Body of Divinity, Book 1 · Chapter 9
CHAP. IX. Of the Interpretation of Scripture.
THis aThe interpretation of the Scripture is necessary in the Church of God. 1. Because it i… commanded by Christ, Iohn 5. 39. 2 Cor. 4. 1, 39. 2. It is commended to the faithful by the holy Ghost, 1 Thess. 5. 19, 20. 3. It conduceth much to the edification of the Church, 1 Cor. 14. 3. 4. It was used by Christ and his Apostles, Luk. 4. 16. and 24. 26. Mark 4. 34.Question divides it self into three parts.
First, Concerning the d…vers senses of the Scripture.
Secondly, To whom the chief Authority to expound Scripture is committed.
Thirdly, What means must be used in the Interpretation of Scripture.
1. Of the divers senses of Scripture. The Interpretation of Scripture is two-fold, One of the words, which is called Version or Translation, this hath been handled already.
2. Of things, which is called Explication, the finding out of the meaning of any place, which is more Theological, the other being rather Grammatical. And this signification of the thing they commonly call the sense, Neh. 8. 9. Interpreting Scripture is, 1. Ancient, N…h. 8. 8. 2. Honourable, Mar. 4. 34.
The Scripture hath often two senses, one of which the later Divines call Literal, Grammatical or Historical, another Mystical or Spiritual.
The sense of the Scripture is that which God the Author of the Scripture in bGlassiu… Phil. Sac. lib. 2. part. 1. Tract. 1.and by the Scriptures gives to men to know and understand. Ratio divina in medulla non in superficie. Tertul▪ de resurrectione carnis. Nec putemus in verbis Scripturarum esse Evangelium, sed in sensu, non in superficie sed in medulla, non in sermonum foliis, sed in radice rationis. Hieron. in Epist. ad Gal. 1. 11.
The right expounding of Scripture consists in two things. 1. In giving the right sense. 2. In a right application of the same, 1 Cor. 14. 3.
The Literal sense is that cLiteralis sensus est is, quem Spiritùs Sanctus autor Scriptura intendit. Chamier. Rainold. de lib. Apoc. Est ille literalis sensus qui proximè per ipsa verba sive propria, sive figurata sunt, significatur▪ vel ut Glassius, quem intendit proximè Spiritus Sanctus. Amama.which the letter it self, or the words taken in their genuine signification carry. And because the genuine signification of the words is that, in which the Author useth them, whether speaking properly or figuratively, therefore the literal sense is subdivided into plain and simple, and figurative, which ariseth from the words translated from their naturall signification into another, as where Christ saith, Ioh. 10. 16. I have other sheep which are not of this fold; whereby he understandeth other people besides the Jews.
The mysticall or spirituall dSensus secundarius, diversus à literali, similis tamen. Chamier. Not the Letter but the right sense and meaning of the Scripture is Gods word, Ioh. 19. Litera gesta docet Quid credas▪ Allegoria Moralis quid agas, Quotendas Anagogia▪sense is that in which the thing exprest in the literall sense signifieth another thing in a Mystery, for the shadowing out of which it was used by God. The waters of the Floud, with which the Ark was upheld, signified Baptism, by which the Church is saved under the New Covenant, as the Apostle teacheth, 1 Pet. 3. 21. that History Exod. 12. It is a Passeover unto the Lord, is spoken figuratively, the other words properly. The mystical sense is, the bones of Christ were no more broken then of the Paschal Lamb, which did signifie Christ.
The Papists say, The literall sense is that which is gathered immediately out of the words, the spiritual which hath another reference then to that which the words doe properly signifie. The last they subdivide into Allegorical, Tropological, Anagogical, they say that the Scripture beside the literal sense, may have these also.
The Allegorical sense is, when the words of the Scripture besides the plain historical, and literall meaning, signifie something in the New Testament, which belongs to Christ or the Church, as Gal. 4. besides the truth of the Story of the bond and free-woman, S. Paul applieth it unto the two Testaments.
Tropological when the words and deeds are referred to signifie something which belongs to manners; as Paul 1 Cor. 9. teacheth from that place, Deut. 25. Thou shalt not muzle the mouth of the Ox that treadeth out the corn; that things necessary are to be allowed to Pastors.
Anagogical, when words or deeds are referred to signifie eternal life, as Psal 94. I sware unto them they should not enter into my rest, this is literally understood of the rest in Canaan, but applied by Paul, Heb. 4. to life eternal.
Becanus eIn Manuali Controvers. cap. 1. de Script. Quaest. 3.saith, As there are three Theological Vertues, Faith, Hope and Charity, so there are three mystical sences. The Allegoricall Answers to Faith, the Analogicall to Hope, the Morall to Charity. Ierome (saith he) excelled in the Literal sense, Ambrose in the Allegorical, Augustine in the Anagogical, Gregory in the Moral.
The Papists erre three wayes in this subject.
1. In that description which they make of the literal sense.
2. In that they hold there are divers literal senses of one place.
3. In their division of the mystical sense into Allegorical, Tropological, Anagogical.
1. That is false which Bellarmine saith, Literalis sensus est quem verba immediatè prae se ferunt. What then shal the literal sense of those words be, Ps. 91. 13. Let them shew the Lion which Christ did tread on, and what shal be the literal sense of those places, Isa. 11. 6, 7, 8. & 65. ult. And what literal sense shall those words of Christ have, Mat. 5. 29. Origen fOrigenes sic Paradisum terrestrem allegorizat, ut historiae auserat veritatem, dum pro arboribus Angelos, pro fluminibus virtutes Caelestes intelligit, & tunicas pelliceas Adae & Evae, corpora humana interpretatur. Bellarm. ex Hieronymo Concedit Bellarminus ex solo literali sensu peti posse argumenta efficacia. To prove any matter of faith or manners, no sense must be taken, but the literal sense. Aquinas.(though otherwise he allegorized much) interpreted that place according to the letter, but foolishly. That therefore is rather the literal sense which ariseth from the words, whether properly or figuratively taken; as for example, this is the literal sense of those words, The seed of the woman shall break the Serpents head, viz. Christ shall overcome Satan and subdue all his force and power, although the Devil neither be a Serpent nor hath a head.
Secondly, We hold that there is but one true proper and genuine sense of Scripture, viz. The Literal or Grammatical, whether it arise from the words properly taken, or figuratively understood, or both. For that there should be divers Literal senses of one and the same place, is against the truth, the Text, gChamier. Tom. 1. de Scripturae sensu. lib. 15. cap. 3.and reason.
1. The truth, because of one and an Individual thing there is one constant truth and not various; verum & unum convertuntur.
2. The Text, because it draweth away from its one true sense.
3. And lastly reason, because this is the chiefest reason in explaining the Text, that the true literal sense of it may be found out.
The literal sense then can be but one in one place, though a man may draw sundry consequences hConfundunt Pontisicij sensum Scripturae cum applicatione sensus, & accommodatione ejus ad usus Apostolicos. 2 Tim. 3. 16. dum vel cum literali & mystico sensus alios introducunt, vel mysticum subdividunt in Allegoricum, Tropologicum, & A… gogicum, & totidem diversos sensus in Scriptura dari contendunt, confundendo heterogenea, sensum & applicationem sensus. Spanliem. Dub. Evangel. par. 3. Dub 66.à contrariis, à similibus.
3. We do not altogether reject the third, for we hold there are Allegories, Anagogies and Tropologies in the Scriptures, yet these are not many and divers senses of the Scripture; but divers collections from one sense, or divers Applications and accommodations of one sense. Besides the Tropologies and Anagogies are unfitly opposed to an Allegory, since they are certain kinds of it.
Haec nominum curiosa distincti…, ex Scholarum potius morosiuscula diligentia, quam ex ulla eorum vocabulorum necessitate, Ita que Salmero agnoscit esse quid novum, & à posterioribus patribus traditum. Chamierus Tomo de Sensu Literali & Mystico. lib. 15. cap. 1.
Gal. 4. The Apostle saith not that there is a double sense; but that it may be allegorically applied, which is Historically set down. There is then but one sense of the place; part whereof consisteth in the Story, part in the Allegory: So that the whole sense is contained in them both.
So for the second example of the Tropological: There is not a two-fold sense of that place, but one general sense, that as the mouth of the Ox was not to be muzled, so the Minister of the Gospel must be provided for. Likewise of the Anagogical kinde: It is not one sense to understand the rest of Canaan, another the Kingdom of God: But there is one whole sense, that as they for their Idolatry were deprived of the Land of promise, so we should take heed least by our disobedience we lose the hope of the Kingdom of heaven. So we conclude that those are not divers senses, but one sense diversly applied.
