Treatise of Divinity, Book 1 · Chapter 8
CHAP. IX.
Of the Interpretation of Scripture.
THis*The interpretation of the Scripture is necessary in the Church of God. 1 because it is commanded by Christ John 5. 39. 1 Cor. 4. 1. 39. 2. It is commended to the faithfull by the Holy Ghost. 1 Thess. 5. 19. 20. 3. I… conduceth much to the edification of the Church. 1 Cor. 14. 3. 4▪ It was used by Christ and his Apostles Luke 4. 16. and 24. 27. Marke 4. 34. question divides it selfe into 3 parts.
First, concerning the divers senses of the Scripture.
Secondly, to whom the chiefe authority to expound Scripture is committed.
Thirdly, what meanes must be used in the interpretation of Scripture.
1. Of the divers senses of Scripture.
The Interpretation of Scripture is 2 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 Theologicall the other being rather Grammaticall. And this signification of the thing they commonly call the sence Nehem. 8. 9. Interpreting Scripture is 1. Ancient, Nehem. 8. 8. 2. Honourable, Marke 4. 34.
The Scripture hath often two senses, one of which the latter Divines call Literall, Grammaticall, or Historicall, another mysticall or Spirituall.
The sense of the Scripture is that which God the Author of the Scripture in*Glassius Phil. Sac. l. a parte 1a Tract. 1, Literalis and by the Scriptures gives to men to know and understand. The right expounding of Scripture consists in 2 things. 1. In giving the right sense. 2. In a right application of the same 1. Cor. 14. 3.
The Literall sense is that*sensus est is, que… Sp. Sanctus autor Scripture intendit. Chamierus. R…inoldus de lib. Apoc. Est ille literalis sensus qui proximè per ipsa verba sive propria sive figurata sunt, sign ficatur, velut Glassius, quem intendit proximè Spiritus Sanctus. Am…ma. which the letter it selfe, 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 literall sense is subdivided into plaine and simple, and figurative, which ariseth from the words translated from their naturall signification into another, as where Christ saith 10. John 16. I have other sheep which are not of this fold; whereby he understandeth other people besides the Jewes.
The mysticall of spirituall*Sensus secundarius, diversus à liter…li, simili… tamen. Chamier. Not the Letter but the right sense and meaning of the Scripture is Gods word. John 19. 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 Arke was upheld signified Baptisme, by which the Church is saved under the new Covenant, as the Apostle teacheth 1 Pet. 3. 21. that History Exodus 12. it is a Passeover unto the Lord, is spoken figuratively, the other words properly. The mysticall sense is, the bones of Christ were no more broken then of the Paschall Lambe, which did signifie Christ.
The Papists say the literall sense is that which is gathered immediatly out of the words,Litera gesta docet; quid cre…as; allegoria Moralis quid agas, quo tendas anagogia. the spirituall which hath another reference then to that which the words doe properly signifie. The last they subdivide into Allegoricall, Tropologicall, Anagogicall, they say that the Scripture beside the literall sense, may have these also.
The Allegoricall sense, is when the words of the Scripture besides the plaine historicall 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, Saint Paul applyeth it unto the two Testaments.
Tropologicall 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 Oxe that treadeth out the Corne; that things necessary are to be allowed to Pastors.
Anagogigall, when words or deeds are referred to signifie eternall life as Psal. 94. I sware unto them they shauld not enter into my rest, this is litterally understood of the rest in Can…an, but applied by Paul 4 Heb to life eternall.
Becanus *In Manuali Controvers. c. 1. de Script. quaest. 3.saith, as there are 3 Theologicall vertues, Faith, Hope and Charity, so there are 3 mysticall sences. The allegoricall answers to faith, the Anagogicall to hope, the Morall to Charity. Jerome (saith he) excelled in the literall sense, Ambrose in the Allegoricall, Augustine in the Anagogicall, Gregory in the Morall.
The Papists erre three wayes in this Subject.
1. In that description, which they make of the literall sense.
2. In that they hold there are divers literall sences of one place.
3. In their division of the mysticall sense into Allegoricall, Tropologicall, Anagogicall.
First, that is false which Bellarmine saith, Literalis sensus est quem verba immediatè prae se ferunt. What then shall the literall sense of those words be Psal. 91. 13. Let them shew the Lion which Christ did tread o…, and what shall be the literall sense of those places, Esay 11. 6, 7, 8. and 65. ult. And what literall sense shall those words of Christ have, Matth 5. 29. Origen *Origenes sio Paradi…n ter…strem allego rizat, ut historiae au…erat veritatem, dum pro arbori…us Angelos, prost… minibus vi…utes Caelestes …, & ru…icas pelliceas Adae & Evae, corpora humana interpretatur. Bellarminus ex Hieronymo. Concedit Bellarminus ex solo literall sensu pe…i posse argumenta efficacia. To prove any matter of faith, or manner no sense must be taken, but the literall sense. Aquinas.(though otherwise he allegorized much) interpreted that place according to the letter, but foolishly. That therefore is rather the literall sen…e which ariseth from the words, whether properly or figuratively taken; as for example, this is the literall sense of those words, the Seed of the woman shall breake the Serpents head, viz. Christ shall over come Satan and subdue all his force and power, although the Devill neither be a Serpent nor hath a head.
