelyonly to keep them company at Church.
3. Such as reade much, but do onelyonly reade, never ſearch the Scripture, to finde out the true ſenſe and meaning thereof.
4. Such as reade, and ſeek out the true ſenſe alſo, but onelyonly to underſtand the truth of the Hiſtory, or to maintain diſcourſe, not to be edified in faith, or to have their ſins mortified.
5. Such who in ſearching out the true ſenſe of Scripture, truſt to their own skill, wit and underſtanding, and neglect the preaching or Miniſtery of the Word.
6. Such who do all they can to be expert in Gods Word, but with a trayterous minde, to fight againſt the truth thereof, as Hereticks and ſuch like.
Three points to be obſerved in interpreting of the Scripture.
1. That the phraſe be conſidered, and the proper ſenſe of the words found out.
2. That the order and coherence of the members or parts of the Doctrine which is contained in the Text of Scripture, be declared.
3. That the Doctrine be applyed to the uſe of the Church, which it hath in confirming true opinions, or refuting errors, in knowing of God & our ſelves, in exhorting, in comforting, in directing our life.
The way how to decide doubtful places of Scripture
1. To reſpect the Analogy of Faith; that is, to receive no Expoſition which is againſt the ground of Doctrine, that is, againſt any Article of Faith, or Commandment of the Decalogue, or againſt any plain Teſtimony of Scripture.
2. To examine the Antecedent and Conſequent matter of that place which is in queſtion.
3. To reſort to ſuch places of Scripture as teach the ſame more clearly.
4. To confer like places together, where though the ſame words be not ſpoken of the ſame thing, yet the like words and form of ſpeaking are uſed of the like things.
5. When the Controverſie is thus judged, we may lawfully alſo deſcend to the conſent of the Church.
6. An ardent and daily invocating of God, that we may be guided and taught by his holy Spirit.
The two proper effects of the Scriptures are,
1. To teach Doctrine, 2 Tim. 3.16. By
1. Laying out of Truth.
2. Confuting of Errors.
2. To exhort out of it, 1 Tim. 6.2. By
1. Stirring up to God.
2. Turning back from evil.
The chief Graces which are obtained by the Scriptures.
1. Vocation; we are called by the Spirit inwardly, and by the Word outwardly, 2 Theſſ. 2.14.
2. Juſtification; which is an action of God, imputing the righteouſneſs of Chriſt to us, which is apprehended by Faith, which cometh by hearing the word, Rom. 10.
3. Sanctification; for we are ſanctified by the word of God, Joh. 15.3.
4. Knowledge; which is by the word, 1 Joh. 4.6.
5. Faith; which comes by hearing the word preached, Rom. 10.17.
6. Repentance; Peter preached the word, and converted three thouſand, Acts 2.38, 41.
7. Hope; for by patience and comfort of the Scriptures we have hope, Rom. 15.4.
8. Love; for it cometh of God by his Word and Spirit, 1 Joh. 4.7.
The conſideration of the Scriptures Author, being God, preſents us with a fourfold uſe.
1. That they want not, nor ſtand in need of the confirmation and approbation of the Church or of men.
2. That God himſelf, who is the inſpirer of them, is the beſt interpreter of them, and the ſole and ſoveraign Judge thereof, 2 Pet. 1.20. 1 Cor. 2.10, 11.
3. That the Miniſter muſt preach unto the people, not the invention of his own brain, not the conceits of his own wit, not the excellency of words, not the inticing ſpeech of mans wiſdom, but in the plain evidence of the Spirit, and of power, 1 Cor. 11.23. 1 Pet. 4.11.
4. That it belongeth as a ſpecial duty to the people of God, to receive, reade, ſtudy, reverence, obey, and keep the Doctrines delivered in them, foraſmuch as they proceed from ſuch an Author, Heb. 2.2, 3.
All our words & actions muſt be directed by this precious Word of God in the holy Scriptures; which is alſo of a fourfold uſe, much reſembling the former:
1. To teach us the perfection and All-ſufficiency of the word of God, not needing the rags of Popiſh Traditions to be patched unto it.
2. To direct and inform the Miniſters what to teach the people, the people what to believe, wherein to reſt, whereupon to build their Faith, and to ſettle their Conſcience.
3. To reprove thoſe that deſperately ruſh on in the courſe of their life, not caring what they do, never conſulting with God, or reſolving as from God or his Will.
4. To admoniſh us to be careful how we reade the Scriptures, to take profit by reading them, that ſo we may have direction in all our ways, and learn how to pleaſe God, and to abſtain from all things that do diſpleaſe him.
The manifold uſe of the Scriptures, appears by the admirable benefit of well uſing it; there being no Error in judgement but may be refuted, no Corruption in life but may be redreſſed, not any true ſound Doctrine but may be proved and maintained, not any Vertue or Duty but may be warranted, and the practical performance thereof directed hereby, 2 Tim. 3.16. yea, it is a light to the blinde, a guide to the wanderer, a comfort to the diſtreſſed, a counſellor to the doubtful, Pſ. 119. and a teacher to the unlearned, Prov. 1.4. Laſtly, our Savior Chriſt, the Prophets and Apoſtles, all by the Spirit of God have here revealed unto us more then all the wiſe men of the world did ever know; whence we have juſt reaſon to magnifie the Books of Scripture, far above all humane writings, the choyceſt whereof, compared with this holy Writ, are but waſte Paper: for theſe ſacred Books fully ſet out unto us the nature and eſtate of true felicity, when the profoundeſt Tract of humane works could never yet reach to the ſhadow thereof. Let us therefore, in reading, hearing, expounding, converſing, practiſing, in every action that concerns this ſacred Word, always account of it as the Word of the Ever-living God; and with the joynt powers and faculties both of ſoul and body maintain it, againſt all deviliſh Atheiſts, that in word or life deny it, ſeducing Hereticks that corrupt it, and all enemies that oppoſe it, or rebelliouſly riſe againſt the Scepter of it.
Lo here the ſacred Oracle of God,
The juſt man's Anchor, and the ſinners Rod;
The lame man's Crutch; the blinde man's Eye; the Tree
Of Life, or Type of Immortality;
A Well of living Waters: Drink of this,
And thou ſhalt thirſt no more, but after Bliſs;
The depth whereof the Natural man ne're ſaw.
Pray then thou mayst have wherewithal to draw
Heav'ns Library, Gods Spirit th'Author: Take heed,
Tempted Man! with what Spirit thou doſt read.