The literal sense is the only sense of the place, because out of that sense only mayTheologia Symbolica non est argumentativa. This is a good reasoning, the Oxes mouth must not be muzled, ergò The Minister must be maintained, because it is part of the sense. The Fathers were too much addicted to Allegories. Ierom sometimes went out of the way through a liking of Allegories, as a great reader and follower of Origen, who handled the Scriptures too licentiously. Rainolds against Hart. Sess. 4. an argument strongly be framed: wherefore seeing Allegories and Tropes do not conclude, they are not the senses of the place; and Allegories devised beside the sense prove not, though they may illustrate. It is manifest that is always the sense of the holy Ghost, which is drawn from the very words. But we are not so certain concerning any mystical sense, unlesse when the holy Ghost himself teacheth us; as for example, it is written Hos. 11. 1. Out of Egypt have I called my Sonne; and Exod. 12. 46. Ye shall not break a bone of him. It is evident that the first place is understood of the people of Israel, the later of the Paschal Lamb. Who durst have applied those things to Christ, unlesse the holy Ghost had first done it, and declared his minde and meaning to us? viz. That Son in the first place doth not only signifie the people of Israel, but Christ also, and by bone in the later place, not only the bone of that Lamb, but of Christ also is understood.
Secondly, To whom the chief Authority to expound Scripture is committed.
It was decreed in the Councel of Trent, That Scripture should be expounded, as the Church expoundeth it, and according to the common and unanimous consent of the Fathers. If the Fathers agree not, the matter is referred to a generall Councel: If there it be not determined, we must have recourse to the Pope and his Cardinals.
We say also that the Church is the Interpreter of Scripture, and that this gift of interpreting resides only in the Church, but we deny that it belongs to certain men, or is tied to a certain place or succession of men.
The Ministry of judgement iIudicium est triplex. 1. Directionis quale habet Minister. 2. Iurisdictionis quale habet Ecclesia. 3. Discretionis quale habet privatus, ut Act. 17. 10. Dr Prid. There is Iudex Supremus, and Iudex Ministerialis visibilis but not Supremus, and Iudicium practicae discretionis, which is left to every one. B. Downam.the Lord hath given to his Church, 1 Cor. 2▪ 15. and 10. 15. 1 Ioh. 4. 1. Act. 15. 16. 2 Cor. 14. 29, 31, 32. but the Soveraignty of judgement he hath reserved to himself.
The holy Scripture knows not, the ancient Fathers acknowledge not, as long as we have the Scripture there needs not any such standing Judge in the Church. These three things Mr Down proves in his not consent of Fathers, but Scripture the ground of faith. p. 261. to 266.
The holy Ghost is the Judge, and the Scripture is the sentence or definitive Decree.
We acknowledge no publick Judge except the Scripture, and the holy Ghost teaching us in the Scripture. He that made the Law should interpret the same, 1 Cor. 1. 12. 1 Ioh. 2. 27.
Arguments brought by the Papists for their opinion.
Object. 1. They object that place, Exod. 18. 13, 26.Primo non sequitur à lege ad Evangellum. Secundò non sequitur à Mose ad Episcopum Romanum, qui hic non eundem locum tenet inter Christianos, quem Moses inter Iudaeos. Chamier.
Answ. Moses was a Prophet indued with singular wisdom, adorned by God with extraordinary gifts, sent immediately by him, and commended by Divine Testimonies to the people, the Pope is not so. He had chiefest Authority from God over all the Israelites; but the Pope hath not so over all Christians. Moses his Authority was extraordinary, no man succeeded in his place; Ioshua was a Captain only, or Judge in Civil things. Aaron only a Priest to administer in things sacred, but Moses exercised both functions.
Object. 2. They urge that place, Deut. 17. 9.
Answ. Here the Civil Magistrate and the Judge are joyned together, as vers. 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiastical matters, the Emperor ought to be as well in Civil.
2. The Pope doth not hold the same place among Christians, that the high-Priest did among the Jews. For he was the chiefest, having all the rest of the Priests subject to him; but the Pope is one amongst all, having collegues, many Bishops as at first, or a few Patriarchs as after.
Object. 3. Eccl. 12. 11. If the chief Pastor in the Old Testament had such authority, much more the chief Priest in the New.
Answ. This one Pastor kHieronymus in locum ait: Etsi plures verbum Dei do… ant, unus tamen est illius Doctrinae Author, nempe Deus; ubi Manichaeos refellit, qui unum statuerunt Authorem Veter… Testamenti, alterum verò Novi. Alii Spiritum volunt esse hunc unum Pastorem, ut Vatablus. Alii Christum, ut Mercerus; Papam nulli, praeterquam insulsi Papistae, Whitakerus. Interpretes omnes de Deo exposuerunt, cum veteres tum recentes, etiam Papistae. Chamierus. Vide Geier. Comm. in Coh. in loc.signifieth neither the High-Priest in the old Law, nor the Pope in the new; but Jesus Christ the high Shepherd for our souls.
Object. Matth. 6. 19. Christ saith to Peter, To thee will I give the Keyes of the Kingdome of Heaven; Therefore the Pope hath Authority to expound Scripture.
Answ. First, By the Keyes here is meant Commission to preach the Gospel; not Authority of interpreting the Scriptures. When the Gospel is preached, the Kingdome of Heaven is opened to the Beleevers, and shut to the unbeleevers.
Secondly, That Authority of the Keys was not committed to Peter only, but to the other Apostles also, Mat. 28. 18, 19.
There is a two-fold Judgement, 1. Of Discretion, 1 Cor. 10. 15. 2. Of Authority, as the Parliament judgeth capital crimes. If the Papists understand the word Iudge to signifie Discerning (as when we judge of meats by the taste) every faithful person ought to pray unto God for grace to judge, to discern, and to know the true sense of the Scripture. But if by judging they understand to pronounce Decrees, definitive and infallible Judgements, touching the sense of the Scriptures, thereby to binde other mens consciences; there is no man in the world that hath that power. See Moulins Buckler of Faith. We have a more compendious way, to come to the understanding of the Scripture. It were too long when we doubt of any place, to stay till we have the general consent of the Pastors of the Church, or to expect a general Councel, or to go up to Rome. But the word of God is amongst us; the Scriptures themselves, and the Spirit of God opening our hearts, do teach us how to understand them. And yet we say not (as the Papists fals…y charge us) that we allow every private mans Interpretation of Scripture, refusing the judgement of the Pastors of the Church. lCap. significasti de Elecl. Review of the Councel of Trent, l. c. 8. p. 45.Panoruitan saith, mDeum atque homines testamur, cum plurima nobis in Papismo displiceant, tum hoc omnino intolerandum videri, quod Scriptur as quili…et apud eas doctorculus, it a sibi in manum traditas arbitretur ut eas sursum deorsum versare queat, quid libet inde confecturus suo arbitrio; suo, inquam arbitrio, suo marte, quidlibet excogitans & commentans. Ita enim evenit, ut qui maxim▪ praese ferant detestari privatum spiritum, ii huic ipsi indulgeant omnium maxime. Enimverò quis docuit prophetiam illam … Psalmo 72. Adorabunt cum omnes reges terrae, omnes gentes servient ei, impletam esse in Leone decimo. Chamier. …. 1. de Scripturae interpretatione; l. 16. c. 1. Vide Cameron. ad 2 Pet. 1. 20. Mat. 23. 8, 9, 10.The opinion of one godly man ought to be preferred before the Popes, if it be grounded upon be… ter authority of the Old and New Testament, 2 Pet. 1. 20. No prophecy of the Scripture is of any private Interpretation. Stapleton saith, Iuterpretation is private, either Ratione personae, when the man is prviate, or Ratione medii, when it is not taken out of the Context and Circumstances, or Ratione finis, when it is for a false end. Now private Interpretation in regard of the person, if it be publick in regard of the means, is not forbidden; for it is lawful for one man with Scripture Toti resistere mundo, saith the Glosse of the Canon-Law; the meaning of this place is, That the Prophets were no Interpreters or Messengers of their own mindes, but Gods. The Catholicks hold (saith Chamier, meaning still by that Title the Protestants) that the Scripture is to be interpreted by private labour and industry, viz. of Augustine, Ierom, Chrysostom, but not in a private sense, that is in a sense arising from the brain of the Interpreter.