2. We hold that there is but one true proper and genuine sense of Scripture viz. the literall or Grammaticall, whether it arise from the words properly taken, or figuratively understood, or both. For that there should be divers literall sences of one and the same place, is against the truth, the Text *Chamierus tomo 1… de Scripturae sensu l. 15. c. 3.and reason.
1. The truth, because of one and an Individuall 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 literall sense of it may be found out.
The literall sense then can be but one in one place, though a man may draw sundry consequences*Confundunt Pontificij sensum scripturae cum applicatione s…nsu, & accommodatione ejus ad usus Apostolicos. 2 Tim. 3 16. dum vel cum literali & mystico sensus alios i…troducunt, vel mysticum subdividunt in all…goricum, tropologicum, & anagogicum, & totidem diversos sensus in Scriptura dari contendunt, confundendo heterogen…, sensum & applicationem sensus▪ Sp…nhem, Dub. Evang▪ parte. tertia. Dub. 66. à contrarijs, à similibus.
3. We doe 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 certaine kindes of it.
Haec nominum curiosa distinctio, ex Scholarum potius morosiuscula diligentia, quam ex ulla eorum vocabulorum necessitate, Itaque Salmero agnoscit esse quid novum, & à p…sterioribus patribus tr…ditum. Chamierus tomo de Sensu Literali & mystico. l. 15. C. 1. Galat. 4. the Apostle saith not that there is a double sense; but that it may be Allegorically applied, which is Historically set downe. 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 Tropologicall: there is not a twofold sense of that place, but one generall sense, that as the mouth of the Oxe was not to be muzled, so the Minister of the Gospell must be provided for. Likewise of the Anagogicall kinde: it is not one sense to understand the rest of C…naan, another the Kindome 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 Kingdome of heaven. So we conclude that those are not divers sences, but one sense diversly applyed.
The literall sense is the onelyonly sense of the place, because out of that sense only may an argument strongly be framed: wherefore seeing Allegories and Tropes doe no:Theologia Symbolica non est argumentativa. This is good reasoning, the Oxes mouth muh not be muxled, ergo the Minister must be maintained, because it is part of the sense. conclude, they are not the sences of the place; and Allegories devised beside the sense prove not, though they may illustrate. It is manifest that is alwayes the sense of the holy Ghost, which is drawne from the very words. But we are not so certaine concerning any mysticall sense, unlesse when the holy Ghost himselfe teacheth us; as for example, it is written 11. Hosea 1. Out of Egypt have I called my Sonne and Exod. 12. 46. Ye shall not breake a bone of him. It is evident that the first place is understood of the people of Israel, the latter of the Paschall Lamb. Who durst have applyed those things to Christ,The Fathers were too much addicted to Allegories. Jerome sometimes went out of the way, through a likeing of Allegories, as a great reader and follower of Origen, who handled the Scriptures too licentiously. Rainolds against H…rt▪ Sess. 4. unlesse the Holy Ghost had first done it, and declared his minde and meaning to us? viz. that sonne in the first place doth not onelyonly signifie the people of Israel, but Christ also, and by bone in the latter place, not onelyonly the bone of that Lambe but of Christ also is understood.
Secondly, To whom the chiefe authority to expound Scripture is committed.
It was decreed in the Councell 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 Councell: 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 onelyonly in the Church, but we deny that it belongs to certaine men, or is tyed to a certaine place or succession of men.
The Ministry of judgement*Judicium est triplex. 1 Direction…, quale habet Minister. 2 lurisdiction… quale habet ecclesia. 3 Discretionis quale habet privatus ut Act. 17. 10. Dr. Prid. There is Judex Supremus, and judex Ministerial…s, visibilis but not supremus, and judicium practic… discretion… which is left to every one. B. Downam. the Lord hath given to his Church 1 Cor. 2. 15. and 10. 15. 1 John 4. 1. Act. 15, 16 2 Cor. 14. 29. 31. 32. but the Soveraignty of judgement he hath reserved to himselfe.
The Holy Ghost is the Judge, and the Scripture is the sentence or definitive decree.
We acknowledge no publike 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 John. 2. 27.
Arguments brought by the Papists for their opinion.
Ob. 1. They object that place, Exod. 18. 13. 26.
Sol. Moses was a Prophet indued with singular wisdome,Primo Non sequitur à lege ad Evangelium. Secundo non sequitur … Mose ad Episcopum Romanum qui hic non eundem lorum tenet inter Christianos, quem Moses inter Judaeos. Chamierus. 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; I…shua was a Captaine onelyonly, or Judge in Civill things. Aaron onelyonly a Priest to administer in things sacred, But Moses exercised both functions.
Ob. 2. They urge that place, Deut. 17. 9.
Sol. Here the Civill Magistrate and the Judge are joyned together, as v. 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiasticall matters, the Emperour ought to be as well in Civill. 2. The Pope doth not hold the same place among Christians, that the High-Priest did among the Jewes. 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 Patriarkes as after.
Ob. 3. Eccles. 12. 11. If the chiefe Pastor in the Old Testament had such authority, much more the chiefe Priest in the New.
