Expository Notes on the Pentateuch, Directions
Directions FOR The right underſtanding Of the SCRIPTURES.
1. Rule
THere are tropes or figurative expreſſions which are made uſe of by the Spirit of God in the Scriptures, which if not war…ly obſerved, will occaſion a miſunderſtanding of the text: The Scriptures are adorned with various kinds of Elegancies, and Rhetoricall expreſſions, demulcere animos legentis: Amongſt many others, I ſhall inſtance in two.
1. The figure, called foreign, a figure, whereby one thing is ſignified by two ſeverall Noune ſubstantives; As, The Lord will create upon every dwelling place of Mount Sion, and upon her aſſemblies, a cloud a…d ſmoke by day: viz. a ſmoaky cloud. Iſa. 4. 5So, I indeed baptize you with water unto repentance, but he that cometh after me, is Mat. 3.11mightier then I, whoſe ſhoes I am not worthy to beare, he ſhall baptize you with the Holy Ghoſt, and with fire, viz. with the holy Ghoſt, as with fire. Sad conſequences may follow upon the literall Interpretation of this Scripture. I have read that the Abyſeni tooke this text literally and when they baptized their children, they poured water upon them, and then marked them with an hot iron.
2. The figure, called Ironia, whereby we ſpeak one thing, and meane another, but ſignifie our meaning, either by our geſture, or manner of ſpeaking; this manner of ſpeech, though it be often abuſed unto ſinne, as in deriding and ſcorning our brethren, yet is in it ſelfe lawfull, if rightly uſed; and of this we have example in the Scriptures. Such a ſpeech was that of Michaiah to wicked Ahab, Go up and proſper. If this figure were not 1 King. 22. 15obſerved, we might queſtion the truth of this Scripture, for Ahab did not proſper, neither was Ramoth-Gilead gven into his, hand. Such a ſpeech was that of Elias in deriding the folly of Baals Prieſts, Crya aloud, for he is a God, either he is talking, or 1 King. 18. 27he is purſuing, or he is in a journey, or peradventure he ſleepeth, and muſt be awaked. Such was Pauls ſpeech, For what is it wherein ye were inferiour to other Churches, except 2 Cor. 12. 13it be that I my ſelfe was not burdenſome to you? forgive me this wrong, viz. all the wrong I did you, was this: whereas I might have required maintenance from you, I wrought with my hands, and maintained my ſelfe, pray forgive me this wrong.
2. Rule
The proper Idioms of ſpeech which are made uſe of by the Spirit of God in the holy Languages Hebrew and Greek, are heedfully to be obſerved. There is not a Language, but hath ſome phraſes peculiar, and proper to it ſelfe. He would be laught at, by all thoſe that pretend but to a little skill in Learning, that would go about the tranſlation of Cicero, or Virgil word for word into Engliſh, and the reaſon is, becauſe Engliſh hath ſome phraſes proper to it ſelfe, the Latine hath ſome phraſes proper to it ſelfe: to give you inſtances proper for this Rule. The Phariſee ſaid, I faſt twice in the week, Luke 18. 12,In the Originall it is, foreign, I faſt twice in the Sabbath; yet it is not tranſlated ſo, becauſe Sabbath amongſt us, is a word propriate to the Lords-day. So in another place: If they come from market, (ſpeaking of the Phariſees) except they w…ſh, they eat Mare 7. 4.not. And many other things there be, which they have received to hold, as the waſhing of cups and pots, &c. In the Originall the words are foreign, the Baptiſme of pot…s, but we tranſlate it not ſo, becauſe Baptiſme amongſt us, is a word propriate to a Sacrament. So we read, When Jeſus wos borne in Bethelem of …udea in the dayes of H…rod Mat. 2. 1.the King, behold, there came wiſe men from the Eaſt to Jeruſalem. The wiſe men came from the Eaſt. In the Originall it is foreign, but we tranſlate it not Magicians, becauſe amongſt us, it is a word propriate to ſorcerers.
3. Rule
We are not onelyonly to minde that which is written, but the minde of the writer. As for inſtance, Paul ſaith; When it pleaſed God, who ſeparated me from my Mothers womb, Gal. 1.15. 16.17.and called me by his grace, to reveale his Sonne in me, that I might preach him among the heathen; immediately I conferred not with fleſh and blood; neither went I up to Jeruſalem, to them which were Apoſtles before me, &c. Theſe words, if you obſerve not the ſcope, and aime of him that writ them, may ſeeme to ſavour of a…rogance, that Paul ſhould not in a buſineſſe of ſo great concernment, conferre with them that were Apoſtles before him: and therefore Pauls deſigne herein is to teach us, that when a truth is clearly revealed to us by God, we are not to diſpute, to conſult with fleſh and blood, whether we ſhall cloſe with it, or not. And truely we muſt obſerve this, as well in what men do, as in what men write or ſpeake: The Phyſician cuts the body, the thiefe cuts the body, yet we make a difference between what the Phyſician doth, and what the thiefe doth, becauſe their aime is not the ſame. Hence alſo is that Axiome, uſed amongſt Politiques: The reaſon and equity of a Law, ſhould rather be obſerved then the letter. There is in Laws, an equitable, and a literall ſenſe; the Law taken abſtract from its originall reaſon, and end, is a ſhell without a kernell, a ſhadow without a ſubſtance, and a body without a ſoul; nor need this equity be expreſſed in the law, being ſo naturally implyed, and ſuppoſed in all laws. As when the Militia of an Army is committed to a Generall, it is not with any expreſſe condition, that he ſhould not turne the mouths of his Cannons againſt his owne ſouldiers, for that is naturally and neceſſarily implied, and therefore needleſs to be expreſſed, inſomuch as if he did attempt or command ſuch a thing againſt the nature of his truſt and place; it did ipſo facto eſtate the Army in a right of diſobedience; except we think, that obedience binds men to cut their owne throats.
4. Rule
The knowledge of the originall Languages is of great uſe for the underſtanding of the Scritures. I grant our Saviour choſe unlearned men for his Diſciples, but he made them learned before he made uſe of them. Now that which they had by extraordinary revelation, muſt be ſupplied to us by education, for miracles are ceaſed; and therefore Paul gives in charge to Timothy, Till I come give attendance to reading. 1 Tim. 4. 13, 15.And ver. 15. Meditate on theſe things, that thy profiting may appeare to all. And here I would obſerve, that though ſome of thoſe whom Chriſt called were unlearned yet others were learned; as, Paul, Nathaniel, Nicodemus. If the moſt of thoſe whom Chriſt called had been learned, the world would have ſaid he had made choice of them for their wiſdome; if none of thoſe whom Chriſt called had been learned, the world would have ſaid, they had been deceived, out of their weakneſs, and ignorance.
It cannot be denyed, but that there are ſome Sermons preached, that have more learning in them, then divinity: Saint Auguſtine bewailed this as the vanity of his youth, that he had framed diſcourſes, ut placerent magis quam ut docerent, to pleaſe rather then to profit. Humane learning is to be uſed in exerciſes, non ut eſculenta, ſed ut condimenta, not as meat, but as ſawce. A man would be loath to have ſawce onelyonly brought him for his dinner. Learning beautifies, and adornes a Sermon, as …ace ſets out a garment; yet we would not be willing to have a garment altogether of lace.
Learning may be abuſed, but certainly there is a very good uſe to be made of it, by the Miniſters of the Goſpel; ſome ſay, God in Scripture hath not appointed Univerſities: grant we this, no more hath God expr…ſly appointed Schooles, to teach children to read: and indeed what need was there, when God had commanded us to ſearch the Scriptures. Qui vult finem, vult media.