It is true (saith Cartwright against the Rhemists) that the Scriptures cannot be expounded of every private spirit, nor (which is more) of any private spirit, nor yet of all private spirits together, but only of those which are inspired of God, viz. the Prophets and Apostles, which are here opposed unto private Interpretation. And therefore it is evident, That the Exposition of the Scripture, ought not to be fetched from Ecclesiastical either Fathers or Councels, which speak not by Inspiration, but from the Scriptures themselves; what he meaneth, he declareth in the next verse, where he sheweth the reason of his saying; namely, that it must be interpreted, as it was written, and by as high Authority. Seeing therefore it was first spoken by holy men, which spake as they were led by the holy Spirit, and were inspired of God, it followeth, that it must be interpreted by the same Authority. The Interpretation therefore that is brought out of the Apostles and Prophets, is not private, although it be avowed by one man only. On the other side that Interpretation which is not brought from thence, although it have the allowance of whole general Councels, is but private.
This is a principal meaning of our Saviour Christ, when he willeth that we should call no man Father or Master in the earth, that is, in matter of Doctrine, we shouldMatth. 17. 5. depend upon the Authority of no man, nor of all men in the earth, but only upon Christ, and upon God.
Our reasons by which we prove, that the chiefest Judgment and Authority of interpreting Scriptures is to be given not to the Church, but to the Scriptures themselves and the holy Ghost.Soli Scripturae vel Spiritui in Scriptura loquenti competum requisita summi Iudicis, quae tria sunt; 1. Ut certo sciamus, veram esse sententiam, quam pronunciat. 2. Ut ab illo ad alium judicem non liceat provecare. 3. Ut nullo partium studio ducatur. Wendelinus in Prolegom. Christ. Thcol. cap▪ 3.
1. That which only hath power to beget faith, that only hath the chiefest Authority of interpreting Scripture, and of determining all Controversies concerning Faith and Religion; but the Scriptures onelyonly and the Holy Ghost have this force, Rom. 10. 17. The Holy Ghost onelyonly can infuse saving Faith into our hearts, which is called by the Schoolmen Infusa Fides. The Faith which we have from the Church is acquired, and sufficeth not to a certain perswasion.
2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written; nCathedram in Coelo habet qui corda docet. Aug. Luk. 10. 21, 22. Jer. 31. 33, 34. Convenit inter nos & adversarios, Scriptur as intelligi debere eo Spiritu quo factae sunt, id est, Spiritu Sancto. Bellarm. lib. 3. de verbo Dei, cap. 3, 11.that Spirit is found no where but in the Scripture; whosoever have promises from God to understand the Scripture may interprett it, but so have all the faithfull.
3. Christ himself makes the Scripture a Judge, Iohn 12. 48. and still appealed to it.
4. Although the Fathers were men indued of God with excellent gifts, and brought no small light to understanding of the Scriptures: yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not, yea against the which perhaps they consent.
Hath any man living read all the Fathers? Nay, have all the men living read them? Nay, Can they shew them? Can they get them? I had almost said, Can they name *Dr Rainolds against Hart. The number of Ancient Fathers (whose Works are yet extant) who lived within six and seven hundred years after Christ are recorded to have been about two hundred. Bishop Morton of the Masse, lib. 7. cap. 6.them?
In the Exposition of those words, Tu es Petrus, & super hanc petram, almostNos in hoc Romanenses absque iniquitate summa culpare non possunt, qui quà non libertate, sed temeritate Patrum authoritatem rejiciant, quoties ea ipsis contrariatur, non jam dicam cùm id antea à viris Doctissimis, nominatiw à Cl. Riveto in Tractatu de auctoritate Patrum, & viro Doctissimo Jacobo Laurentio in Conscientià Iesuitica cauteriata praestitum abundè sit. Vedelii. Rationale Theologicum l. 3. c. 6. every one of the Fathers, at least the most part of them, and the best expound it of Peters faith; yet the Papists understand it, non de fide sed de persona Petri. Here they disagree themselves from the Fathers.
Iohn 10. 16. by the title of one Shepheard, Augustine, Chrysostome, Ierome, Cyril, Theodoret, Theophylact, Euthimius, Rupertus, Cyprian, and other Fathers agree, that Christ is theredesigned; but Stapleton saith the Pope is there meant.
In the Division of the Law, they go clean contrary to the greatest part of theThe Fathers wrote some things foreign to consute the adversaries with whom they had to deal, and in these they erre sometimes; somethings foreign to praise the Saints of God, and stir up others to their vertue, wherein they overlash. Rainolds against Hart. Fathers: for they divide the Commandments as we do, but the Papists make the two first one, and the tenth two. 2. They have no father to countenance them in this, but Augnstine. Revet. de Authoritate Patrum, c. 5, 6, 7.
There were no writings of the Fathers for a time, many of them wrote 400 years after Christ, but some 500 and 600 years after Christ; what rule had they before that time of interpreting Scriptures.
The Fathers were given too much to allegorizing, Cajetane therefore in the Preface of his Commentaries upon the Books of Moses, saith; That the exposition of the Scripture is not tied by God to the sense of the Fathers; therefore he admonisheth his Readers not to take it ill, if he sometime dissent from the stream of the Fathers.
4. The Doctrine of the Church must be examined by the Scriptures, Acts 17. 11. If Pauls doctrine, much more may the decrees of the Pope, Church, Councels be examined by the Scriptures.
5. The interpretation of the Scripture is a gift freely given by God, for the edification of the Church, Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kinde of men, but common to the faithful.
6. The faithful are commanded diligently to try and examine every doctrine, 1 Thess. 5. 21. 1 Iohn 4. 1. which cannot be altogether done without interpretation.Of the means to finde out the true sense of the Scripture. Oratloni lectio, lectioni succedat oratio. foreign.
What means must be used in the interpretation of Scripture.
The end of the Scripture (we heard) was to direct the Church to all saving truth.
The means to be used for the attaining of that end, by the Minister, is diligent study and humble Prayer; by the People, attentive reading, hearing, prayer and meditating.
First, the Teachers must pray earnestly to God for his spirit to inlighen them, Mat. 7. 7, 8, 9. Rom. 15. The Scriptures are understood by that spirit that dictated them.
Secondly, The Pastors and Teachers of the Church must diligently and painfully study the Scriptures, giving themselves to read, compare place with place, aThere must be a comparing of obscure places with such as are more evident, Gen. 11. 35. with Gal. 3. 16. of like with like, Exod. 12. and 1 Cor. 11. 24. unlike with unlike, Iohn 6. 53. with Deut. 5. 23.Iohn 5. 39. Search the Scriptures, it is a metaphor taken from such as search for Gold and Silver Oar in the earth, who will search and sift, and break every clod to finde out the gold. Solomon useth the same metaphor, Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy, 1 Tim. 4. 13. This diligence of often exprest in Scripture in the Old Testament, by the phrase of meditating in the word, Iosh. 1. 8. Psal. 1. 2.
Thirdly, they must labour for a competent knowledge in the original tongues the Hebrew and bContra ignota signa magnum est remedium linguarum cognitio, & Latina quidem linguae homines duabus alliis ad scripturarum cognitionom opus habent Hebraica & Graeca August. 2 Tim. 2. 15. Tit. 1 9.Greek, in which the Scripture was written, that so they may consult with the Hebrew Text in the Old, and the Greek in the New Testament; and see with their own, not anothers eyes; as Gen. 3. 15. The Papists read it corruptly, She shall break, here the original soon determines the controversie, wherein the pronoun Hu, can signifie nothing but He, or It, both which are all one in effect in this place.
Fourthly, They should likewise be expert in all the liberal Arts, especially in Grammer, Logick, Rhetorick, general Philosophy and History. All the Treasures cDr. Featley in a Sermon on Psal. 2. 10. Logick teacheth the Preacher to Analize and divide his Text. It teacheth to collect true and proper Doctrines from it, assisteth him in confuting of Heresies, and in resolving all questions.of wisdom and knowledge are hid in the Scriptures; the Treasures of natural Phylosophy in Genesis, of Moral Phylosophy in Exodus, Deuteronomy and Ecclesiastes; of the Politicks in the Judicials of Moses, and the Proverbs of Solomon; of Poetry in the Psalms; of History in the Books of Chronicles, Iudges and Kings; the Mathematicks in the dimensions of the Ark, of the Temple; of the Metaphysicks, in the Books of the Prophets and Apocalyps.