Sol. This one pastor*Hieronymus in locum a…t: Etsi plures verbum Dei doceant, unus tamen est illius doctrinae author, nempe Deus; ubi Manichaeos refellit, qui unum statuerunt authorem veteris Testament, alterum verò novi. Alij Spiritum volunt esse hunc unum Pastorem, ut Vatab…us, Alij Christum ut Mercerus; Papam nulli, praeterquam …nsulsi Papistae, Whitake…us. Interpretes omnes de Deo expo…uerunt, cum veteres tum recentes, etiam Papistae, Chami…ru…. signifieth neither the High Priest in the old Law, nor the Pope in the New; but Jesus Christ the High Shepheard for our soules.
Ob. Matth. 16. 19. Christ saith to Peter, to the… will I give the Keyes of the Kingdome of Heaven; therefore the Pope hath authority to expound Scripture.
Sol. First, by the Keyes here is meant Commission to preach the Gospell; not authority of interpreting the Scriptures. When the Gospell is preached, the Kingdome of heaven is opened to the beleevers, and shut to the unbeleevers.
2. That authority of the Keyes was not committed to Peter onelyonly, but to the other Apostles also, Matth. 28. 18. 19.
There is a twofold judgement, 1. Of discretion, 1 Cor. 10. 15. 2. Of authority, as the Parllament judgeth Capitall crimes. If the Papists understand the word Judge to …ignifie Discerning (as when we judge of meates by the taste)▪ every faithfull person ought to pray unto God for grace to judge, to discerne, and to know the true sense of the Scripture. But if by judging, they understand to pronounce decrees, definitive and infallible judgements, touching the sence of the Scriptures, thereby to bind other mens consciences; there is no man in the world that hath that power. See Moulin… 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 generall consent of the Pastors of the Church, or to expect a generall counsell or to goe up to Rome. But the word of God is amongst us; the Scriptures themselves, and the Spirit of God opening our hearts, doe teach us how to understand them. And yet we say not (as the Papists falsely charge us) that we allow every private mans interpretation of Scripture, refusing the judgement of the Pastors of the Church*Cap significast▪ de Elect. Review of the Councell of Trent. l. c. 8. p. 45. Panoruitan saith,*Deum atque homines testamur, cum plurima nobis in Papis…o displiceant, …um hoc omnino intolerandum videri, quod Scripturas quilibet apud eas doc …or culas, ita sibi in manum …radi…as arbitretur ut eas sursum de…rsum versare queat, quid libet inde con…ecturus suo arbitrio; suo, in quam arbitri…, suo marte, quidlibet excogitans & comm…ntans. Ita enim even…t, ut qui maximè prae se ferant detestari privatum spiritum, ij hu…c ipsi indulgeant omnium maxima. the opinion of one godly man ought to be preferred before the Popes, if it be grounded upon better authority of the Old and New Testament. 2 Pet. 1. 20. No prophesie of the Scripture is of any private interpretation. *Enimverò quis docuit prophetiam illam ex Psalmo 72. adorabunt …um omnes reges terrae, omnes gentes servient ei, impletam ess… L…o…e. …eci…o. Chamietus tomo 10 de Sc…pturae interpretatione l. 16. c. 1o. vide Cameronem ad 2 Pet. 1. 20. Matth. 23. 8▪ 9. 10.Stapleton saith, interpretation is private, either ratione personae when the man is private, or ratione medij 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 publike in regard of the meanes, is not forbidden; for it is lawfull 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 minds but Gods. The Catholickes 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, Jerome, Chrysostome, but not in a private sense, that is in a sense arising from the braine 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 onelyonly 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 Ecclesiasticall either Fathers or Councels, which speake 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 but of the Apostles and Prophets, is not private, although it be avowed by one man onelyonly. On the other side that interpretation which is not brought from thence, although it have the allowance of whole Generall Counsels, is but private.
This is a principall meaning of our Saviour Christ, when he willeth that we should call no man father or Master in the earth,Matth. 17. 5. that is, in matter of doctrine, we should depend upon the authority of no man, nor of all men in the earth, but onelyonly upon Christ and upon God.
Our reasons by which we prove, that the chiefest judgement and authority of interpreting Scriptures is to be given not to the Church,Soli scripturae vel spiritui in scriptura loquenti competunt requisita summi Iudic… que tria sunt 1o ut certo sciamus, veram esse sententiam, quam pronunciat. 2. Vt ab illo ad alium judicem non liceat prov…care. 3. Vt nullo partium … ducatur▪ Wendelinus in Prolegom. Christ. Theol. c. 3. but to the Scriptures themselves and the Holy Ghost.
1. That which onelyonly hath power to beget faith, that onelyonly 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 Schoolemen infusa fides. The faith which we have from the Church is acquired, and sufficeth not to a certaine perswasion.
2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written;*Cathedr…m…in c…lo habet qui … corda doce… Aug. Luke 10 21. 22 Jer. 31. 33, 34. Convenit inter nos & adversarios, Scripturas intelligidebe…e …o spiritu quo …actae sunt, id est, Spiritu Sancto. Bellarm. l. 3… de verbo dei. c. 3. 11. Dr. Rain. against Hart. that spirit is found no where but in the Scripture; whosoever have promises from God to understand the Scripture may interpret it, but so have all the faithfull.