Tranſlations are excellent helps (and bleſſed be the Name of the great Jehovah, that we have the benefit of them) yet the Learned will tell you in regard of the Emphaſis, and fulneſſe of the Originall, they may ſay as the Queene of Sheb…; that which ſhe heard was nothing to the glory of that which ſhe …aw. I my ſelfe (though I do not pretend to be in the number of thoſe above mentioned) falling into diſcourſe with one acounted eminent for konwledge in Religion, but He…erdox in judgment, conferring with him concerning the worke of ſoulhumbling, and urging that text, Come unto me all ye that are weary▪ & heavy-laden, &c. He told …e that coming to Chriſt was before weary and heavy-laden; Whereas if he had read but his Grammar, he might have known that though coming to Chriſt, go before being weary and heavy-laden, in order of words; yet weary and heavy-laden, go in conſtruction, and in order of ſenſe. So it is ſaid there of the Gentiles, that As Act. 13: 48many as were or dained to eternall life, believed. Some tell us, the words ſhould be rendered thus, As many as were addicted to eternall life, beleeved, viz. as many as were addicted, and diſpoſed heaven-ward afterwards beleeved; whereas the words in the Original run thus, foreign, And they beleeved, as many of them as were ordained to eternall life; that word which is placed in the laſt place in our Engliſh Bibles, (which I ſuppoſe might be one occaſion of the miſtake,) is placed in the fi…ſt in the Greek.
5. Rule.
In the interpreting of Scriptures, we muſt obſerve who it is that ſpeaks, whether a Prophet, or one of a more private capacity; if it be a Prophet, whether he ſpeakes in his owne perſon, or in anothers If he ſpeakes in the perſon of another, we muſt obſerve whether he ſpeaks in the perſon of God or man, or of a good man or a wicked man? Theſe things muſt carefully be heeded, if you would underſtand the Scriptures; for inſtance, Solomon perſonates the Atheiſt. That which befalleth the ſonnes of men, befalleth Eccl. 3.19.beaſts, even one thing befalleth them, as the one dieth, ſo dieth the other, yea, they have all one breath ſo that a man hath no preeminence above a …eaſt; and whereas the Atheiſt heard ſome ſpeak of the aſcent of mans ſpirit, he replies, Who knoweth the ſpirit of a ver. 21.man, that goeth upward? viz. Who can tell there is ſuch a difference between a man and a beaſt? This is not known, onelyonly talked of and gueſſed. A learned Author enlarges himſelfe on this Scripture thus: Is it not ſtrange, ſaith he, that any of thoſe who are called ſober Chriſtians, ſhould plant their opinion in this ſoyle of Atheiſme, and make that a proofe of their faith which Solomon onelyonly brings as a proof of ſome mens infidelity? there is no more reaſon to ground the tenet of the ſoules mortality on this text, then there is encouragement unto intemperancy from that, Rejoyce, Oh young man, in thy youth, &c.Eccl. 11.9.
6. Rule.
The Scripture is the word of truth, and yet every thing that is writen in the Scriptures conſidered without reference to the context or the perſon that ſpeaks, is not truth; hence is that rule made uſe of by Divines in this caſe, Scripturae narratio quamvis veriſſima ſit, non tamen omnia quae ibi dicta ſunt vera eſſe dicuntur; for inſtance: He caſteth out Divels, through Beelzebub, the Luk. 11.15.chief of Divels; The words in themſelves conſidered, are blaſphemous, and falſe, and yet the Script…ral narration of them is true.
7. Rule.
In the expounding of Scripture, we are not ſo much to reſpect from whence words are de…ived, as how they are uſed; this Axiom is out of Aquinas, & the School-men; Verbis non tam ſpectandum ex quo, …uàm ad quid ſumantur; as we ſee the branches of trees ſpread much further then their roots, ſo derivative words are often of larger extent of ſignification then their primitives; as for inſtance, foreign, ſignifies a ſound, or an echo, but foreign, ſignifies to Catechize or to i…ſtruct in the principles of religion: That thou mightest know the certainty of thoſe things wherein thou haſt been i…ſtructed, foreign Luke. 1.4.foreign: ſo the word foreign, ſignifieth tingo, to dip, or plunge into the water, yet foreign, is frequently, if not alwayes, taken more largely, for an… kind of waſhing, rinſing or cleanſing, where there is no dipping at all, the Apoſtles were baptized with fire, yet they were not dipt into it; tables & beds are ſaid in the originall to be baptized, viz. waſhed, not dipt; the Iſraelites in the wilderneſſe were baptized with the cloud, yet not dipt into it; the children of Zebedee were to be baptized with the Baptiſme of blood, wherewith our Saviour was baptized, yet neither he nor they were dipt into blood; ſo the Ancients ſpeake of the Baptiſme of tears▪ wherewith all penitents are waſhed, yet there is no dipping in ſuch a B…ptiſme.
8. Rule.
We muſt not only take notice of thoſe phraſes or words which are made uſe of by the Spirit of God in the Scr…ptures, but alſo in what reſpect thoſe phraſes or words are made uſe of in that particular text which we deſire to underſtand for inſtance it is ſaid▪ This is life eternall, that they might know thee the only true God, and Jeſus Chriſt whom thou haſt ſent: If the Father be Joh. 17.3the only true God, how then is the Son or the Holy Ghoſt God? For the anſwering of this difficulty, we muſt conſider upon what account, Chriſt calleth God Father in this place: we muſt know therefore, that verſe 1.though he …ſeth the word Father: yet Father is nor there taken for the firſt perſon in the Trinity, but as a common attribute of the Deity; ſo it is elſewhere taken: our Saviour in his Prayer teacheth us Mat. 6.9to ſay, Our Father; ſo, V. 14. If ye forgive men their treſpaſſes, your heavenly Father will alſo forgive you; according to which interpretation, this text is parallel to that of the Apoſtle: There is one God, and one Mediatour betwixt God and man, the man Chriſt 1 Tim. 2.5.Jeſus.
So in John it is ſaid, The Spirit of truth which proceedeth from the Father, he ſhall teſtifie Joh. 15.26of me: Now if this rule be not obſerved, here will ariſe a difficulty: if the Spirit proceed from the Father onelyonly, how doth he proceed from the Father, and the Son? We muſt conſider therefore upon what account the Spirit is ſaid to proceed from the Father, in the place above alledged: viz. becauſe he proceedeth from the Father originally, not becauſe he proceedeth from the Father only; elſewhere he is called the Spirit of the Son: And becauſe ye are ſonnes, God hath ſent forth the Spirit of his Son into Gal. 4.6.your hearts, crying, Abba, Father.
9. Rule.
In the time of St. Paul the Iewiſh ceremonies were things indifferent, which might be uſed or not uſed, as they ſaw-it tend to Gods Glory, and the good of the Church; now this is profitable to know, for the underſtanding of the Hiſtory of the Acts, where we ſhall finde Paul, uſing Circumciſion, and yet writeth againſt it in his Epiſtles
There are three things obſervable as to the uſe of Ceremonies.
1. Before the death of Chriſt the uſe of Ceremonies was not indifferent, but neceſſary, as being commanded of God.
2. After the death of Chriſt, their uſe was indifferent for a time: this time was till the doctrine of Chriſtian liberty might be fully made known to the world, which could not be done on a ſudden: As Acts of Parliament have a day ſet downe, when they ſhall be in force, that ſo all the ſubjects of the Land may have time convenient to take knowledge of them; ſo it is in this caſe.
