Understanding the Mind of God, Chapter 9
CHAP. IX.
Helps Ecclesiastical in the Interpretation of the Scripture.
THirdly, There are means and helps for the Interpretation of the Scripture, which I call Ecclesiastical. Those I intend which we are supplied withall by the Ministry of the Church, in all Ages. And they may be referred unto three heads, under which their usefulness to this purpose is pleaded. As (1.) Catholick or Ʋniversal Tradition. (2.) Consent of the Fathers. (3.) The endeavours of any persons holy and learned, who have gone before us in the Investigation of the Truth, and exprest their minds in writing, for the Edification of others, whether of old or of late. These things belong unto the Ministry of the Church, and so far as they do so are sanctified Ordinances for the communication of the Mind of God unto us,
(1.) It is pleaded by some that the Scripture is to be interpreted according to Catholick Tradition and no otherwise. And I do acknowledg that we should be inexpressibly obliged to them who would give us an Interpretation of the whole Scripture, or of any Book in the Scripture, or of any one passage in the Scripture relating unto things of meer supernatural Revelation, according unto that Rule, or by the Guidance and Direction of it. But I fear no such Tradition can be evidenced, unless it be of things manifest in the light of nature, whose universal preservation is an effect of the unavoidable Reason of mankind, and not of any Ecclesiastical Tradition. Moreover the Scripture it self is testified unto unanimously and uninterruptedly by all Christians to be the Word of God; and hereby are all divine Truths conveyed down from their Original and delivered unto us. But a Collateral Tradition of any one Truth or Doctrin besides, from Christ & the Apoles cannnot be proved. And if it could be so, it would be no means of the Interpretation of the Scripture, but only objectively, as one place of Scripture interprets another; that is, it would belong unto the Analogie of Faith, contrary to which, or in opposition whereunto, no place ought to be interpreted. To pretend this therefore to be the Rule of the Interpretation of Scripture actively, as though thereby we could certainly learn the meaning of it in part or in whole, is fond. Nor, whatever some do boast of, can any man living prove his Interpretation of any one place, to be dictated by, or to be suitable unto Ʋniversal Tradition, any otherwise but as he can prove it to be agreeable to the Scripture it self; unless we shall acknowledg without proof, that what is the mind and sense of some men who call themselves the Church at present, was the Mind of Christ and his Apostles, and of all true Believers since, and that infallibly it is so. But this pretence hath been abundantly and sufficiently disproved, though nothing seems to be so, to the minds of men fortified against all evidences of Truth by invincible prejudices.
2. The joynt consent of the Fathers or antient Doctors of the Church is also pretended as a Rule of Scripture Interpretation. But those who make this Plea are apparently influenced by their supposed intrest so to do. No man of ingenuity, who hath ever read or considered them or any of them with attention and judgment can abide by this pretence. For it is utterly impossible they should be an Authentick Rule unto others, who so disagree among themselves, as they will be found to do, not it may be so much in Articles of Faith, as in their exposition of Scripture, which is the matter under consideration. About the former they express themselves diversly, in the latter they really differ, and that frequently. Those who seem most earnestly to press this Dogme upon us, are those of the Church of Rome. And yet it is hard to find one learned man among them, who hath undertaken to expound or write Commentaries on the Scripture, but on all occasions he gives us the different senses, expositions and Interpretations of the Fathers, of the same places and Texts; and that where any difficulty occurs in a manner perpetually. But the pretence of the Authoratative Determination of the Fathers in points of Religion, hath been so disproved, and the vanity of it so fully discovered, as that it is altogether needless farther to insist upon it. And those who would seem to have found out a middle way, between their determining Authority on the one hand, and the efficacy of their Reasons, with a due veneration of their Piety and Ability, which all sober men allow, on the other, do but trifle and speak words, whose sense neither themselves nor any other do understand.