3. Christ himselfe makes the Scripture a Judge, John 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*The number of Ancient Fathers (whose workes are yet extant) who lived within Six and Seven hundred yeares, after Christ are recorded to have beene about 200. Bishop Mor…on of the Masse l. 7. c 6. them.
In the exposition of those words Tu es Petrus, & supra hanc petram almost 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 dis-agree themselves from the Fathers, John 10. 16. by the title of one Shepheard, Augustine, Chrysostome, Jerome, Cyrill, Theodoret, Theophylact, Euthimius, Rupertus, The Fathers wrote some things foreign to confute the adversaries with whom they had to deale, and in these they erre sometimes; some things. foreign, to praise the Saints of God, and stirre up others to their vertue wherein they overlash. Rainolds against Hart.Cyprian and other Fathers agree that Christ is there designed; but Stapleton saith the Pope is there meant.
In the division of the Law, they goe cleane contrary to the greatest part of the Fathers: For they divide the Commandements as we doe, but the Papists make the two first one, and the tenth two. 2. They have no Father to countenance them in this, but Augustine.
There were no writings of the Fathers for a time, many of them wrote 400 yeares after Christ, but some 500 and 600 yeares 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 somtime dissent from the stream of the Fathers.
4. The doctrine of the Church must be examined by the Scriptures, Act. 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 certaine kinde of men, but common to the faithfull.
6. The faithfull are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 John 4. 1. which cannot be altogether done without interpretation.
3. What meanes must be used in the interpretation of Scripture.Of the meanes to finde out the true sence of the Scripture.
The end of the Scripture (we heard) was to direct the Church to all saving truth.
The meanes to be used for the attaining of that end, by the Minister, is diligent Study and humble Prayer; by the people attentive reading,Orationi lectio, lectioni succedat oratio. hearing, Prayer and meditating.
First, the teachers must Pray earnestly to God for his spirit to inlighten them, Matth. 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 painefully study the Scriptures, giving themselves to read,foreign compare place with place*Act. 9. 22. There 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 John 6. 53. with Deut. 5. …3. John 5. 39. search the Scriptures, it is a metaphore taken from such as search for Gold and Silver Oare in the earth, who will search and sift and breake every clod to finde out the Gold. Salomon useth the same metaphore, Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence is often exprest in Scripture in the old Testament, by the phrase of meditating in the word, Josh. 1. 8. Psal. 1. 2.
Thirdly, they must labour for a competent knowledge in the originall tongues the Hebrew and*Contra ignota …igna magnum est remedium linguarum cognitio, & Latinae quidem linguae homines duabus alijs ad scriptura…um cognitionem opus habent. Hebraica & Graeca Augustinus. 2 Tim. 2. 15. Tit. 1. 9. Aug. de doctrina Christiana l 2. Greek, in which the Scripture was written, that so they may consult with the Hebrew Text in the old, and the Greeke in the new Testament; and see with their owne, not anothers eyes.
4. They should likewise be expert in all the liberall Arts, especially in Grammer, Logicke, Rhetoricke, generall Philosophy, and History. All the Treasures*Dr. Fea…ely in a … Psal. …. 10. Logicke teacheth the Preacher to Analize and divide his Text. … teacheth to collect true and proper Doctrines from it, assisteth him in confuting of Haeresies, and in resolving all questions. of wisedome and knowledge are hid in the Scriptures, the treasures of naturall Philosophy in Genesis, of Morall Philosophie 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, Judges and Kings; the Mathematickes in the dimensions of the Arke, of the Temple, of the Metaphysicks in the Books of the Prophets and Apocalyps.
5. They must consider.
1. The severall words. 2. The Phrases.
In the severall 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 *Lexicon Chaldaicum, talmudicum, & rabbinicum opus immensi laboris atque fructus, & incomparabili multorum annorum, industria patri… atque filij Johan. Buxtorfij elaboratum. Bootius.is needfull, some of which observed the order of the Alphabet, but so as they distinguished betweene 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, Buxtorfe, Avenarius, Forster, Schindler, Mercer on Pagnine, and Brixianus his arca Noae; for the Greeke are Stephanus, Budaeus, Scapula; my owne two (I hope) may be usefull for understanding both Testaments.
2. Of Concordances *Concordantiae Bibliorum hebraicae, editae à Joh. Buxtor…io juniore, magni patris Majore filio. Arnoldus. Boatius. Henrici, Stephani maximae & absolutissimae Concordantiae,some much extoll Buxtorfe for the Hebrew, Kirchers is a very usefull one both for the Hebrew and the Septuagint, Stephanus for the Greeke 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 generall.
They must,
1. Consider the Text exactly in it selfe, 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 Rhetoricke, whether any word leaving the proper signification receiveth a borrowed. 3. Above all the Logicke, as to know what he proveth and by what. 2. Compare paralell places and obscurer with plainer. To interprete that place, this is my body, *This Bread is my body, 1. the communion of my body. The Prophets explaine the Books of Moses, and the New Testament interpretes the Old.make use of that other, The Bread which we breake, is the Communion of the body of Christ, because both places are not onelyonly concerning the Eucharist, but also one and the same kind.
3. Make use of Paraphrases and versions among which the Chaldee and the Septuagint for the Old Testament, the Syriacke and the Arabicke for the new excell.