3. But now they are not neceſſary, nor indifferent, but abſolutely forbidden. After the paſſion of Chriſt, Jew…ſh Ceremonies were mortuae, ſaith a learned man, that is, dead: But after the divnlgation of the Goſpel, they bec…me mortiferae, that is, deadly.
Saint A…guſtine elegantly expreſſeth this by a ſimilitude; A mans friend dyes; he doeth not ſo ſoone as the breath is out of his body, take him by the heeles, and dragge him out of the doores, and caſt him upon the dunghill; but he keeps him a certaine time, wraps him in fair cloaths, and ſo with honour accompanies him to the grave: ſo theſe Ceremonies were alive till Chriſt; and becauſe they had been by divine Ordinance, of great uſe in Gods worſhip, they remained for a time indifferent, that ſo they might be laid down in an honourable manner.
And here you may ſee the difference between Lawes Ceremoniall, and Lawes morall; the one were temporary, the other are univerſall, …nd perpetuall; the one were therefore good, becauſe they were commanded, the other were commanded, becauſe they were good: Morall Lawes …ave an inward goodneſſe in them, which others have not. When the Apoſtle would ſet forth the glory and excellency of the morall Law, he gives theſe titles to it, that it is holy, and juſt, and good, which holineſſe, juſtice, Rom. 7.12.and goodneſſe he oppoſeth to his owne wickedneſſe: I am carnall, ſaith he, but the Law is holy, and juſt, and good. Now look as his carnality that was contrary to the Law, was evill in it ſelfe, ſo the Law which was contrary to that carnality, was juſt, holy, and good in it ſelfe. The Prophet Micah perceiving how forward many were in Ceremoniall duties and ſacrifices in oppoſition hereunto, he tells them, He hath ſhewed Mic. 6.8.thee, Oh man, what is good (ſpeaking of morall duties, as ſhewing mercy, and walking humbly with God) were not ſacrifice, and offerings good, as well as mercy, and walking humbly? Yes, but herein lyes the difference: ſacrifice, and burnt-offerings were not in themſelves good, but onelyonly as commanded by God, but morall obedience, as ſhewing mercy and walking humbly is good in it ſelfe, and therefore ſaid the Prophet, He hath ſhewed thee, Oh man, what is good.
10. Rule.
Compariſons in Scripture muſt not be wreſted further then the ſcope of the compariſon requires: For inſtance, Saint James …aith, As the body without the Jam. 2.26.ſpirit is dead, ſo faith without workes is dead alſo; The Papiſts gather from hence, as the ſoul is the forme of the body, and animates it, ſo are workes the forme of faith which animate faith; but the compariſon is wreſted, for the ſcope of the Apoſtle is this, as the body is known not to be dead by the operation, and preſence of the ſoul, ſo faith is known not to be dead by workes.
So the Church is called the piller of truth. The Papiſts make the compariſon 1 Tim. 3. 15.here; as the pillar upholds the houſe, ſo the Church upholds truth. But the compariſon is wreſted; the Church is the pillar of truth, viz. it holds out truth (we uſe to hang out things upon pillars) but it doth not hold it up.
11. Rule.
When we read concerning Chriſt in the Scriptures, we muſt conſider what expreſſions referce to Chriſt as he was God, what expreſſions referre to Chriſt as he was man, and what referre to his perſon as he was foreign, God-man: This Rule muſt heedfully be obſerved, that we may neither confound the natures of Chriſt with Eutyches, or cry up two perſons in Chriſt with Nestorius.
As we may ſay concerning a man, that ſome things are attributed to him which are proper onelyonly to his ſoul, as he is ſaid to underſtand, to grieve, to rejoyce, to fear, to hope; ſome things are attributed to him which are proper onelyonly to his body, as to eat, and drinke, and walk; ſome things again are attributed unto him which are neither proper to the ſoul alone or the body alone, but to the Quid compoſitum, the perſon conſiſting of both; for inſtance, to laugh, to write accurately, to ſpeake judiciouſly.
In like manner, ſome things are ſpoken of Chriſt as he was God; for inſtance, he is called the Word, the image of the inviſible God, the expreſſe image of his ſubſtance. Some things are ſpoken of Chriſt, as he was man, as that he was acquainted with griefs, that he was hungry, thuirſty, &c. ſome things againe are ſpoken of Chriſt neither as he was God, nor as he was man diſtinctly conſidered, but as he was God-man; for inſtance, Had they known it, they would not have crucified 1 Cor. 2.8.the Lord of glory. So, Take heed unto your ſelves, and to all the floock, &c. to feed Act. 20. 28.the Church of God, which he hath purchaſed with his owne blood.
12. Rule
There are ſeverall promiſes in the Scriptures, which although as to the rinde and outſide of them, they ſeem to relate onelyonly to temporals, yet if we look within, we ſhall finde that they containe ſpiritualls; Now this muſt carefully be obſerved, that we may be eſtabliſhed concerning the truth of divine promiſes; Abraham was promiſed a ſonne, a bleſſing temporall; but there was a ſpirituall bleſſing annexed (even the greateſt that ever the ſonnes of men were made partakers of) viz. the Lord Jeſus Chriſt: whom the Scripture calls the ſonne of Abraham, that ſeed in which all the nations of the earth ſhould be bleſſed: You have another inſtance alſo in Samuel, where Nathan ſays, to David. When thy dayes be fulfilled, and thou ſhalt 2 Sam. 7. 12, 13, &c.ſleepe with thy fathers, I will ſet up thy ſeed after thee, which ſhall proceed out of thy bowels, he ſhall build an houſe for my Name, and I will establiſh the throne of his Kingdom for ever.
Theſe words here are ſpoken of Solomon, and yet ſomething elſe is intended by the Spirit of God in this Scripture, then can in propriety of ſpeech be attributed unto Solomon. For the power of Solomon was exceedingly weakned before his death, and afterward his ſon even upon the point caſt out of his Kingdom, by the revolting of the ten tribes.
But that which is more then all this, Solomons race we may ſee ended in Jeconiah; Thus ſaith the Lord, Write ye this man childleſſe, Jerem. 22. 30.a man that ſhall not proſper in his dayes, for no man of his ſeed ſhall proſper, ſitting upon the throne of David, and ruling any more in Juda.
Therefore this promiſe muſt be extended further then to Solomon, and his ſeed; to Chriſt, even of whom Solomon was a type, whoſe Kingdome is for everlaſting.
But it is ſaid, Jeconias had a ſon, and after Object. they were brought to Babylon, Jeconias, begat Salathiel, &c. Mat. 1 12.
'Tis true, children are aſcribed to Jeconiah, Reſp. but children by ſucceſſion, not by generation; and therefore Jeconiah (as I have ſaid) dying without iſſue, Salathiel in the line of Nathan, Solomons brother, comes in as neereſt heire, and is reckoned by Saint Matthew, the ſonne of Jeconiah, viz. legall. For we muſt underſtand, that there was a double deſcent, uſually reckoned among the Jewes, the one legal, the other natural; the natural deſcent was, when as one by natural generation deſcended of another; the legal deſcent was, when one not naturally deſcended of another, yet ſucceeded as neareſt of kin to the inheritance.
This is neceſſary for us to obſerve, that we may be convinced of a truth (not taken notice of by moſt in the world) viz. that our Lord Jeſus was not of the line of Solomon naturally; that is, he was not the natural ſonne of Solomon, but the natural ſonne of David by Nathan, Solomons brother; he was legally Solomons ſonne, not naturally.