Fifthly, They must consider:
1. The several words. 2. The phrases.
In the several words they must consider:
1. Whether the word be taken properly or tropically, and that they may the better understand the words, an inspection,
1. Of Lexicons dLexicon Chaldaicum, talmudicum, & rabbinicum, opus immensi laboris atque fructus, & incomparabili multorum annorum industria patris atque filii Johan. Buxtorfii claboratum. Bootius.is needful, some of which observed the order of the Alphabet, but so as they distinguished between the roots, and the Derivatives, as Pagnine hath done for the Hebrew, and Stephanus for the Greek. The best Lexicons for understanding the Hebrew Text, are Buxtorf, Avenarius, Forster, Schindler, Mercer on Pagnine, and Marinus Brixianus his Arca Noae; for the Greek, are Stephanus, Budeus, Scapula; my own two Critica (I hope) may be useful for understanding both Testaments.
2. Of Concordances, eConcordantiae Bibliorum hebraicae, editae à Joh. Buxtorfio juniore, magni patris majore filio. Arnoldus Bootius. Henrici. Stephani maximae & absolutissimae Concordantiae.some much extoll Buxtorf for the Hebrew, Kirchers is a very useful one both for the Hebrew and the Septuagint, Stephanus for the Greek is the best. Cottons Concordance (as it is now inlarged by Newman) is esteemed the best for the English.
See Dr. Featlies and Dr. Gouges Prefaces to it commending it and shewing the use of Concordances in general.
They must,
1. Consider the Text exactly in it self, the Grammer of it must be sifted, the nature of every word by it self and the alteration it admits in diversity of construction. 2. The Rhetorick, whether any word leaving the proper signification receiveth a borrowed. 3. Above all the Logick, as to know what he proveth, and by what.
2. Compare paralel places, and obscure with plainer. To interpret that place, This is my body, fThis Bread is my body, 1. the communion of my body. The Prophets explain the books of Moses, and the New Testament interprets the Old.make use of that other, The Bread which we break, is the communion of the body of Christ, because both places are not onelyonly concerning the Eucharist, but also one and the same kinde. Illyricus calls the conference of places, Ingens remedium & saelicissimam expositionem sanctae scripturae. Paul is much in this, compare Heb. 3. 7, 11, 15, 17. with Chap. 4. 4, 5,—9. ye shall see he makes out the sense of Psal 95. 7. by comparing it with other Scriptures.
3. Make use of Paraphrases and Versions, among which the Chaldee and the Septuagint for the Old Testament, the Syriack and the Arabick for the New excel.
4. For the knowledge of the phrase, they must proceed the same way; and to understand the better both the words and phrases, they must diligently consider of the scope and circumstances of the place, as the coherence of that which went before, with that which follows after, and of the matter whereof it doth intreat.
5. All Expositions ought to agree with the Analogie of faith, gAnalogia fidei nihil aliud est▪ quam constans & perpetua sententia Sc…ipturae, in apertis & minimè obscuris Scripturae locis: quales sunt articuli fidet in symbolo, quaeque continentur in oratione Dominica, in Decalogo. Whitakerus. Rainoldus de lib. Apoc. Plura Rabbinis debemus, nos praesertim qui accuratum istud interpretandi genus sectamur, quam quisquam existimet. Drus. observ. Sac. l. 15. c. 6.Rom. 12. 6. Analogy is either of faith, comprehended in the Doctrine of the Creed, L P. Command. Sac. and gathered out of evident places of Scripture, or of the Text, by the coherence of Antecedentia & Consequentia, by the propriety of the phrase.
6. The Jewish Expositors, the ancient Fathers, and other Interpreters, ancient and modern, Popish and Protestant, are useful for the right understanding of the Scripture, if they be read with judgement.
Not many, but a few, and those the best Commentaries, are to be consulted with: of the Hebrew Interpreters and Rabbins? two were most learned, R. David Kimki, and Rabbi Aben Ezra, saith Dr. Rainolds.
The pure Masters of the Hebrews (saith Mayerus in Philologia Sacra) are specially Maymonides, Rabbi David Kimchi, wise Aben Ezra, Rabbi Solomon Iarchi, although the last two much favor Talmudical dreams.
The Cabalists and many of the Rabbines are very fabulous, and men in a burning fever cannot dream of things more ridiculous, then some of the Rabbines have seriously written and taught, saithhCensura in exercit. …. 4. Morini c. 80. Doctissimus Hebraeorum Grammaticus idem que interpres Kimchius. Fuller Misc…l. l. 5. c. 8. vide l. 2. c. 3. & l. 3. c. 12 & l. 4 c. 18. David Kimchius è cujus Grammatica & Lexico sive radicum libr…, tanquam ex equo Trojaxo prodiit, quicquid Grammaticorum & Lexicorum Hebraicorum ubique videmus. Morinu… l. 1. exercit. 6. c. 4. Ebraeorum Interpretum Coryphaeus Kimchi, Amama Antib. Bibl. R. David Kimchi, sive Kamius, scriptor tersus & styli Biblici aemulus, scriptor …or…atior et à Thalmndicis fab▪ li… alienior. Amamae consilium de studio Ebraico feliciter in …ituendo. Ingeniosissimus ille Hebraeorum doctorum David Kimchi Hispanus, dictionario suo Hebraico nunquam satis laudato, quod inscripsit Sepher has…hurschim, Librum radicum. Waserus de num. Heb l. 1. c. 1. Aben Ezra meritò audit Philol. Sac sapientissimus Ebraeorum, Mayer…s in R Aben Ezra Hispanus, Chacâm, sapiens seu doctus cognominatur Waserus d… num. Heb. l. 1. c. 1. vide Bux…o…sium Abber…iat. de Hebr. p. 34 Rabbi Solomon Iarchi, Campensis Gallus, tantae est apud Hebraeos authoritatis, ut cog…omentum retulcrit Raschi, quasi capitis tribuam Israel, ac universa Biblia Hebraica doctissimis quidem, sed argutis ad moaum Commentariis illustravit. Was. ubi supra One of special credit among the Jews, and therefore usually stiled with an Epithe…e, Aben Ezra the wise man, Nettles Answer to the Jewish part of the History of Tythes. Sect 5. Aben Ezra, utait Sixt Senens. sapiens cognomento dictus est ab Hebraeis, commentariis versati sunt, is est qui i… Grammaticus, Philosophus, …strologus, & Theologus magnus …erte ut sciunt, qui in Hebraeis sacris scripturis ex intima lingua cognitione, quod atti…t ad verba, omnium Rabbinorum scientissime est versatus, Rainold. de lib Apoc. praelect 116. Muis against Morinus. Vide Spanh…m. Dub. Evangel. parte tertia. Dub. 21. & Dub. 129 Glass. Philol. Sac. l. 2. partem primam. Tract. 1. Thalmud liber fabulosissimus. Chamier.
Abarbanel hath done well on the greatest part of the Old Testament. Scriptor fam…sissimus, saith Buxtorf of him in D…alogo. Iudaeorum doctissimus L'Empereur on Dan. Authorest perquàm solidi ingenii & Doctrinae, Muis, Assert. 3. veritat. Heb. Yet he was unknown (it seems) to Mercer, for he doth not mention him. The most curious that ever handled the Tongue, though not the soundest, saith Broughton.
The Jews say of Rabbi Moses Ben-Maymon, that From Moses to Moses thereA Mose (Propheta) ad Mosen, (hunc … Aegyptium) non surrexit sicut Moses, qui seilicet doctrina & cruditiòne Mosi legislatori esset aequiparandus. Dilherus Elect. l. 1. c. 5. Ebraeorum communi judicio, doctissimus Rabbi Moses Aegyptius, saith Rivet of him Exam. Animad. Hugon. Grot. Is anno is ab hinc amplius quadringentis scripsit, Fullerus. In Aegypto educatus & studiis consecratus, unde vocatur Moses Aegyptus Buxtors. de Abbreviat. Hebraic. Rabbi Ben Maimon (commonly called Rambam) the most judicius Rabbin that ever was known to the Christian world. Dr. Casaubones Treatise of use and custom. R. Mose Ben Nachman, …uem Ramban per Nu… in fine, qui & Moses Gerundensis, cum alius. R. Mose Ben Maimon, qui Rambam, per Mem in fine vocatur, sit; qui R. Moses Aegyptius dicitur; uter que vir insignis, Mercer in Gen. Ralbag, that is, Rabbi, Levi Ben Gerson, he wro…e Commentaries upon all the Bible, on Radak, that is, Rabbi David Kimchi Rashi, that is, Rabbi Solomon, Iarchi, he hath commented upon all the Bible, and almost all the Talmud. Solent Judaei ad hunc usque diem, cum notantur initialibus literis quaedam vocabula, ex illis vocem unam conficere, ut quia primariae literae Rabbi Solomon Iarchy sunt foreign, solent appellare Rashi, & Rabbi Moses Ben Maimon, quoniam quatour hae voces incipi…nt, a foreign Iudaei eum appellant Rambam, Rainold. de lib. 4. Apoc. praelect. 150. Quid suerint Urim & …umnum, ne Rabbinorum quidem Principes jamdiu s…ire po…uerunt. Chamierus. arose not such a Moses. He was the first of the Rabbines that ceased to dote. Maimonides antiquus & celeberrimus inter Iudaeos Scriptor. Capellus de Literis Ebr. Mr. Gregory stiles him the very learned Maimon.