3. We say therefore that the sole use of Ecclesiastical means in the Interpretation of the Scripture, is in the due consideration and improvement of that Light, Knowledg, Ʋnderstanding in, and those Gifts for the declaration of the Mind of God in the Scripture, which he hath granted unto, and furnished them withal, who have gone before us in the Ministry and work of the Gospel. For as God in an especial manner in all Ages took care that the Doctrine of the Gospel should be preached viva voce, to the present edification of the body of the Church; so likewise almost from the beginning of its propagation in the World, presently after the decease of the Apostles, and that whole divinely inspired society of Preachers and Writers, he stirred up and enabled sundry persons to declare by writing what their apprehensions were, and what understanding God had given them in and about the sense of the Scripture. Of those who designedly wrote Comments and Expositions on any part of the Scripture Origen was the first, whose fooleries and mistakes occasioned by the prepossession of his mind with Platonical Philosophy, confidence of his own great Abilities, (which indeed were singular and admirable) with the curiosity of a speculative mind, discouraged not others from endeavouring with more sobriety and better success to write entire Expositions on some parts of the Scripture; such among the Greeks were Chrisostom, Theodoret, Aretine, Oecomenius, Theophylact; and among the Latines Hierom, Ambrose, Austin, and others. These have been followed, used, improved, by others innumerable in succeeding Ages. Especially since the Reformation hath the work been carried on with general success, and to the great advantage of the Church. Yet hath it not proceeded so far, but that the best, most useful and profitable labour in the Lords Vineyard, which any holy and learned man can ingage himself in, is to endeavour the contribution of farther Light in the opening & exposition of Scripture, or any part thereof. Now all these are singular helps and advantages unto the right understanding of the Scripture, of the same kind of advantage, as to that single End of Light and knowledge, which Preaching of the Word is, used with sobriety, judgment, and a due examination of all by the Text it self. For the Exposition of the Fathers, as it is a ridiculous Imagination, and that which would oblige us to the belief of contradictions, and open mistakes, for any man to authenticate them so far as to bind us up unto an assent unto their conceptions and dictates because they are theirs; so they will not be despised by any, but such as have not been conversant in them. And it is easie to discern from them all, by the diversity of their gifts, waies and designs, in the Exposition of Scripture, that the holy Spirit divided unto them as he pleased; which as it should make us reverence his presence with them, and assistance of them, so it calls for the freedom of our own Judgments to be exercised about their conceptions. And for those of latter daies, though the names of the principal and most eminent of them, as Bucer, Calvin, Martyr, Beza, are now contemned and despised by many, mostly by those who never once seriously attempted the exposition of any one Chapter in the whole Scripture; yet those who firmely design to grow in the Knowledg of God, and of our Lord and Saviour Jesus Christ, both do, and alwaies will bless God for the assistance he gave them in their great and holy works, and in the benefit which they receive by their labours. These are the outward means and advantages which are requisite and to be used, as any ones calling, opportunity, Ability, and work, do require, as helps to attain a right understanding of the mind of God in the Scripture. Now concerning them all I shall only say, that the Spirit of God makes them useful and prosperous according to the counsel of his own Will. Some are prone in the use of them, to lean unto their own understandings, and consequently to wander in and after the imaginations of their own minds, corrupting the Word of God, and endeavouring to pervert his right waies thereby. Others he leaves in the shell of the Text to exercise their skill about words, Phrases, and expressions, without leading of them into the Spiritual sense of the word, which is its life and Power. In some he blesseth them to the full and proper end, but not unless they are in a compliance with the spiritual means and duties before insisted on.