Hence al…o the Evangeliſts Matthew, and Luke may be reconciled; Saint Luke deduces the natural line of Chriſt from David, making it known how Chriſt by Nathan is the natural ſonne of David, according to the fleſh; but Saint Matthew deduces the legal line of Chriſt from David, making it known how Chriſt as Solomons heire and lawfull King of the Jewes ſucceeded as neereſt kinne to ſit upon the throne of David his Father, for the which cauſe alſo Saint Matthew calls him borne King of the Jewes.
13. Rule.
There are many things ſpoken of in the Scriptures, as done, and paſt, which in truth are promiſed, and to come.
For inſtance, in Eſay many things are ſpoken by the Prophet, as done, and ſuffered by Chriſt, which notwithſtanding were to be done, and to be ſuffered: So, Surely he hath born our griefes, and carried our ſorrowes: And ver. 5. He was wounded for our Iſa. 53.4tranſgreſſions he was bruiſed for our iniquities: So, ver. 7. He was oppreſſed, and he was afflicted.
In like manner the Pſalmiſt, For dogs have compaſſed me; the aſſembly of the wicked Pſal. 22.16have encloſed me, they pierced my hands, and my feet.
A learned Author, gives us this account of this Rule; In prophetia bene miſcentur futura praeteritis quià ea, quae ventura prophetantur ſecundùm tempus futura ſunt, ſecundùm ſcientiam verò prophetantium j…m pro factis habentur. Many things propheſied in the Scriptures, if you note ſtrictly the time of their accompliſhment, are to come; but the revelation of them to the Prophets of God, were as full of light, and certainty as if they were preſent.
Another thus: Omnis lingua prophetica loquitur de futuro tanquam de praeterito; & hoc ideò, quià dictum Dei habetur pro facto. The Prophets ſpeak of things to come, as of things paſt, becauſe Gods word is his act.
14. Rule.
In the peruſall of the Scriptures it is ſafer to follow the commands of God, then the examples of men: This will appeare if you conſider theſe particulars.
1. The good actions of wicked men are heedfully to be obſerved: Jehus zeale for God is worthy of our imitation, provided we act from a right principle, to a right end: Precious ſtones, ſome ſay, may be taken out of poyſonous creatures.
2. The evill actions of godly men are carefully to be avoided; the falls of the Saints are ſpectacles of naturall frailty, not examples for practice: they are written for our caution, not for our imitation. Rocks are ſet downe in a Map, that the ſaylors may ſhun them, and not run their ſhips againſt them. Lots wife, ſaith Auguſtine, was turned into a pill…r of ſalt; ut condiret te ſuo exemplo, that ſhe might ſeaſon thee, that thou mighteſt not do the like.
3. If the fact be approved in tanto, ſed non in toto, in ſome part▪ but not in the whole, it is not to be made an example of Imitation.
Zipporah circumciſed her child, and ſo the Angell left off to kill Moſes; therefore a midwife may baptize a child. This followes not; the Angell ceaſed to trouble Moſes, becauſe his ſonne was circumciſed, and not becau…e he was circumciſed by a woman,
4. Some actions of the Saints, may be approved of by God, and yet are not to be followed by us: and that in ſeverall Caſes: as,
1. What the people of God did by an extraordinary call, or by ſpeciall inſtinct from God: as when God commands Abraham to ſacrifice his ſon, this is no rule for a Fathers laying violent hands on his child, for God hath ſaid, Thou ſhatlt not kill. The Iſraelites taking away the Egyptians Jewells, is no warrant for couſenage, for this is aworke of the ungodly: The wicked boroweth, and payeth Pſ 37.21.not againe; the Apoſtle healing the ſick, anoninted them, therefore the Priest now may is a nonſequitur, for that Oyle was miraculous: Diſpenſations extend not beyond the particulars to whom they were given
2. What the primitive Chriſtians did, occaſioned by ſpeciall neceſſity of the times or for the avoyding of ſcandal; the primitive Chriſtians had all things common, they that beleeved were together, and had all things common; Acts 2 44.they knew Jeruſalem ſhould be deſtroyed and that they were to ſuffer great perſecutions, and therefore it was prudence rather to ſell, their goods, and to diſpoſe of them for the good of that Church of God, then to loſe all. So Paul makes his hands miniſter to his neceſityes. There is no footing here for Anabaptiſticall community, nor neceſſity laid on Miniſtors, to worke with their hands, except the times, and the caſe were alike.
15. Rule.
When the Spirit of God is pleaſed to make uſe of …militude in the Scripture, it is only required that they agree unto thoſe things unto which they relate, in that which they are brought to prove.
In every ſimilitude, there is ſome ſimilitude. Analoga ſunt foreign, non foreign, they are alike, but they are not the ſame.
For inſtance, you read of the ſimilitude Mat. …0.of the Labourers in the vineyard; and how the Lord of the vineyard makes no difference, in regard of his payment, between thoſe that came into his vineyard at the third and ſixth houres, and thoſe that came in at the ninth and eleventh hours: But they received every man a penny: And ver. 10.11.verſ. 11. When they had received it, they murmured againſt the good man of the houſe: Now who knowes not, when the people of God come to heaven to receive their penny there ſhall be no murmuring? It is ſufficient you finde in this Parable, that for which it was intended, viz. to prove the rich and free grace of God toward ſinners.
So in the Proverbes, 'tis ſaid, As a Prover. 11. 32.Jewell of Gold in a ſwines ſnout, ſo is a fair woman without diſcretion: Certainly there is a vaſt difference between a ſwine and between a woman, between a Jewell of Gold in a ſwines ſnout, and the beauty of a fooliſh woman▪ Yet the ſimilitude is apt enough for that, for which it was urged: viz. as a Jewell in a ſwines ſnout is rather hurtfull, then profitable, ſo is beauty to a fooliſh woman.
In the Canticles, it is ſaid of Chriſt, that Can. 5.…3.his lips were like lillies now if the compariſon be not marked rightly here, we may be deceived: for to make Chriſts lips as white as a lilly, were impertinent; therefore the compariſon is in odore, non in colore, in regard of the ſmell, not of the colour.
16. Rule.
In Scripture ſometimes a number certain, is put for a number uncertain: numerus finitus ubi intelligi debet infinitus and e contr…; ſometimes a number uncertain, is put for a number certain, numerus infinitus ubi intelligi debet numerus finitus: for inſtance,
1. A number certaine, is put for a number uncertain, Prov. 24.16. A juſt man falleth ſeven times a day, viz. many times So. Pſa. 24.16.Pſal. 119. 164.David, Pſal. 119. 164. ſeven times a day do I praiſe thee, viz. crebrô, ofttimes do I Eſay. 4.1.praiſe thee. So the Prophet Eſay, In that day ſeven women ſhall lay hold of one man, viz. many women, and ſome times you have more numbers then one in a Scripture when you have this very thing intended by the Spirit of God. For inſtance, Pſal. 91.7. A Pſal. 91 7.thouſand ſhall fall at thy ſide, and ten thouſand at thy right hand, but it ſhall not come nigh thee. A thouſand, and ten thouſand, viz. very many. So, Mat. 18.21, 22. Peter came to Chriſt, and ſaid, Lord, how oft ſhall my brother Mat. 18.21.ſinne againſt me, and I forgive him; till ſeven times? Jeſus ſaith unto him, I ſay not unto thee, till ſeven times, but untill ſeventy times ſeven, viz. as oft as thy brother ſinnes, againſt thee.