The Church of God is much beholding to the Hebrew Rabbines, *being great helps unto us for understanding holy Scripture in many places, as well of the New Testament as the Old. Vide Capel. Critic. Defens. p. 59. There are divers places both in the Old and New Testament, which cannot be well understood, unless we borrow Candle-light from the Hebrew Doctors, as Exod 6. 3. Ruth. 4. 7. Isa. 1, 29. & 12. 13. Ier. 16. 7. Ezek. 8. 14. and 9. 4. Matth. 5. 22. and 21. 9. and 23. 7, 8. and 26. 23. Mark 7. 11. Rom. 5. 7. Iohn 7. 37. and 3. 20. 1 Tim. 3. 8. Rev. 4. Cálverts Annotat. on the demonstrat. of the true Messias.
2. The Fathers, Doctores scil. probati antiquae ecclesiae qui scriptis Fidem suis illustrarunt, as Vo…tus speaks, not one of them but hath his error, because God would have them known to be but men. Of the right use of the fathers. see Daille's excellent ….
They are called Fathers in respect of their age, they preceding our times many hundreds of years, and in respect of their Doctrine, which they diligently inculcated to those that then lived and endeavoured to propagate; many of their worthy labours being transmitted to posterity. Rivet. de Patrum Authoritate cap. 1.
There was an eminency of Office and Dignity in them, because they were Pastors and Teachers in the Church; Of Time, because they were neerer to the Apostles; Of Science, because they were more learned then many of those that succeeded; and of Conscience, because they were of an unblameable life, lesse subject to ambition, covetousnesse, envy, and other evil affections, with which the succeeding generations were too much tainted.
Those Fathers aNeque enim n… g…nt ad ad…rsarii …psi qui natribus aliquando videntur nimium tribuere, quo magis Apostolorum vicini fuerunt, co etiam majoris esse authoritatis. Quo plus enim homines ab Apostolorum temporibus recesserunt, eo plus sumpserunt audaciae. Apud omnes autem orthodexos in confesso est; signum publicè erexisse intichristum post sexcentos à nato Christo annos, regnante Phoco, à quo, Pontifici Romano Tyrannica in omnes Episcopos potestas est confirmata, &c. Iure igitur …oannes Juellus Anglus, Episcopus Sarisburiensis, qui ad patrum authoritatem Pontificios provocavit▪ edito scripto, in praecipuis horum temporum controversiis …nodandis, non egressus est sexcentorum à nato Christo annorum limites, quibus negavit probari posse authoritate antiqui alicujus patris receptos fuisse viginti septem articulos, in quibus ho… tempore Pontifici… rei Christianae summam constituent. Rivet. de patrum authoritate, c. 1.of the first six hundred years we reverence more, and rather admit then those of the thousand years following, because they were freer from error, as living neerer the Apostles, and before the first discovery of Antichrist, which was about the six hundred and seven, when Boniface the third purchased of that bloudy Tyrant Phocas the title of Universal Bishop, and with it the Supremacy over all Churches.
Erasmus (accuratissimus Patrum vetustiorum censor,) was much exercised in the writings of the Fathers, and hath bestowed great pains in restoring and illustrating Ierom, *Neque vereber illud vel …ure…uran lo confirmare, minoris ipsi Hierony…no const…isse suas scripsisse lucubrationes quam nobis restituisse & illustrasse. E…as…. lib 2 Epist. 1. Leoni decimo. The Fathers had their Naevi, their errors, as Daille du vrai usage des Peres, & Rivet. de authoritate patrum. & Laurentius in Rever. Eccl. Rom. erga Pat. Subdola shew. Summi …rant homines, sed tamen homines erant. …ook in his Censura quorundam Scriptorum veterum; and Rivet. in his Criticus Sacer, shew which of their works were spurious and supposititious.Augustine, and others of them.
For the Fathers, Ierom among the Latines, and Origen among the Greeks wereSee Burrh. on Hos. 3. 4. learned in the Hebrew, saith Chamier.
Ierom bVix ullum habet & ipsa docta Graecia, quem cum hoc viro queat …mponere. Q… tam in illo Romanae facundiae? Quanta linguarum peritia? Quanta om…is antiquitatis, omnium historiarum not…a, quàm sida memoria, quàm foelix rerum omnium mixtura, quàm abs…luta mysticarum literarum cognitio? super omnia quis ardor ille, quam admir…i…is Divini pectoris afflatus? ut unus, & plurimum delectet eloquentia, & doceat eruditione, & rapiat sanctimonia, Erasm. Epist. l. 2. Leoni decimo Pontifici. In cognitione sacrarum literarum adeo praefero Hieronymum Augustino, ut vehementer impudens arbitrer, alterum cum altero conferre. E…sm. Eckio, l. 2. Epist. Vide plura ibid. Dexterrimus ille literarum sacrarum interpres. Glassius. Hieronymus solus inter Patres fuit doctus Hebraeas literas, quas quia reliqui ignorabant, saepè in V. Testamento explicando lapsi sunt. Tarnov. exercit. …ib.w…s the chiefest among them, for skill in the Hebrew, Chaldee, Greek, Latine Tongue, and the most diligent searcher of the Jewish affairs, he spared no labour, cost nor time, that he might attain to skill in that Tongue. He made use of the Jews for that purpose, and the skilfullest amongst them, whose labour he purchased with a great deal of money, this he often witnesseth of himself; five times, saith Morinus, he made use of them.
That one labour of his deserveth eternal praise, that he translated the Scripture out of the Hebrew into Latine.
That was a most laborious work*Opus laboriosum & divinum, maximo ecclesiae damno amassum, eujus operis jacturam deplorare possumus, compensare nunquam possumus. Whitak. Vid. Whitak. de author. Script. l. 2. c. 1. of Origens in gathering together divers Editions of Scripture. 1. The Greek of Aquila, Symmachus, the Septuagint and Theodosion into one Volume distinguisht by four Columns, called Tetrapla, to which he after added two more, one in Hebrew, the other in Greek Characters, and called it his Hexapla; at last he joyned two other Editions, and then called it Octapla; by them one might have compared the several Greek Editions together, and with the Hebrew Text. Vide Erasm. Epist. l. 28. p. 1155. It is manifest (saith Buxtorf) that the most and best of his writings are lost.
It was said of him, Ubi benè nemo melius, Ubi malè nemo pejus.
Quod attinet ad Origenem, meacertè nihil interest quid ille senserit: quem scio Theologum fuisse a…daciorem, quam saniorem. Chamierus Tomo 2. de S. Trinitate. cap. 8.
Salmasius, Whitaker, Sixtus Senensis, and others say, Origen bInter antiquos ecclesiasticos auctores Graci generis non tantum primus, sed ferè solus Hebraicè fuit doctissimus. Salmasius de modo usurarum. Autor non purus, ut vix unquam nominari possit in rebus fidei absque praefatione. Chamierus.was skilfull in the Hebrew. He wrote so many Books, that Ierom saith, Quis nostrum tanta potest legere, quanta ille conscripsit?
Vir tantae fuit eruditionis & ingenii, ut ei parem doctissima Graecia faelicissimorum ingeniorum parens, nunquam habuerit. Sixtus Senensis Bibliothecae sanctae, l. 4.
He saith much more there in his commendation. Tantum in Scripturas divinas habuerit studium, ut etiam Hebraeam linguam contra aetatis gentisque suae naturam edisceret. Hieronymus de viris illustribus. He lived a little after the year two hundred.
Augustine cMagnus Augustinus ingenio, cruditione, san…itate, zelo, &c. Quo res tantam illi meritò authorita…em conciliarunt, ut nemo sit antiquorum qui in scholis nostris aut Pont…si…iis pluris aestimetur aut aestimari debeat. Rainoldus de libris Apocr. Tom. 1. praelect. 29. Augustinus habitus Theologorum veterum acutissimus, neque immerito. Id. Quid habet orbis Christianus Aurelio Augustino vel magis Aureum vel Augustius? Ut ipsa vocabula nequaquam …ortuit…, sed numinis providentia videantur indita viro. Erasm. Ep. l. 2. Leoni decimo Po…tisici. Vide plura ibid. Joannes Chrysostomus, mellitissimus ille concionator Christique praeco indefatigabilis, cui jure optimo ob sapientissimam cloquentiam & eloquentissimam sapientiam, oris aurei cognomen tri…utum est. Era…m. Epist. l. 28. pag. 1332. Vide etiam pag. 1333, &c. Graecorum disertissimus Chrysostomus. Fullerus.for the Latine Church, and golden mouth'd Chrysostom for the Greek Church, were most famous. He is abridged by Theophylact. A Father so ancient, so learned, so godly, so skilfull in the Scriptures, saith Rainolds of Chrysostome. Augustine for disputations, Ierom for the tongues, Gregory for Morals.