From what hath been discoursed concerning the work of the Spirit of God in revealing unto Believers the mind of God in the Scriptures, or the sense of that Revelation made of it therein, two things will seem to follow. First, that those who have not that assistance granted to them, or that work of his wrought in them, cannot understand or apprehend the Truth or Doctrin of Faith and Obedience therein revealed. For if that work of the Spirit be necessary thereunto, which they are not made partakers of, how can they come to any knowledge or understanding therein? Secondly, that those who are so influenced and guided, must understand the whole Scripture aright, and be freed from all mistakes in their conceptions about the mind of God; both which are contrary to the experience of all men in all Ages; seeing many persons visibly destitute of any saving work of the Holy Ghost upon their minds, as is evident in that no renovation of them, or reformation of life doth ensue thereon, have yet attained a great acquaintance with the Truth as it is revealed in the Word; and many who are truly enlightened and sanctified by him, do yet fall into sundry errors and mistakes, which the differences and divisions among themselves do openly proclaim. And the Scripture it self supposeth that there may be diversity of Judgments about spiritual things, among those who are really sanctified and Believers.
A brief Answer unto both these Exceptions will lead this discourse unto its close. I say therefore to the first; (1.) That there are in the declaration of the mind of God in the Scriptures sundry things that are common unto other writings, both as to the matter of them, and the manner of their delivery. Such are the stories of times past therein recorded, the computation of lives, the use of words, phrases of speech, figurative and proper, artificial connexions of discourse, various sorts of Arguments, and the like; all which persons may come to the understanding of, and be able to make a right judgment concerning, without any especial assistance of the holy Spirit, the things about which they are conversant being the proper object of the reasonable faculties of the mind, provided there be a common blessing on their endeavours and exercise. (2.) The main Doctrines of Truth declared in the Scripture are proposed in such distinct, plain Enuntiations, in propositions accommodated unto the understandings of rational men, that persons who in the use of Disciplinary and Ecclesiastical helps, attend unto the study of them without prejudices, or prepossession with false notions and opinions, with freedom from the bias of carnal or secular interests and advantages, and the leaven of Tradition, may learn, know and understand the sense, meaning and truth of the Doctrines so proposed and declared unto them, without any especial work of saving Illumination on their minds. The Propositions of Truth in the Scripture, I mean those which are necessary unto the great ends of the Scripture, are so plain and evident in themselves, that it is the fault and sin of all men endued with rational abilities, if they perceive them not, and assent not unto them upon the evidence of their truth, or of the mind of God in those places of Scripture wherein they are declared; which is the substance of what we plead concerning the perspicuity of the Scripture against the Papists. (3.) Considering the natural vanity of the mind of man, its proneness to error and false imaginations, the weakness of Judgement wherewith it is in all things accompanied, whatever it attains in the knowledge of Truth is to be ascribed unto the guidance of the Spirit of God, although not working in it or upon it by a communication of Saving Light and Grace. For (4) The knowledge of Truth thus to be attained is not that Illumination which we are enquiring after, nor doth it produce those effects of renewing the mind, and transforming it into the Image of the things known, with the fruits of holy obedience, which are inseparable from saving Illumination.
In answer unto the second pretended consequence of what we have discoursed, I say (1.) That the Promise of the Spirit, and the communication of him accordingly, to teach, instruct, guide and lead us into Truth, is suited unto that great end for which God hath made the Revelation of himself in his Word; namely, that we might live unto him here according to his will, and be brought unto the enjoyment of him hereafter unto his glory. (2.) That unto this end it is not necessary that we should understand the direct sense and meaning of any single Text, place or passage in the Scripture, nor yet that we should obtain the knowledge of every thing revealed therein. It sufficeth in answer to the Promise and design of the work of the Holy Ghost, that the knowledge of all Truth necessary to be known unto that end, be communicated unto us; and that we have so far a right understanding of the sense of the Scripture, as to learn that Truth by the use of the means appointed unto that end. (3.) We are not hereby absolutely secured from particular errors and mistakes, no more then we are from all actual sins, by the work of the Spirit on our wills; that of both kinds, whilst we live in this world, being only in a tendency towards perfection. There is no faculty of our souls that is absolutely and perfectly renewed in this life. But as the Wills of Believers are so far renewed and changed by Grace as to preserve them from such sins, as are inconsistent with an holy life according to the Tenor of the Covenant, which yet leaves a possibility of many infirmities and actual sins; so their minds are so far renewed as to know and assent to all Truths necessary to our life of Obedience, and a right understanding of the Scripture wherein they are revealed, which yet may be consistent with many mistakes, errors, and false apprehensions unto our great damage and disadvantage. But withall this must be added, that such are the Teachings of the Spirit of God, as to all Divine Truths whatever, both in the Objective Revelation of them in the Word, and in the Assistance he gives us by his Light and Grace to perceive and understand the mind and whole counsel of God in that Revelation, that it is not without our own guilt, as well as from our own weakness, that we fall into errors and misapprehensions about any Scripture Proposals that concern our duty to God. And if all that believe, would freely forgo all prejudices or preconceived opinions, and cast off all impressions from worldly considerations and secular advantages, giving themselves up humbly and entirely to the Teachings of God in the waies of his own appointment, some whereof have been before insisted on, we might all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ, Ephes. 4. 13. And these things may suffice to illustrate the work of the Holy Ghost in our Illumination with respect unto the external objective causes thereof, or the holy Scripture it self.