2. A number uncertaine is put for a number certaine. So the Lord ſpeaking of the Paſſeover, You ſhall keep it a feaſt to the Lord, throughout your generations, you ſhall keepe Ex. 12.14.it a feaſt by an Ordinance for ever, viz. as long as theſe Ceremoniall rites are in force. So it is ſaid of Hannah, that ſhe ſaid unto her husband, I will not go up untill the 1 Sam. 1. 22.child be weaned, and then I will bring him, that he may appeare before the Lord, and there abide for ever: And yet we ſhall finde, Numb. 8. 24.25.that the Levites were to wait upon the ſervice of the Tabernacle of the congregation, but from twenty five yeares old, to Deut. 25. 15, 16, 17.the age of fifty, So in Deuteronomy; If thy ſervant ſhall ſay unto thee, I will not go away from thee, becauſe he loveth thee, and thy houſe, becauſe he is well with thee, then thou ſhalt take an Aule and thruſt through his eare unto the doore, and he ſhall be thy ſervant for ever, viz: as long as he lives.
17. Rule.
In computation of times the Spirit of God frequently ſpeakes by a ſynecdoche of the whole for the part, or the part for the whole. For inſtance,
When Matthew ſpeakes of the transfiguration Mat. 17.1, 2.he ſpeakes of ſix dayes; After ſix dayes Jeſus taketh Peter, James, and John his brother, and bringeth them up into an high mountaine apart, and was transfigured before them; But now, Saint Luke ſpeakes of eight dayes; And it came to paſſe, about eight dayes after theſe ſayings, he tooke Peter, Luc. 9.28.and James, and John, and went up into a mountaine to pray, &c. For the reconciling of theſe places, we muſt know, that Saint Luke ſpeakes of part of the firſt, and the laſt dayes, as two dayes, and ſo he reckons upon eight dayes; Saint Matthew omits them, being but part of two dayes, and ſo reckons but upon ſix: So we ſay, Chriſt was raiſed the third day after his crucifixion, whereas he lay but one whole day in the grave; but per ſynecdochen part of friday and part of the Lords day are reckoned for two dayes.
18. Rule.
There are ſome propoſitions unto which a note of univerſality is affixed, and yet ought not to be accounted altogether univerſall. So Adam called his wives name Eve, becauſe ſhe was the mother of all living, viz. viventis hominis, Gen. 3.20.non bruti, of every living man, not of every living creature. So the Lord Jeſus, If I be lifted up from the earth, I will draw all Joh. 12.32.men unto me, viz. all beleevers unto me. So, All ſeeke their owne, not the things which are Jeſus Chriſts; all, viz. many. So, I Phil. 2.21.will poure out my Spirit on all fleſh, which Joel 2.28.is ſpoken of beleevers, as appeares, Act. 2. 17.
Now this ought to be heedfully obſerved; that notes of univerſality in Scripture, whether affirmative, or negative, ought to be reſtrained, or limitted to that ſubject matter, of which the Spirit of God ſpeakes in the context.
For inſtance, …au… ſpake not any thing that day, viz. concerning David that day: 1 Sam. 20. 26.For certainly the King ſpake concerning other things. So in John, But ye have an unction from the Holy one, and ye know all 1 John 2. 26.things, viz. all points neceſſary to ſalvation, of which Saint John formerly treated. So Paul, Who gave himſelfe a ranſome 1 Tim. 2. 6.for all, viz. Some of all ſorts, quaties, and conditions; and this appeares by the context. For in the firſt and ſecond verſes Paul ſpeakes of Kings, and all that are in authority: and verſ. 7. he ſpeakes of the Gentiles; I am ordained (ſaith Paul) a Preacher, and an Apoſtle, a teacher of the verſe 7.Gentiles in faith, and in verity. So then the meaning is, Chriſt gave himſelfe a ranſome for all, viz. Kings as well as ſubjects, Gentiles as well as Jewes.
19. Rule.
In Scripture the ſpecies is not rarely Lev i9.36.put for the genus: For inſtance, A juſt Ephah, and a juſt Hin ſhall ye have: Where you have one certaine kinde of meaſure, put for every meaſure.
So againe, Whoſoever he be of the children Lev. 20.2.of Iſrael, or of the ſtrangers that ſojourne in Iſrael, that giveth any of his ſeed unto Moloch, he ſhall▪ ſurely be put to death; unto Moloch, viz. unto that, or any other kinde of Idol.
20. Rule.
Many things are ſpoken in Scriputre, rather ex vulgi opinione, according to the common opinion of men, then as the things are in themſelves conſidered.
For inſtance, it is ſaid, And God made Gen. 1.16two great lights, the greater light to rule the day, and the leſser light to rule the night; meaning the Sun; and the Moone, whereas the Moone is the leaſt of all the planets; onelyonly thought to be one of the greateſt by moſt people. So, the Virgin Mary ſays unto Jeſus, Son, why haſt thou dealt thus Luc. 2.48.with us? thy Father and I have ſought thee ſorrowing: thy Father, viz. thy ſuppoſed Father, as he is elſewhere called. So Chriſt calls Judas friend; for he was ſo accounted, though indeed he was but a face-friend, and an heart-enemy. So the Phariſees are ſtiled by the Holy Ghoſt, righteous, juſt perſons, ſuch as need no repentance, becauſe they were ſo in the conceit of the world.
21. Rule.
Proph…ſies in Scripture are ſhaped into ſeverall formes.
1. Some Prophecies are delivered formâ optandi, by way of wiſh, or deſire, Gen. 49. 18. I have waited for thy ſalvation, Oh Lord. Quo ipſo non optat ſolùm, ſed prophetat: He doth not onelyonly wiſh that his ſalvation might come, but prophecies that his ſalvation ſhould come. So the Pſalmist, Pſal. 14.7.Oh that the ſalvation of Iſrael were come out of Sion: when the Lord bringeth back the captivity of his people, Jacob ſhall rejoyce, and Iſraell ſhall be glad.
2. Some Prophecies are delivered formâ imperandi, by way of command. So, Come Eſay. 47.1.downe, and ſit in the duſt, Oh virgin daughter of Babylon, ſit on the ground: there is no throne, Oh daughter of the Caldeans, for thou ſhalt no more be called tender and delicate. So, ver. 5. Sit thou ſilent, and get thee verſ. 5into darkneſſe, Oh daughter of the Caldeans; for thou ſhalt no more be called the Lady of Kingdomes.
3. Some Prophecies are delivered formà imprecandi, by way of imprecation; ſo the Pſ…lmiſt, Poure out thy wrath upon the Heathen, Pſal. 79, 6.that have not known thee, and upon the Kingdomes that have not called upon thy verſ. 12.Name. So, verſ. 12. Render unto our neighbours ſeven-fold into their boſome, the reproch wherewith they have reproached thee, Oh Lord.
22. Rule.
In reading of the Evangeliſts, we ſhould take notice, what things are ſpecified by one Evangeliſt, what by two, what by three, and what by all the foure: For inſtance.
Some of Chriſts workes are ſpecified onelyonly by one Evangelist, as his turning of water into wine, as his healing the ſick man at the poole of Betheſda, his healing that blind man, John 9.
Some of them are ſpecified by two Evangeliſts, as the Hiſtory of Chriſts birth by Matthew and Luke.
Some things are recorded by three of them, as the inſtitution of the Sacrament of the Supper.
Some things by all foure, as Chriſts death and paſſion.
OnelyOnly two write the Hiſtory of his birth, all foure the Hiſtory of his death, poſſibly to teach us, that though all Chriſts workes, and actions are to be ſeriouſly minded, meditated upon, and remembred, yet none ſo eſpcially as his death and ſufferings.
23. Rule.
Although we ſhould finde the holy Penmen of God, differ from each other in things of a leſſer import, or conſideration, we ſhould not from hence in the leaſt ſcruple the divine authority of the Scripture.