Augustine,
Vir supra omnes, qui ante eum & post eum huc usque fuerunt mortales, admirabili ingenii acumine praeditus, omnibus liberalibus disciplinis instructus, Divinis Scripturis longè omnium eruditissimus, & in earum explanatione ultrà, quam dici queat, incomparabili subtilitate sublimis, omnes Latinae Ecclesiae scriptores scribendi labore, & l…cubrationum multitudine superavit. Sixtus Senensis Bibl. Sanct. l. 4.
Subtilissimus Patrum Augustinus. D. Prideaux lectione 4.
Gregory Nazianzen the learnedest of all the Greek Fathers, and firnamed theTulit eadem f…rme aetas aliquot summa …acundia parique Doctrina ac pietate vi…os Athanasium Alexandrinum Episcopum, Gregorium Nazianzenum Basilii Pyladem, ac studiorum sodalem, Joannem Chrysostomum & ipsum Basilio familiarem, ac fratrem Gregorium Nyssenum Episcopum. Horum suis quisque dotibus summus erat: A…hanasius ad docendum accommodatissimus. Nazianzenus floridum & argutum orationis genus amplexus videtur. Chrysostomus lic…t pul…re suo cognom…ni respondens, alicubi verbis redundat, & in digressionibus videtur immodicus. Nysseno placuit pia simp…icitas. Erasm. Epist. l▪ 28. p. 1157. Vide plura ib. de Basilio. Divine. D. Featleys Transubstantiation exploded. He lived about the year 375.
Chrysostomus habet nescio quid submolestae foreign Gregorius Nazianzenus nonnihil affectatae argutiae in verbis, in Basilio nihil est quod off…ndi…. Erasm. Epist. l. 24. Reginaldo Polo.
Irenaeus (saith Capellus) was almost the Ancientest of all the Fathers, whoseMagnus ille Ecclesi…e propugnator, ac pro sui nominis augurio pacis Ecclesiastisticae vindex. Spirant illius scripta illum Evangelii vigorem, ac phrasis arguit pectus martyrio paratum. Fuit vicinus Apostolorum temporibus, quum adhuc martyrum triumphis …oreret Ecclesia. Nam puer audivit Polycarpum in Asia. Polycarpus autem Joannis Evangelistae fuit Discipulus: hujus viri de Christo deque Christi Discipulis S…rm…nes, Irenaeus pu…r avi…issimis imbibit auribus, ac penitus inscripsit cordi suo, sic ut senexetiam horum omnium vividam ac praesentem reti…e… memoriam. Era…m. Epist. l. 28. p. 1145. genuine writings are extant. He was Polycarpus his Disciple, and lived about the 172 year after Christ.
Tertullian was one of the Latine Fathers most Ancient, and very near the Apostles,See a great commendation of Tertullian in Iacksons Raging tempest, pag. 8. Vir pro…ectò acris ac v…hem…ntis inge…ii, multo latino eloquio eleganter scripsit, sed stylo nimium elaborato ac dur…, & propter inusitatam vocum novitatem obscuro. Sixtus Senensis. Vide Vincent. Ly…in. c. 24. Versor nunc in Tertulliano emendando & illustrando duro quidem Scriptore, nec ubique orthodoxo, sed plane inter omnes, tum Graecos, tum Latinos Theologos admirando. Beza Exist. 67. de patribus. S…ptimus Tertullianus fuit omni genere literarum peritus, sed in eloquendo parum …acilis, & mi… comptus, & multum obscurus fuit, ergo ne hic quidem satis celebritatis invenit. Lactant. lib. 5. de Iustitia. …lourishing in the Reign of Severus the Emperour, about two hundred years after Christs Birth, and not past one hundred after the death of Iohn the Evangelist. Ierom being urged with his authority, said, De Tertulliano nihil aliud respondeo, quam Ecclesiae hominem illum non fuisse.
In Graecia celebres agnosco Patres, Clementem, Athanasium, Cyrillum & Damascenum. Montacutius Analect. Eccles. exercit, 1. Sect 6.
Cyprian the Martyr was of great authority amongst all for his holiness of life.Cyprianus unus est mult… rum i…star veterum habendus, sive spectes eloquentiam, sive doctrinam, sive pastoris dignitatem, sive pectus Apostolici spiritus vigorem ubique fragrans, sive Martyrii gloriam. Pectus ardet evangelica pietate, & pectori respondet oratio: loquitur diserta, sed magis fortia quam diserta: neque tam loquitur fortia quam vivit, ut ipse meminit alicub…. Erasm. Epist. lib. 28. pag. 1148, 1149, &c. Unus praecipuus & clarus extitit Cyprianus, quoniam & magnam sibi gloriam ex artis oratoriae professione quaesierat; & admodum multa conscripsit in suo genere miranda. Erat enim ingenio facili, copioso, suavi, & (quae sermonis maxima est virtus) aperto; ut discernere …equeas, utrumne ornatior in eloquendo, an facilior in explicando, an potentior in persuadendo fuerit. Lactant. lib. 5. de Iustitia. Augustinus copiosus est, Hieronymus su…cinctus: Lactantius Ciceronem imitatur, Tertullianus obscuritatem amat: Chrysostomus ornatus & apertus est, Nazianzenus pressus & acutus. Whitak. de Script.
Dr Hall cals Lactantius, the Christian Cicero. Ierom cals him Eloquentiae Tullianae Fluvium. Epist. ad Paul. Tom. 1. and M. Selden de Dis Syris cals him Politissimum Patrum. He lived about the year 250.
Sententious Tertullian, grave Cyprian, resolute Hierom, flowing Chrysostome, In Athanasio suspicimus scriam ac sedulam docend… perspicuitatem. In Basilio pr…ter subtilitatem, exosculamur piam ac mitem suaviloquentiam. In hujus sodali Chrysostomo sponte profluentem orationis copiam amplectimur. In Cypriano spiritum v…neramur Martyrio dignum. In Hilario grandi materiae parem grandiloquentiam. atque ut ita loquar, Cothurnum adm…ramur. In Ambrosio dulces quosdam aculeos, & Episcopo dignam amamus verecundiam. In Hieronymo divitem Scripturarum penum optimo jure laudamus. In Gregorio puram nulloque fuco picturatam sanctimoniam agnoscimus. Erasmus lib. 28. Epist. Praesat. in August.divine Ambrose, devout Bernard, heavenly Augustine. Bishop Hals 4th Decade of Epist. Epist. 3. Vide Hieron. Epist. ad Paulinum de Institutione Monachi.
One saith, He that looks upon the Fathers Works would think they did nothing but Write; he that looks on their Devotions would think they did nothing but Pray; he that lookes on their Learning would thinke they did nothing but Reade.
Bernard was a worthy man in the corrupt age in which he lived, but Bernardus Patrum Latinorum propè ultimus. Bern.non vidit omnia, say the Papists.
Bernardum non admitto, utpote recentiorem, & longè post confirmatam Romani Pontificis tyranidem, scribentem ex more & errore sui temporis. Chamier. de Canone lib. 3. cap. 3. & cap. 5.Mercerus in Gen.
Danda venia bonis illis & sanctis patribus qui ignorantia linguarum multa saepe aliena à germana Scriptura senserunt, pio alioquin attulerunt.
3. For Prot…stant Interpreters.
Calvin is not onelyonly commended by our own Writers, but by the very Papists.Ex Scriptura ipsa Calvinus ita Scripturam interpretatus est, u… inter aequos rerum judi…es, doctis…imi interpretis nomen jure meritus fit. Rivetus in Catholico Orthodoxo.
I would content my self among the new Writers with Mr Calvin, who performeth best of all others that which he of himself professeth, that a man in reading his Expositions reapeth this benefit, that for the shortness he useth, he departeth not far from the Text it self. Cartw. letter to M. Hildersham.
Calvin was the notablest instrument that the Lord hath stirred up for the purging of his Churches, and restoring of the plain and sincere interpretation of the Scriptures, which hath been since the Apostles times. Cartw. Reply to Dr Whitgift, in defence of the Admonit. p. 19.