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 followes after, and of the matter whereof it doth intreat.
All expositions ought to agree with the Analogie of faith, *Analogia fi…ei nihil aliud est, quam constans & propetua semen…ia Scripturae, in apertis & minim… obs…uris Scripturae locis: quales sunt articuli fidei in Symbolo, quaeque continentur in oratione Dominica, in Decalog…. Whitakerus. Rainoldus de lib. Apoc. Plura Rabbinis debemus, nos prae…ertim qui accuratum istud interpretandi genus sectamur, quam quisquam existimet. Drus. observ. Sac. l. 15. c. 6.Rom. 12. 6.
Analogie is eitherof 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 Moderne Popish and Protestant, are usefull 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 Interpretes and Rabbins? two were most learned R. David Kimbi and Rabbi Aben Ezra, saith Dr. Rainolds.
The pure Masters of the Hebrewes (saith Mayerus in Philologia Sacra) are specially Maymonides, Rabbi David Kimchi, wise Aben Ezra, Rabbi Salomon Jarchi, although the last two much favour Talmudicall dreames.
The Cabalists and many of the Rabbines are very fabulous, and men in a burning fever cannot dreame of things more ridiculous, then some of the Rabbines have seriously written and taught, saith*Censura in exercitat. 4. Morini c. 80. Doctissimus Hebraeorum Grammaticus idemque interp…es Kimchius. Fuller Miscell. 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 libro tanquam ex equo Trojano prodiit, quicquid Grammaticarum & Lexicorum Hebraicorum ubique videmus. Morinus l. 1. exerci…. 6. c. 4. Ebraeorum Interpretum Coryphaeus Kimchi Amama Antib. Bibl. Aben. Esra. meritò audit sapientissimus ebraeorum. Mayerus in Philo. Sac. Muis against Morinus. Vide Spanhem 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 of the greatest part of the Old Testament. Scriptor famosissimus, saith Buxtorfe of him in Decalogo. Yet he was unknowne (it seemes) to Mercer and Drusius, for neither of them mention him.
The Jewes say of Rabbi Moses Ben-Maymon, that from Moses to Moses, there arose not such a Moses. He was the first of the Rabbines that ceased to doat. Maimonides antiquus & celeberrimus inter Judaeos Scriptor. Capellus de Literis Ebr. Mr. Gregory stiles him the very learned Maimon.
The Church of God is much beholding to the Hebrew Rabbines, *Quid fuerint Vrim & Thummim, ne Rabbinorum quid…m Principes jam diuscire potuerunt. Chamierus. See Bu…h. on 3. of Hos. 4.being great helps unto us for understanding holy Scripture in many places, as well of the New Testament as the Old.
2. The Fathers, Doctores scil. probati antiquae ecclesiae qui scriptis suis fidem illustrarunt, as Voetius speakes.
For the Fathers, Jerome among the Latines, and Origen among the Greekes were learned in the Hebrew saith Chamier.
Jerome *Dexter…imus ille literarum sacrarum interpres. Glassius. Hieronymus solus inter Patres …uit doctus Hebraeas literas, quas quia reliqui ignorabant, saepe in v. Testamento explicando lapsi sum Tarnov. exercit. Bib.was the chiefest among them, for skill in the Hebrew, Chaldee, Greeke, Latine tongue and the most diligent searcher of the Jewish affaires,*Capellus arcano punctationis revelato. he spared no labour, cost, nor time, that he might attaine to skill in that tongue. He made use of the Jewes for that purpose, and the skilfullest amongst them. Whose labour he purchased with a great deale of Money, this he often witnesseth of himselfe, 5 times saith Morinus he made use of them.
That one labour of his deserveth eternall praise, that he translated the Scripture out of the Hebrew, into Latine.
That was a most laborious*Opus laboriosum & divinum, maximo ecclesiae damno amissum, cujus operis jacturam deplorare possumus, compensare nunquam possumus. Whitaketus, worke of Origens in gathering together divers Editions of Scripture. 1. The Greeke of Aquila Symmachus, the Septuagint and Theodosion into one Volume distinguisht by 4 Columnes, called Tetrapla, to which he after added 2 more, one in Hebrew, the other in Greeke 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 severall Greeke Editions together, and with the Hebrew Text.
It was said of him, Vbi benè nemo melius, Vbi malè nemo pejus.
Quod attinet ad. Originem, mea certè nihil interest, quid ille senserit: quem scio Theologum fuisse audaciorem, quam*Vide Whitak. de authoritate, Script. l. 2. c. 1. saniorem. Chamierus.
Salmasius, Whitaker, Sixtus Senensis and others say Origen *Inter antiquos ecclesiastic…s auctores Graeci generis non tantum primus, sed, fe…è…olus Hebraicè …uit doctissimus. Salmasius de m… do 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 Jerome saith, Quis nostrum tanta potest legere, quanta ille conscripsit?
Vir tantae fuit eruditionis & in genij, ut ei parem doctissima Graecia faelicissim…rum ingeniorum parens, nunquam habuerit. Sixtus Senensis Bibliothecae sanctae l. quarto.