For inſtance, in the Hiſtory of Chriſts temptations, Matthew for the ſecond temptation, Mat. 4 5.puts the devills taking Chriſt up into the holy City, and ſetting him one a pinacle of the temple; now the Evangeliſt Saint Luke ſeemes to invert the order, and for the ſecond temptation puts the devills taking Luc. 4.5.Chriſt into an high mountaine, and ſhewing him all the Kingdomes of the world in a moment of time.
Now if the queſtion be, how theſe Evangeliſts muſt be reconciled? Anſwer may be made, if there be an harmony, as to the temptations that are written by the Evangeliſts, it is enough, though they differ as to the order of the temptations. We do not uſe to accuſe a man of a falſhood, who tells us many things that be true, though they be ſomething out of order, unleſſe he promiſe that he will not onelyonly tell us the things that were done, but alſo the order of the doing of them. So then if Matthew ſpeaks of that temptation in the ſecond place, which Luke doth in the third place as long as they differ not about the maine, as to the temptations concerning which they write, there is an harmony ſtill between Matthew and Luke.
Yea, ſome think, that this is a good argument to prove the divine authority of the Scriptures, viz. that the Holy Penmen did not lay their heads together, about the framing of the Goſpels, nor did tranſcribe one anothers coppies; they agreeing in the maine, and yet differing in things of a leſſer conſideration.
24. Rule.
When the Evangeliſts urge a Scripture out of the Old Teſtament, many times they referre not to the words in themſelves conſidered, but to the ſcope and aime of the Spirit of God in that place to which they relate.
For inſtance, He came, and dwelt in a city called Nazareth, that it might be fulfilled which Mat. 2.23was ſpoken by the Prophets, He ſhall be called a Nazaren; which ſaying cannot be found in terminis in any of the Prophets and therefore the Evangeliſt referres to thoſe Scriptures, were the Spirit of God ſpeaks to the ſame purpoſe, though he makes not uſe of the ſame words. So Saint Luke Now that the dead are raiſed even Moſes Luke 20. 37, 38.ſheweth at the buſh, when he calleth the Lord the God of Abraham, and the God of Iſaac, and the God of Jacob: for he is not a God of the dead but of the living. Moſes ſhewed not that, the dead are raiſed in terminis, but indeed this is inferred from what he ſaid by conſequence; for he calleth the Lord, the God of Abraham and the God of Iſaac, and the God of Jacob; and he is not the God of the dead, but of the living.
And from hence let us be eſtabliſhed in this truth, that neceſſary conſequences from Scripture do proove a jus divinum, a divine right; yea, our Lord Jeſus calleth conſequence from Scripture, Scripture; He Joh. 7.38.that believeth on me, as the Scripture ſaith, out of his belly ſhall flow rivers of living water: Now theſe words ſtrictly taken, are not to be found in the whole booke of God, excepting this place where they are urged; the place of Scripture neereſt to this, that I know of, is in Eſay, I will poure water upon him that is thirſty, and floods upon the Iſa. 44. 3.dry ground: And indeed if this ſhould be denied, we ſhould fall into groſſe ab ſurdities.
A Learned Author obſerves, that all kinds of unlawfull, and forbidden marriages are not expreſſely mentioned in the Law, but divers of them to be collected by conſequence; that is, either by parity, or greater ſtrength of reaſon. For inſtance, The nakedneſſe of thy ſonnes daughter, or of Lev. 18.…0thy daughters daughter, even their nakedneſſe thou ſhalt not uncover. Now from this text, it is collected à fortiori, that much leſſe a man may uncover the nakedneſſe of his owne daughter. Which yet is not expreſſely forbidden by the Law, but left to be thus collected by neceſſary conſequence from this very text.
How can it be proved, that women are to receive the Sacrament of the Lords Supper, but by conſequence? That any one particular Church is a true Church but by conſequence? that faſting daies, and thankſgiving-daies, may be obſerved upon occaſion but by conſequence?
And here you have the great vapour of the Anabaptists ſpending it ſelfe, and coming to nothing, viz. where do you finde it expreſſely ſaid in any place of Scripture, that infants are to be baptized? if we have it by neceſſary conſequence, it is ſufficient.
25. Rule.
It is uſuall for the Spirit of God, to expreſſe both the duties and the priviledges of the people of God, under the New Teſtament, by phraſes taken from the Oeconomy and Adminiſtration of the Old. To inſtance.
1. For the duties of the New Teſtament, to offer ſacrifice is a phraſe proper to the adminiſtration under the Old Teſtament, and yet this is preſſed as a dutie under the New. So Paul, I beſeech you therefore, brethren Rom. i2. i.by the mercies of God, that ye preſent your bodies a living ſacrifice, holy, acceptable unto God, which is our reaſonable ſervice.
2. For the priviledges of the New Teſtament, for inſtance; It ſhall come to paſſe Eſay. 2.21in the laſt dayes, that the mountaine of the Lords houſe ſhall be eſtabliſhed in the top of the mountaines, and ſhall be exalted above the hils, and al Nations ſhall flow unto it. The meaning is not, that there ſhould be another temple raiſed, like that at Jeruſalem, but it is to be expounded of the ſpreading of the Goſpel. New Teſtament-priviledges ſet out by an expreſſion taken from an Old Teſtament-adminiſtration. So, I will poure Joel. 2.28. 29.out my Spirit upon all fleſh, and your ſonnes and your daughters ſhall propheſy▪ your old men ſhall dreame dreames, your young men ſhall ſee viſions: The meaning of this Scripture is not, that God in the time of the Goſpel would diſcover himſelfe unto his people by dreames, and viſions; but that God would give a greater meaſure of light, and beſtow a greater meaſure of his Spirit on thoſe that ſhould live under the Goſpel, then thoſe that lived under the Law, and that this is the meaning of it, is cleare by the Apoſtle Peters quotation of it, Acts 2.17.
26. Rule.
When the Scripture makes mention of …lthy actions, either naturall or ſin…ull, it expreſſes them in comley termes
1. When it ſpeakes of naturall actions, as, Judg. 3.24. 'tis ſaid of Ehud, that he covered his feet in the Summer-chamber, Judg. 3.24.viz. he was eaſing of nature, for they had long coates which covered their feet when they eaſed nature.
2. When it ſpeakes of ſinful uncleanneſse; So ſtollen waters are ſweet, viz. adultery is ſweet. So ſee how inceſt is deſcribed, ſaith Jacob to Reuben, Thou wenteſt up to thy Gen. 49.4….fathers bed.
And yet this is very obſervable, that the Scripture when it ſpeakes of Idolatry, and ſpirituall whoredome, maketh uſe of plain termes: marke how the phraſe is altered, when God ſpeakes of Idolatry, Thou haſt Ezek. 16. 2….built thy high place at every head of the way, and hast made thy beauty to be abhorred, and haſt opened thy feet to every one that paſſeth by, and multiplied thy whoredomes: A Learned Author gives this account of it, Idolatry is ſuch a ſubtill thing that we are not ſenſible of its defilement, as we are of bodily whoredome, and therefore the Lord expreſſes it in plain termes, that we may hate it the more.
27. Rule.
The circumſtance of time with relation to the perſon, or thing that is ſpoken of in the Scripture, muſt heedfully be obſerved.
Hence was that ſaying of Auguſtine, Diſtribue tempora, & concordabit Scriptura: Diſtinguiſh concerning the time, and then Scriptures will agree. For inſtance, we read concerning Jotham the Son of V…iah, 2 King. 15 33that he reigned ſixteene yeares in Jeruſalem, and yet in the ſame Chapter, mention is made of the twentieth yeare of Jotham: now diſtribue tempora, & concordabit Scriptura: 2 King. 15. 30diſtinguiſh concerning the time, and you will reconcile theſe Scriptures. For Jotham reigned alone onelyonly ſixteene yeares, but he reigned with his Father V… …iah (who being ſmitten with Leproſy could not manage the affaires of the Kingdome) foure yeares; in all twenty yeares.