Name me one Papist who preached so often, and wrote so accurately upon the holy Scriptures, as Calvin. Dr Featleys Stricturae in Lyndo-Mastigem, c. 14.
I so honour the judgement of reverend Calvin, that I reckon him amongst the best Interpreters of Scripture, since the Apostles left the earth. Dr Hals Revelation unrevealed, p. 33.
Piscator hath done well in his Scholia on all the Bible. He follows Iunius for the Old Testament, and Beza for the New, and in his Aphorisms he follows Calvins Institutions▪ Piae & venerabilis memoriae propter eruditionem textualem singularem, & sanctitatem parem, Joan. Piscator, saith Dr Twisse.
Bucer dQuo nemo aetate sua solidier & nervosior Theologus. Whitakerus in concione ultima. Non immeritò aliquando magnus Scaliger dixit, Ab Apostolorum temporibus hactenus parem Theologum nullum vidisse seculum. Innumera loca primus illustravit, L'Empere…r in Dan. 2. 45.also was an excellent Divine. He hath written a two-fold Exposition on all the Psalms, one more large and Paraphrastical, the other briefer and ad verbum.
Francis Iunius eIncomparabilis illa editio Tremelliana, opera & cura doctissimi Theologi Francisci Junii elucubrata & expolita pluribusque Scholiis locupletata. Fuller. Miscel. Sac. l. 2. c. 1. Vide Bootii censuram in Indice Autorum. Animadversionibus sacris praefixo. In Novo Testamento laboravit Erasmus Roterodamus non inutiliter, cum vertendo, tum paraphrasi explicando, tum annotando. Chamierus de Canone, l. 12. c. 1the very Oracle of Textual and Scholastical Divinity, as Dr Hall cals him, Epist. 7. Decad. 1.
Vatablus his Annotations upon the Old Testament, and Beza's on the New are commended by Zanchy in his Miscellanies: But Arnoldus Boot in his Index Autorum before his Animadversiones Sacrae, saith Robert Stephens, and not Vatablus was the Author of those Scholia which are in Vatablus his Bible.
Doctus Vatablus prae caeteris quos adhuc videre contigit omnibus, abstrusa quaequ… in Psalmis explicuit; partim suo sano judicio, partim doctissimorum Hebraeorum testimonio: quem etiam admirandus Calvinus studiose sequitur ferè ubique, quasi à sententia Vatabli non tutum esset discedere. Foord. in Ps. 45. 1.
Quid hac phrasi denotetur optimè exposuit D. Beza suis in Novum Testamentum nunquem satis laudatis notis. Constantin. L'Empereur in Dan. 2. 8.
See more of him in Zanchies Epistles.
Amama, Paulus Fagius, Drusius, Ludovicus Capellus, Livelie, Cameron, Ludovicus de Dieu, have been great Lights, and by their skill in the Tongues, have excellently interpreted Scripture.
Peter Martyr, Lavater, Musculus, Zanchy, Paraeus, Rollock, Rivet are sound Expositors.
Ex omnibus antiquis & recentioribus medullam variarum interpretationum, & circa eos disceptationem collegit Willetus in hexaplis ad Genesin, Exodum, Leviticum, Danielem, Epistolam ad Romanos (in libros Samuelis sibi dissimilis est, & compendio atque alia plane methodo commentatur) optandum esset telam illam à Willeto tam foeliciter coeptam, eadem methodo in reliquos Scripturae libros pertexi. Voetius Biblioth. Theol. lib. 1. cap. 14.
4. For Popish Expositors.
Aquinas fPapa Innocentus primum locum tribuit Thomae post Scripturas, & meritò, nam melius de Papatu meruit quam omnes Patres. Rainoldus. B. Morto…s Appeal, l. 2. c. 2. Sect. 22. Papistarum Homerus Thomas Aquinas. Rainold. de lib. Apoc.is esteemed by the Papists as the Oracle of the Romish School, gRainolds against Hart. Thomas Aquinas adhuc infans chartam versa…s, imò comedens, significabat quam studiosus foret adultior factus. Cornel. a Lapide in Gen. 25. 22.whom for his profound learning and search into the mysteries of all Divinity they sirnamed *Omnium Pontificiorum quasi communis quidam pater est, & propter prosundam eruditionem atque eximiam pietatem Divus Thomas, Doctor Seraphicus, Doctor Angelicus, vulgo salutatur. Quicunque Beati Thomae Doctrinae impugnat, semper fuerit de veritate suspectu…, Salmer. Laurent. Rever. Eccles. Rom. erga Pat. Subdola Artic. 7. Sect. 2.Angelical.
He was the first thorow-Papist of name that ever wrote, and with his rare gifts of wit, learning and industry did set out Popery most.
Maximo & altissimo ingenio vir, cui ad plenam absolutamque totius tam divinae, quam humanae eruditionis gloriam solus defuit linguarum & eloquentiae usus, quem eruditi istius saeculi, utpote sublimioribus studiis intenti, neglexere. Sixtus Senensis. Vide plura ibid.
Luther on Gen. 9. chiefly commends Lyra for following the literal sense. Nicolau… Lyranus, Vir tanta tamque pura, vera & germana Sacrae Scripturae scientia praeditiu, ut in illa exponenda nullum habeat illius temporis parem. Rainold. de lib. Apoc. Tom. 1. praelect. 21. Vide plura Tom. 1. praelect. 42. He was a Jew converted.
Ex antiquioribus tanquam universales & communes Commentatores habiti fuerunt Lyranus & Glossa. Voetius in Biblioth. Theol.
Jansenius eruditus & moderatus aSpanhem. Dub. Evang. part. 2. Dub. 34. Vide ibid Dub. 5. pag. 132, 133.Interpres. Neque Pontificiorum quisquam doctius interpretatus est Evangelicam historiam. Rainold. de lib. Apoc. Tom. 2. Praelect. 194.
Cajetane went over all the Scripture, bChamierus.saving the Canticles and Prophets, which dying he left begun, and the Revelation, Quam de industria attingere noluit.
He was both a learned and moderate Papist, as Chamier and Whitaker both shew. He was chiefly intent on the literal sense, cCardinalis Cajetanus omnes Epistolas Novi Testamenti & Actorum librum recensuit ad veritatem Graecans & Annotationibus illustravit, intra spatium circiter decem men…ium. Chamierus Tom. 1. de Canone, l. 13. c. 4. Vir meo judicio quam vis Papista, tamen candidus plurimumque distans ab ea pertinacia, quam in reliquis deplorare cogimur. Idem de Canone l. 12. c. 1. Vide Whitakerum de Scripturis, p. 16, 17. & 196. Andradius mentione Cajetani sacta subjungit, omnes illum aetatis suaelonge superasse.and that according to the Hebrew truth, of which Tongue he had little knowledge, but had by him those that were skill'd in the Hebrew, who would interpret ad verbum, not onelyonly exactly, but superstitiously, and often absurdly, which often drew the like Expositions from the Cardinal.
Tostatus was admirable for his deep skill and almost incredible pains in interpreting holy Scripture.
There are now five Papists joyned together in several Volumes on the whole Scripture, Immanuel Sa, Estius, Gagneius, Tirinus and Menochius; the last of which Grotius commends in his Preface to his Annotations on the Old Testament. Estius doth excellently on all the Epistles.
The Commentaries of Immanuel Sa the Jesuite upon the Bible, are shorter then the Text it self.
Familiam ducant inter Commentatores Jansenius & Maldonatus. Montac. Analecta Exercit. 6. Sect. 4.
Maldonate doth well on the Evangelists, but was a most supercilious Writer; and no marvel, since he was for his Countrey a Spaniard dMaldonatus Hispanus, quae gente nulla gens confidentior sui; & Iesuita, qua secta nulla secta magis despiciens aliorum. Chamier. de Euchristia l. 10. c. 10., and his Profession a Jesuite.
Masius eAndraeas Masius Papista quidem, ac sanior & dexterrimus Scripturae sacrae sanctae interpres. Glassius O…omat.hath written learnedly on Ioshua.
Quanta vir ille linguae Graecae, sed praesertim Hebraicae, Rabbinicae, & Syriacae cognitione fuerit imbutus, nemini docto opinor incognitum. Morinus lib. 1. exercitat. 9. c. 6. & exercit. 1. c. 4. Andraeas Masius linguae Hebraicae & Syriacae peritissimus, atque in lectione Rabbinica egregiè exercitatus.