He saith much more there in his commendation. Tantum in scripturas divinas habuerit studium, ut etiam. Haebraeam linguam contra aetatis gentisque suae naturam edisceret. Hieronymus de viris illustribus.
Austen *Magnus Augustinus ingenio, eruditione, sanctitate, zelo, quae res tantam. illi meri… authoritatem concilia…m, ut nemosit amiquorum qui in … nostris a… Pontificijs pluris aestimetur aut aestimari debeat. Rainoldes de libris Apocriph…omo pràe. …9. Augustinus habitus Theologorum veterum: acutiss…imus, neque immerito I…. Graeco…um dis…ertissimus Chrysostomus. Fullerus. See a …reat commendation of T…rtullian in Jack en…raging tempest p. 8. Vir prof…cto acris ac vehemeniis ingenij, multa latino … scripsi…, sed stylo elaborato ac duro, & propter … vocum novitatom obscuro. Sixtus Senensis.for the Latine Church, and Golden-mouth'd Chrysosostome 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 Chrys…stome, Austen for disputations, Jerome for the tongues, Gregory for Morals.
Augustine,
Vir supra omnes, qui ante eum & post eum huc usque fuerunt mortales, admirabili ingenij acumine praeditus, omnibus liberalibus disciplinis instructus, Divinis scripturis longè omnium eruditissimus, & in earum explanatione ultra, quam dici queat, incomparabili subtilitate sublimis, omnes Latinae ecclesiae scriptores scribendi labore, & lucubrationum multitudine superavit. Sixtus Senensis Biblioth. Sanct. lib. quarto.
Subtilissimus Pat…um Augustinus Dr. Prideaux lectione quarta.
Gregory Nazianzene for his excellencie in divine knowledge was sirnamed the Divine.
Irenaeus (saith Capellus) was almost the ancientest of all the Fathers whose genuine writings are extant. He was Polycarpus his Disciple.
Tertullian was one of the Latine Fathers most Ancient, and very neere the Apostles, flourishing in the raigne of Severus the Emperour, about 200 yeares after Christs Birth, and not past one hundred after the death of John the Evangelist. Jerome being urged with his authority, said De Tertulliano nihil aliud respond…o, quamecclesiae 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 holinesse of life. He was so diligent a reader of Tertullian, that he intermitted no day,Da Magistrum, Augustmus Copiosus est, Hieronymus succinctus: Lactantius Ciceronem imitatur, Tertullianus obscuritatem amat: Chrysostomus ornatus & apertus est, Nazianze…us pressus & acutus Whitakerus de Scripturis. but would call to have his Master (meaning Tertullian) given him. Doctor Hall cals Lactantius the Christian Cicero Jerome cals him eloquentiae Tullianae Flievium. Epist. ad Paul. tom. 1. and Mr. Selden de Dis Syris cals him Politissimum Patrum.
Sententious Tertullian, grave Cyprian, resolute Hierome, * flowing Chrysostome, divine Ambrose, devout Bernard, heavenly Augustine. Bish. Hals 4th Decade of Epist. Epist. third. One saith, he that looks upon the Fathers works would think they did nothing but write, he that looks on their devotions would thinke they did nothing but pray, he that lookes on their learning would think they did nothing but read.
Bernard was a worthy man in the corrupt age in which he lived, but Bernardus non vidit omnia say the Papists.
Bernardum non admitto, ut pote recentiorem, & longè post confirmatam Romani Pontificis tyrannidem, scribentem ex more & errore sui temporis. Chamierus de Canone l. 3. c. 3. &c. 5.
Dand… venia bonis illis & sanctis patribus qui ignorantia linguarum multae saepe aliena à germana scriptura senserunt,Mercerus in Gen. v. 16. pia alioquin attulerunt.
3. For Protestant Interpreters.
Calvin *Ex Scriptura ipsa Calvinu ita scripturam interpretatus est, ut inter aequos rerum judices, doctissimi interpretis nomen jure meritus fit. Rivetus in Catholico Orthod…xo.is not onelyonly commended by our own writers, but by the very Papists. See Watson in his Quodlibets.
I would content my selfe among the new writers with Mr. Calvin, who performeth best of all other that which he of himselfe professeth, that a man in reading his expositions reapeth this benefit, that for the shortnesse he useth, he departeth not farre from the Text it selfe. Cartw. letter to Mr. Hildersham.
Piscator hath done well in his Scholia on all the Bible. He follows Junius for the Old Testament, and Beza for the New, and in his Aphorismes he follows Calvins Institutions.
Bucer *Quo ne… aetate sua solidior & nervosior Theologus Whitakerus in conci…ne ultima.also was an excellent Divine. He hath written a twofold Exposition on all the Psalmes, one more large and Paraphrasticall, the other briefer and ad verbum.
Francis Junius *Incomparabilis illa editio Tremellian…, opera & cura doctissimi Theologi Francisci I…ni… elucubrata & expolita plur. i… busque Scholi… locupletatae. Fulle 1 miscel. Sac. l. 2. c. 1. Vide Boo…ij censuram in Indice Au…orum. Animadversionibus Sacr… praefixo. In novo Testamento laboravit Erasmus Roter… damus non inutiliter, cum vertend…, tum paraphrasi explicando, tum annotando. Chamierus de Canone l. 12. c. 1.the very Oracle of Textuall and Scholasticall Divinity, as Dr. Hall cals him, Epist. 7. Deead. 1.