28. Rule.
We are to conſider in the peruſall of Scripture what ſpeeches are proper and what ſpeeches are figurative. The Scriptures have a proper, and literall ſenſe, and they have an allegoricall and figurative ſenſe. Now it is a dangerous thing, when the words are properly to be taken, to underſtand them figuratively, or to take them figuratively, when they are to be underſtood properly. For inſtance,
1. 'Tis dangerous to underſtand thoſe places of Scripture properly, which are to be taken figuratively, as in the Prophet Malachi; Behold, I will ſend you Elijah the Prophet before the coming of the great, and Mal. 4.5.dreadfull day of the Lord. The Jewes expound this properly of Elias Tiſhbites, when the Prophet meant them figuratively of John the Baptiſt, who came with the gifts of Elias; for ſo you have John called, But I ſay unto you (…aith our Saviour unto his diſciples) that Elias is come already, and Mat. 17. 12, 13.they knew him not, but have done unto him whatſoever they liſted, &c. Then the Diſciples underſtood, that he ſpake unto them of John the Baptiſt. Another inſtance you have, Beware of the Leaven of the Phariſees: Mat. 16.6.The Diſciples underſtood it properly, when Christ meant figuratively. So, Except a man be borne againe, he cannot enter into Joh. 3.3.the Kingdome of God. That which Chriſt meant figuratively of regeneration, Nicodemus underſtands literally.
2. 'Tis dangerous to underſtand thoſe places figuratively which ſhould be taken properly; thus the Familiſts turne all the hiſtory of Chriſt into an Allegory, Heaven and Hell into an allegory, and without repentance their ſalvation alſo: Such an one was he, who reading that place of Scripture, where it is ſaid of Judas, that having received the ſop, he went immediately out, & erat nox, and it was night, puts both together as ſpoken of Judas; He, ſaith he, was the night, that went out; as Chriſt was the Sun, that gave knowledge to his Diſciples, who were day: So Judas was the night, who gave knowledge to the Jewes, who were darkneſſe. A ſenſeleſſe conceit, but I mention it to ſhew you the danger of allegorizing the Scriptures.
Origen was very faulty this way, in turning all Scripture almoſt into an allegory. And it is obſervable, that he who was ſo much for allegories, underſtood that literally, which was to be taken mystically: There are ſome Eunuchs, which were ſo borne Mat. 19.12.from their mothers wombe; and there are Eunuchs which were made ſo of men; and there be Eunuchs, which have made themſelves Eunuchs for the Kingdome of heavens ſake.
And truly I think, there was the finger of God plainly to be ſeene in this providence: his puniſhment was like his ſin: As the taking of literall Scriptures in a figurative ſenſe was his ſin, ſo the taking of a figurative in a literall, was his puniſhment.
But you may aske me, when the Queſt. litterall ſenſe is to be left?
When it is repugnant to the analogy of Reſp. faith, or that ſyſteeme of Divinity, which is evidently grounded upon the Word of God. For inſtance; when it is ſaid, Every branch in me, that beareth not frait: we Joh. 15.2.muſt not interpret the branches that beare not fruit, to be really in Chriſt, as parts of his myſticall body, becauſe this is againſt the Analogy of faith: we know that no branch, which is truely engraffed into Chriſt can ever be taken away; and therefore we muſt underſtand the phraſe of ſuch as are in Chriſt viſibl… as members not of his true body, but of his viſible Church.
The Inchanters Rods are related to be turned into Serpents; now they muſt be interpreted to ſeeme ſo, rather then to be ſo, becauſe the literall interpretation is againſt the analogy of faith; the changing of the natures of creatures, being beyond the ſphere of the activity of the devils power.
So when we are commanded to pluck out our right eye, and cut off our right hand, if they offend us; this cannot be expounded literally, becauſe it is againſt the analogy, of faith, God hath expreſſely commanded Thou ſhalt not kill.
29. Rule.
Although the proffer of ſalvation in the Scripture be conditionall, yet is neither the decree of God, nor the purchaſe of Chriſt relating thereunto conditionall.
The Lord Jeſus did not redeeme us, if we did beleeve, but that we might beleeve; there is a condition in the things proffered, but none in the will of God, Gods offering ſalvation upon condition of beleeving, doth onelyonly note that faith is a meanes tending thereunto: In like manner, Gods promiſes are not (for the forme of them) to be compared with his purpoſes or intentions: that which is performed upon a condition, is not intended upon a condition ſo to be performed. God abſolutely intended to make his elect to beleeve, and to ſave them; their beliefe is but a condition to their ſalvation, not to Gods intention which is abſolute.
For the further clearing of this, conſider that the voluntas ſigni may be conditionall, and the voluntas beneplaciti may be abſolute, and yet there may be a ſweet Harmony between them. To this purpoſe obſerve, that a conditionall propoſition having ſuch a condition annexed to it, as will certainly and infallibly be effected, is equivalent to an abſolute affirmative categoricall propoſition; As if a man ſayes, he will take a journey to morrow if he be able, and knowes certainly he ſhall be able, this is eq…ivalent to an abſolute affirmative categoricall propoſition, that he will abſolutely go: So on the contrary, if a propoſition be conditionall, and hath a condition annexed to it, which is impoſſible and ſhall never be effected, this is equivalent to an abſolute categoricall negative propoſition; when Reprob…tes are told, if they beleeve they ſhall be ſaved, it is equivalent to this propoſition, they ſhall not be ſaved, becauſe they ſhall not beleeve. So that the outward tender, though conditionall, may anſwer to an abſolute decree, the render it ſelfe being equivalently abſolute.
30. Rule.
The Scripture ſometimes ſpeakes of a thing, as abſolutely, and infallibly coming to paſſe by vertue of Gods ordination, and yet the ſame thing may be in its owne nature contingent.
For inſtance, it was propheſied concerning Chriſt, that not a bone of him ſhould be broken▪ now Chriſts legs were not broken; not becauſe in themſelves conſidered they could not be broken, but becauſe Gods decree could not be broken: they were capable of being broken, and ye… not capable: capable in reſpect of themſelves, incapable in regard of Gods decree.
When there is a non-eſſentiall connexion between things, we ſay there is contingency: when there is an eſſentiall connexion, there we ſay there is neceſſity: For inſtance, …ationality and riſibility are neceſſary to a man, becauſe a man cannot be a man but he muſt have a power both to reaſon, and laugh; they do ingredi eſſentiam: but that a man doth exerciſe his reaſon or not exerciſe it, that a man doth laugh or not laugh, is contingent; the power is neceſſary, but the act is contingent: Chriſts legs in reſpect of themſelves, were as apt to be broken as the malefactours, therefore the not breaking of them was contingent, as to the ſouldiers, though coming to paſſe neceſſarily as to Gods decree. Contingent things are nothing the leſſe contingent for ſome kinde of extrinſecal neceſſity.
31. Rule.
Negations in Scripture muſt be read with theſe cautions.