The Popish Postils are the burden of many Camels (as Lipsius speaks of thePostillae voce Barbara significant …aciles & breves expositiones. Rainold. de lib. Apoc. Books of the Law) and are sitly stiled by godly Divines, Pigrorum pulvinaria. Vide Zepperi Artem Habendi & Andiendi conciones sacras. lib. 1. cap. 4. pag. 38, 39. &c.
Ministers to all the means formerly mentioned for the interpreting of Scripture, must adde a conscionable practice of what they know, and must in all humblenesse of minde seek the peoples edification.
The means to be used by the people, to understand the Scripture, and finde out the sense and meaning of it.
1. If they be learned, they may make use of most of the former means prescribed to Ministers.
2. Such as are unskilfull, and know not how to make use of those means, areOne well observeth that there are three starres to direct us in reading a book of Scripture, the Persons, Time and Place; the more one observes these three, the better he will be able to carry on the series of the Discourse.
1. Diligently to read the Scripture, in which are to be considered,
1. Antecedent Preparation, that they come to the reading and study of the Scriptures with Prayers and greatest Reverence, relying on the Divine Promises for the inlightening of their minds by the holy Ghost. The Scripture may well be called The Revelation of Christ, Rev. 1. 1. See Rev. 5. 5.
2. The Adjuncts of reading, which are,
1. Chiefest Attention in reading, and a pious disposition and spiritual frameProv. 4. 13. of the heart, that they may not understand only, but cordially affect what they understand.
2. Application of all things to the Examination, Correction, and amendmentJoh. 7. 17. of their own lives.
3. Diligent Meditation.
4. Conferring of it with others, and catechizing.Deut. 6. 6, 7.
2. They ought to have recourse to those that are more skilfull then themselves, and to consult with the best Commentaries and Expositions of the Scripture, and reade them judiciously.
We teach concerning our Means, that they all together do make a perfect way whereby we may finde the right sense of the Scripture.
Our Adversaries prescribe this method and course to be taken in expounding ofPraxis Ecclesiae, Patrum consentions interpretatio, Conciliorum praescripta & decreta, Regula fidei. The custome of the Church is but the custom of men: the sentence of the Fathers is but the opinion of men: the determination of Councels, but the judgements of men, what men soever. Whitaker. Scripture, which consists in four Rules: The general Practice of the Church, The Consonant Interpretation of the Fathers, The Decrees of general Councels; Lastly, The Rule of Faith consisting partly of the Scriptures, partly of Traditions unwritten.
In all these means the Pope is implicitely understood, for the Rule of Faith isMore credit in matters controverted between Rome and us is to be given to the Churches and Fathers of that first Age after Christ, then of the later, when the mystery of iniquity (rising by degrees) had gotten too great both height and breadth. Robins. Essayes Observ. 9. that which the Pope approves: The Practice of the Church is that which the Pope observes, the Interpretation of the Fathers is that which the Pope follows, the Determination of Councels, what the Pope confirms; so that the Pope must interpret all Scripture. But divers Reasons may be alledged to shew that the true Interpretation of Scripture is not to be sought for from the Popes of Rome.
1. Because the Popes of Rome have frequently and grosly erred in interpreting of Scripture, as in Rom. 8. 8. Those that are in the flesh cannot please God; that is, Those that are married, said Siricius the Pope. Innocent so expounded those words, Iohn 6. Unlesse you eat the flesh of the Son of man, and drink his bloud, you shall have no life in you; that he thence concluded, That there is no salvation without receiving the Eucharist, and that it is to be given to Infants. Pope Boniface interpreted Luke 22. 38. of the Temporall and Spirituall Sword delivered to the Pope.
2. Because the Popes of Rome doe differ among themselves in interpreting of Scripture, as Matth. 16. 18. Some Popes say rightly that by the Rock, Christ, or the Confession of Faith given by Peter concerning Christ, is meant; others interpret it of the person of Peter the Apostle, others expound it to be the Romane Seat or Chair.
3. Because many of the Popes of Rome have not only erred, but been grosse and wicked Hereticks▪ Liberius the Pope about the year 350 was an Arian, and subscribed to the unjust condemnation of Athanasius, and afterward as an obstinate HeretickInter Pontisices Romanos multi fuerunt scelerati, ex quorum improba vita plus red…it ad Christianos scandali, quam ex eorum authoritate aedificationis. Non potuit vir humani ingenii non fremere, cum legenti Pontificum Romanorum vitas tot occurrerent monstra scelerum. Chamier. de Canone lib. 3. cap. 6. Vide plura ibid. Absit ut unius homuncionis, & quidem infirmissimi, arbitrio stare credamus vel cadere veritatem Dei. Chamierus ibid. cap. 7. was deposed. Honorius the first was a Monoth…lite, he held that Christ had but one will, and so but one nature, and for this Heresie was condemned in three General Councels. Some Popes were Atheists, as Leo the tenth, who called the Gospel Fabulam de Christ….
One cals the Pope that great Heteroclite in religion; another saith, The Pope is the worst of Cardinals, who are the worst of Priests, who are the worst of Papists, who are the worst of Christians.
That the general consent of Fathers is no good Rule for interpreting Scriptures, See Ia…us Laurentius his singular Tractate entituled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. & Proposit. 9.
In his Auctarium he proves, that the Protestants do more esteem the Fathers then the Papists and Jesuites.
For Councels.
Gregory the Pope equalizeth the four first General Councels to the four Gospels, not in respect of Authority, but in respect of the verity of the Articles defined in them: He saith not, They could as little erre, but they did as little erre in their decisions; or to speak more properly, That their Doctrine was as true as Gospel, because the Determinations in those first General Councels against Hereticks, are evidently deduced out of holy Scriptures. Dr Featley's Stricturae in Lyndomastigem concerning the 7 Sac.
For if these four general Councels be of equal Authority with the four Gospels, the Popes Authority (as Papists say) being above the Authority of the Councels, it followeth, That his Authority is greater then the Evangelists; then which what can be more blasphemously spoken?
We say, the true Interpretation of Scripture is not to be sought from general Councels.
First, Because even universal Councels have erred; the Chalcedonian Councel, gPlus credendum est simplici laico Scripturam proferenti, quam toti simul Concilio. Panormitanus.one of the four so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch. Those that condemned Christ were then the universal visible Church, Matth. 26. 65. Iohn 11. 47. See Act. 4. 18.
Secondly, General Councels have been opposite one to another, that of Constance to the other of Basil; whereof one setteth down, that Councels could erre, and so also the Pope, and that a Councel was above the Pope; the other affirmeth the quite contrary.
Thirdly, There were no general Councels after the Apostles for three hundred years till the first Councel of Nice, when yet the Church had the true sense of the Scriptures.
Fourthly, The general Councels interpreted Scripture by Scripture, as Athanasius and Ambrose teach concerning the first Councel of Nice.
Fifthly, Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture. They have expounded but few places of Scripture, neither is it likely the Pope will assemble them to expound the rest.
The Papists say, That the Scripture ought to be expounded by the Rule of Faith, and therefore not by Scripture only. But the Rule of Faith and Scripture is all one.
As the Scriptures are not of man, but of the Spirit; so their Interpretation it not by man, but of the Spirit like wise.
Let Councels, Fathers, hMr Greenhill on Ezek. 3. 14▪ p 316. foreign. Analysis 1. Grammatica quae proprias, 2. Rhetorica quae tropicas dictiones excutit. 3. Logica quae scopum, quae antecedentium & consequentium seriem, probationum que vi… indicat. Altingius.Churches, give their sense of the Scripture, its private, if it be not the sense and interpretation of the Spirit. Let a private man give the true sense of the Scripture its not private, because its Divine; the sense of the holy Ghost, and private, in 2 Pet. 1. 20. is not opposed to publick, but to Divine; and the words are to be read, No Scripture is of a mans own Interpretation; that is, private, contrary to Divine.
The word is interpreted aright, by declaring, 1. The Order, 2. The Summe or Scope. 3. The Sense of the words, which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense, three Rules are of principal use and necessity to be observed.
1. The literal and largest sense of any words in Scripture must not be imbraced farther, when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture, and some other Text or place, else shall we change the Scripture into a Nose of wax.
2. In case of such appearing disagreement, the holy Ghost leads us by the hand to seek out some distinction, restriction, limitation or figure for the reconcilement thereof, and one of these will alwayes fit the purpose; for Gods word must always bring perfect truth, it cannot fight against it self.
3. Such figurative Sense, Limitation, Restriction or Distinction must be sought out, as the Word of God affordeth either in the present place, or some other; and chiefly those that seem to differ with the present Text, being duly compared together.
The End of the first Book.