Vatablus his Annotations upon the Old Testament, and Bezas on the New are commended by Zanchie in his Miscellanies: But Arnoldus Boot in his Jndex Autorum before his Animadversiones Sacrae, saith Robert Stephens, and not Vatablus was the Authour of those Scholia which are in Vatablus his Bible.
Quid hac phrasi denotetur, optimè exposuit D. Beza suis in novum Testamentum nunquam satis laudatis notis. Constantin L' Empereur in Dan. c. 2 v. 8.
See more of him in Zanchies Epistles.
Amania, Paulus Fagius, Drusius, Ludovicus Capellus, Livelie, Cameron, Ludovi…us de Dieu, have beene Great lights, and by their skill in the tongues, have excellently interpreted Scripture.
Peter Martyr, Lavater, Musculus, Zanchie, Pareus, 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 faeliciter c…ptam, eadem methodo in reliquos Scripturae libros pert…xi. Voet. Biblioth. Theol. l. 1. c. 14.
4. For Popish Expositors.
Aquinas *Papa Innocentus primum l… cum tribuit Thomae post scripturas, & …e…i…ò, nam melius de Papatu meruit quam omnes Patres-Rainoldus B. Mortons App…ale. l. 2. c. …. Sect. …2. Papistarum Homerus Thomas Aquinas Rainold. de lib. Apoc.is esteemed by the Papists as the Oracle of the Romish Schoole,*Rainolds against Hart. Thomas Aquinas adhuc infans chartam versans, imo comedens significabat quam studiosus foret adultior factus. Cornel a L…pide in Gen. 25. 22. whom for his profound learning and search into the mysteries of all Divinity they sirnamed Angelicall.
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 aeruditi istius saeculi, ut pote sublimioribus studijs intenti, neglexere. Sixtus Senensis. vide plara ibid.
Luther on 9 of Genesis chiefely commends Lyra for following the literall sense. Nicolaus Lyranus, vir tanta tamque pura, vera & germana sacrae Scripturae scientia praeditus ut in illa exponend… nullum habeat illius temporis parem. Rainoldus de lib. Apoc. tom… 1. praelect. 21.
Ex antiquioribus tanquam universales & communes commentatores habiti fuerunt Lyrasnus & Glossa. Voetius in Biblioth. Theol. Jansenius eruditus & moderatus*Spanhem. dub. Evang. parte …ecunda. Dub. 34. vide ibid. Dub. 5. p. 132. 133. Interpres.
Cajetane went over all the Scripture,*Chamierus. saving the Canticles and Prophets, which dying he left begun, and the Revelation, quam de industria attingere noluit.
He was both a learned & moderate Papist, as Chamier and Whitaker both shew. He was chiefely intent on the literall sense *Cardinalis Cajetanus omnes Epistolas novi Testamenti & Actorum librum recensuit ad veritatem▪ Graec…m & annotationibus illustravit, intra spatium circiter decem mensium, Chamierus tomo 1… de Canone l. 13. c 4. Vir meo judicio quamvi… Papista, tamen candidus plurimumque distans abea pertinacia, quam in reliquis deplorare cogimur. Idem de Canone. l. 12. c. 1. Vide Whitakerum de Scripturis pag 16, 17 & 196. Andradius mentione Cajetani facta su… jungit, omnes illum aetatis suae longe superasse.and that according to the Hebrew truth, of which tongue he had little knowledge, but had by him those that were skil'd in the Hebrew, who would interprete ad verbum not onelyonly exactly, but superstitiously, and often absurdly, which often drew the like expositions from the Cardinall.
There are now 5 Papi…s joyned together in severall Volumes on the whole Scripture, Immanuell 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.
Maldonate doth well on the Evangelists, but was a most supercilious writer; and no marvell, since he was for his Country a Spaniard and his profession a Jesuite.
Masius *Andraeas Masnes. Papista quidem, at sanior & dexterrimus scripturae Sacrosanctae interpres. Glassius onomat.hath written learnedly on Joshua.
Quanta vir ille linguae Graecae sed preaesertim Hebrae…cae, Rabbinicae, & Syriacae cognitione fuerit imbutus, nemini docto opinor incognitum. Morinus l. 1. exercitat. 9. c. 6. and exercit. 1. c. 4. Andreaeas Masius linguae Hebraicae & Syriacae peritissimus, atque in lectione Rabbinica egregiè exeroitatus.
The Popish Postils are the burden of many Camels (as Lipsius speakes of the Bookes of the Law) and are fitly s…iled by godly Divines pigrorum pulvinaria. Vide Zepperi Artem Habendi & Audiendi conciones, sacras. l. 1. c. 4 p. 38 39. &c.
Ministers to all the meanes formerly mentioned for the interpreting of Scripture, must adde a conscionable practise of what they know, and must in all humblenesse of minde seeke the peoples edification.
The meanes to be used by the people, to understand the Scripture and find out the sence and meaning of it.