1. Sometimes they deny not ſimply, but onelyonly in compariſon; I will have mercy, Mat. 9.13.and not ſacrifice, that is, I will have mercy rather then ſacrifice. So, When thou makeſt a dinner or a ſupper, call not thy friends, Luk. 14.12. 13.nor thy brethren, neither thy kinſmen, nor thy rich neighbours, &c. But when thou makeſt a feaſt, call the poore, the maimed, the lame, the blind: Bid not your brethren, but the poore, that is, the poore rather then your brethren,
2. Sometimes negatives deny onelyonly according to the conceit, and opinion of the hearers; So, God is not the God of the dead, but of the living: He is not the God Ma. 22.32.of the dead, that is, of ſuch dead, whom the Sadduces thought dead, who ſhould never riſe againe; for Chriſt ſpake this to the Sadduces, who denyed the reſurrection, as appeares by the context. So Jeſus ſaid, Joh. 7.16.My doctrine is not mine, but his that ſent me: Is not mine, that is, as you take me to be a meere man.
32. Rule.
The truth of an Hypotheticall Propoſition, doth not depend upon the truth of the two Propoſitions, the Antecedent and the conſequent; but upon the neceſſary connexion: viz. The Antecedent and conſequent of an Hypotheticall Propoſition may be true, and yet the Propoſition, may be falſe it ſelfe, and è contrà, the Antecedent and conſequent of an Hypotheticall Propoſition, may be falſe, and yet the Propoſition may be true it ſelfe. For inſtance,
If Iſaac were Abrahams Son, then he were truly good; both parts conſidered apart are true, yet the Propoſition it ſelfe is falſe, becauſe there is no neceſſary connexion between the Antecedent, and the Conſequent: If a man be irrational, he is a beaſt, both parts are falſe, yet the Propoſition true: Paul ſayes to the Centurion, and to the Souldiers, Except theſe abide in the Ship, ye cannot be ſaved; both parts are falſe, Act. 27.31either that the Ship-men ſhould not abide in the Ship, or that any man in the Ship ſhould not be ſaved: God having before determined, that there ſhould be no loſſe of any mans life among them; ſo ſaith Paul, I exhort you to be of good chear, for there ſhall be no loſſe of any mans life among you, but of the Ver. 22Ship: yet the connexion is true, except they did abide in the ſhip they could not be ſaved: If I ſay to a Reprobate, If thou beleeve thou ſhalt be ſaved, this Propoſition is true; though that the Reprobate ſhall either beleeve, or be ſaved, is falſe.
33. Rule.
To ſay this or that opinion is untrue, becauſe it doth in …erminis contradict ſome place of Scripture, will not hold. For inſtance,
To ſay that Chriſt is not equall with the Father, is expreſſely contrary to that Scripture, He thought it no robbery to be equal with God; yet agreeable enough to that of Chriſt himſelfe, My Father is greater then …: To ſay God cannot repent, is in terminis to contradict ſome places of Scripture: To ſay, God can repent, is in terminis to contradict other places of Scripture; yet neither of theſe are unſound, becauſe in terminis onelyonly to contradict the Scripture, is not to contradict indeed the Scripture; but when we contradict the meaning of the Scripture, then, and not till then, we are juſtly ſaid to contradict the Scripture. For inſtance,
To deny Gods delight in the deſtruction of ſinners, is to contradict in terminis that place of Scripture, I will laugh at your calamity: and to ſay, God doth delight in the Prov. ….26.deſtruction of ſinners, doth in terminis contradict another place of Scripture, As I live, ſaith the Lord, I have no pleaſure in the death of the wicked. And yet never a whit Ezek. 33.1.the more contradiction found in the Scripture for all this.
As for example, it is both true, that the Father is greater then the Son, as touching the Sonnes manhood, and the Son equall to the Father, as touching the Sonnes God-head. So of repentance it cannot be attributed unto God as it ſignifies a change of minde, or counſell, but it may be attributed unto God, as it ſignifies change of ſentence, according to that Axiome, Deus mutat ſententiam, nunquam conſilium. So, as touching Gods pleaſure, or delight in the death of a ſinner, as it is the deſtruction of a creature, he delights not in it; but as it is the juſt puniſhment of a ſinfull creature he delights therein: God delights in the execution of juſtice, as appeares in Jeremiah; But let him that glorieth, glory in Jer. 9.24.this, that he underſtandeth and knoweth me, that I am the Lord, which exerciſe loving kindneſse, judgement and righteouſneſſe on the earth; for in theſe things I delight, ſaith the Lord: God delights in the exerciſe of judgement and righteouſneſſe, as well as in the exerciſe of loving kindneſs.
In like manner we ſay, that two Propoſitions may contradict each other in terminis, and yet may agree well enough, as to the ſenſe and meaning of them. For inſtance, Theſe two Propoſitions, 1. Adam might not have ſinned. 2. It could not be but that Adam would ſinne, are both true; That Adam might not have ſinned, is true of Adam in the ſenſe of diviſion, conſidered as in himſelf: It could not be but that Adam would ſinne, is true of Adam in the ſenſe of compoſition, being conſidered as ſubordinate to the decrees of God.
24. Rule.
Pray unto God for the illumination of the Spirit.
Luther uſed to ſay, Bene or are, eſt bene ſtuduiſſe; he will ſtudy well, that can pray well. It is a ſingular comfort and priviledge to every godly man, to ſee with his owne eyes: It is a great comfort to a blinde man, to meet with a faithful guide, whom he may truſt to lead him in his way; but it comes nothing neer to the content, which a man that hath eyes takes, when with them he ſees the way on which he walks.
35. Rule.
Labour for true holineſſe.
The ſecret of the Lord is with them that fear him Saint Iohn tels us, That the anoy…ting 1 Joh. 2.27which the people of God have received, and have abiding in them, ſhall teach them all things. God will not reveal his will to thoſe that will do their own. So Paul, Be ye transformed by the renewing of your mind; Rom. 12.2that ye …ay prove, what is that good, and acceptable, and perfect will of God.
36. Rule.
Get an humble heart.
With the lowly is wiſdome. God will break Prov. 11.2his minde to the broaken in heart: Who am I ſaith Moſes? and yet who …itter then he to go unto Pharaoh? He that refuſed to be called Pharaohs daughters ſonne, was afterwards called to be Pharaohs God. See, (faith the Lord to Moſes) I have made thee a God to Exod. 7.1Pharaoh.
How ſhall that Chriſtian be ſatisfied, Queſt. who notwithſtanding the heedful obſerving of theſe, or ſuch like Rules, is in the dark, as to many texts in the book of God?
Theſe things may be ſaid for the ſatisfaction Reſp: of ſuch a Chriſtian.
1. That it is not neceſſary that a Chriſtian ſhould underſtand every Text in the Scriptures: if he underſtands ſo much as is abſolutely neceſſary to his ſalvation, he is a good Scholar in Chriſts ſchoole.
2. As often as thou meeteſt with any thing that is above the reach of thy capacity, be humbled in the ſenſe of thine owne weakneſſe. Thou art ſo farre carnal, as thou doeſt not perceive the things of God, which are ſpiritually to be diſcerned.
3. Pray unto that God, who hath the Key of David, that he would open thy underſtanding, that thou mayeſt rightly conceive of the great myſteries of Religion: Chriſt hath told us, if we knock, he will open unto us; he hath commanded us to knock, that we may not be ſlothful; he hath promiſed to open, that we may not be diſtruſtfull.
4. The complete knowledge of Divine Myſteries is reſerved for our heavenly ſtate: whileſt we are in this world, we know but in part. Yea, Irenaeus addes, ſaith he, In glory to all eternity, the Saints ſhall be learning ſomething of God, that ſo God to eternity may be a Teacher, and the Saint a learner. There is ſuch another like expreſſion, that the Schools make uſe of, when they ſpeak of our ſtate in glory; they ſay. The Angels and glorified Saints, are full veſſels, and yet are alwayes a filling.
FINIS.