1. If they be learned, they may make use of most of the former meanes prescribed to Ministers.
2. Such as are unskilfull, and know not how to make use of those meanes, are
1. Diligently to read the Scripture, in which are to be considered.
1. Antecedent preparation that they come to the reading and studie of the Scriptures with PrayersPater quidem dixit se orand… magis, quam s…udendo ac legendo, in cognitione Scripturarum profecisse… 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 spirituall frame of the heart,Prov. 4. 13. that they may not understand onelyonly but cordially affect what they understand
2. Application of all things to the Examination, Correction,John 7. 17. and amendment of their own lives,
3. Diligent Meditation.
4. Conferring of it with others,Deu…. 6. 6. 7. and Catechizing.
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 read them judiciously.
We teach of our Meanes, that they all together, doe make a perfect way whereby we may finde the right sense of the Scripture.Praxis ecclesiae P…at. um consentiens interpretatio.
Our Adversaries prescribe this method and course to be taken in expounding of Scripture, which consists in 4 rules:Conciliorum praescripta & decreta, Regula fidei. The generall practise of the Church, the Consonant interpretation of the Fathers, the decrees of generall Councels; lastly, the rule of faith consisting partly of the Scriptures, partly of traditions unwritten.
In all these meanes the Pope is implicitely understood, for the rule of faith is that which the Pope approves: the practise 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 confirmes; so that the Pope must interprete all Scripture. But divers reasons may be alleaged 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 grossely erred in interpreting of Scripture, as in the 8th of the Romanes 8. v. those that are in the flesh cannot please God; that is those that are married, said Siricius the Pope. Innocent so expounded those words John 6. unlesse you eate the flesh of the Sonne of man and drinke 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 *Inter Pontifices Roman…s multi fuerunt scelerati, ex quorum improb… vita plus redijt ad Christianos scandali, quam ex …orum autoritate adificationis. Non potuit vit humani ingenij, non fremere, cum legenti Pontificum Romanorum vita…t…t occurrerent monstra scelerum. Chamierus. de Canone l. 3. c. 6. Vide plura ibid. Absit ut unius homuncionis, & quidem Infirmissiimi, arbitrio stare credamus vel eadere veritatem Dei. Chamierus. ibid. c. 7.doe differ among themselves in Interpreting of Scripture, as Matth. 16. 18. Some Pop… say rightly that by the Rock Christ or the confession of faith given by Peter concerning Christ is meant, others interprete it of the person of Peter the Apostle, others expound it to be the Romane Seat or Chaire.
3. Because many of the Popes of Rome have not onelyonly erred but been grosse & wicked Hereticks. Liberius the Pope about the yeare 350 was an Arrian and subscribed to the unjust condemnation of Athanasius, and afterward as an obstinate Hereticke was deposed. Honorius the first was a Monothelite, he held that Christ had but one will and so but one nature, and for this heresie was condemned in 3. Generall Councels. Some Popes were Atheists, as Leo the tenth who called the Gospell fabulam de Christo.
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.
For Counc…ls.
Gregory the Pope did reverence the 4 first generall Councels, as the 4 Evangelists.
But if these foure generall Councels be of equall authority with the foure Evangelists, 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 generall Councels.
1. Because even universall Councels have erred; the Chalcedonian Councell,*Plus credendum est simplici laico scripturam proferent…, quam toti simul Concilio. Panormitanus▪ one of the 4 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 universall visible Church Matth 26. 65. John 11. 47. See Act. 4. 18.
2. Generall councels have beene opposite one to another, that of Constance to the other of Basill; whereof one setteth downe that Councels could erre and so also the Pope, and that a Councell was above the Pope; the other affirmeth the quite contrary.
3. There were no Generall Councels after the Apostles for 300 yeares till the first Councell of Nice, when yet the Church had the true sence of the Scriptures.
4. The generall Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councell of Nice.
5. 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 onelyonly. But the rule of faith and Scripture is all one.
As the Scriptures are not of man, but of the Spirit; so their interpretation is not by man, but of the Spirit likewise.
Let Councels, Fathers,*Mr. Greenhill on third of Ezek. v. 14. p. 316. Churches, give their sense of the Scripture, it's private, if it be not the sense and interpretation of the Spirit. Let a private man give the true sense of the Scripture it's not private,foreign. because it's Divine; the sense of the Holy Ghost, and private, in 2 Pet. 1. 20. is not opposed to publike, but to Divine; and the words are to be read, no Scripture is of a mans own interpretation; Analysis 1. Grammatica quae proprias.that is, private, contrary to Divine.
The word is interpreted aright by declaring 1. The order,2. Rhetorica quae tropicas dictiones excutit. 2. The summne or scope 3. The sense of the words, which is done by framing a Rhetoricall and Logicall Analysis of the Text. In giving the sense, three Rules are of principall use, and necessity to be observed.3. Logica quae scopum, q…ae antecedentium & consequentium seriem, pr… bationumque vim indicat.
1. The literall and largest sense of any words in Scripture must not be imbraced farther, when our cleaving thereunto would breed some dis-agreement 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 dis-agreement the Holy Ghost leads us by the hand to seek out some distinction,Altingius. restriction, limitation or figure for the reconcilement thereof, and one of these will always fit the purpose; for Gods word must alwayes bring perfect truth, it cannot fight against it selfe.
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 chiefely those that seeme to differ with the present Text, being duly compared together.
The end of the first Booke.