There is yet another work of the Holy Ghost with respect unto the Scripture, which although it fall not directly under the present consideration of the waies and means of saving Illumination, yet the whole of what we have discoursed is so resolved into it in the order of an external cause; as that it may justly claim a remembrance in this place; And this is, his watchful care over the written Word, in preserving it from destruction and corruption, from the first writing of it unto this very day. That it hath been under the especial care of God, not only the event of its entire preservation, considering the opposition it hath been exposed unto, but also the Testimony of our Saviour, as to the Books of the Old Testament, then which those of the New are certainly of no less esteem or use, do sufficiently evince, Matth. 5. 18. Till Heaven and Earth pass, one jot or tittle shall in no wise pass from the Law. That by the Law the whole writings of the Old Testament are intended, the context doth declare. And what he affirms that it shall not by any means pass away, that is, be abolished or corrupted, that he taketh on himself to preserve and secure. Two things the Scripture in it self is subject unto; (1.) Destruction or Abolition, as unto the whole or any necessary part thereof. (2.) Corruption of the Writing by changes, alterations and falsifications of the Copies of it. And by both of these it hath been attempted, and that both before and since the time of the promulgation of the Gospel; the stories whereof are known. And yet is it come safe off from all, not only without ruine, but without wound or blemish. For any one to suppose that this hath been done by chance, or by the care of men alone, without the especial watchful Providence, and powerful Actings of the Spirit of God, in the pursuit of the Promise of Christ that it should not fail, which expressed a care that God had taken on himself to make good from the beginning, is not only to neglect the consideration of the nature of all humane affairs, with the Revolutions that they are subject unto, and the deceit and violence wherewith the Scriptures have been attacqued, with the insufficiency of the Powers and Diligence employed for their preservation; but also to countenance Atheistical Notions, that God hath no especial regard to his Word and Worship in the world. Indeed for a man to think and profess that the Scripture is the Word of God, given unto men for the ends which it self declares, and of that use which it must be of in being so, and not believe that God hath alwaies taken, and doth take especial care of its preservation, and that in its purity and integrity, beyond the ordinary waies of his Providence in the Rule of all other things, is to be sottish and foolish, and to entertain thoughts of God, his Goodness, Wisdom and Power, infinitely unworthy of him and them. There have of late been some Opinions concerning the integrity and purity of the Scriptures, invented and maintained, that I conceive take off from the reverence of that relation which the Scripture hath, in its integrity and purity, unto the care and glory of God. Hence it is by some maintained that some Books written by Divine Inspiration, and given out unto the Church as part of its Canon or Rule of Faith and Obedience, are utterly lost and perished. That the Law and Scripture of the Old Testament before the Captivity, were written though in the Hebrew Tongue, (which they say was not originally the Language of Abraham derived from Heber, but of the Posterity of Cham in Canaan) yet not in the Letters or Characters which are now in use, but in those which a few wicked Idolaters called Samaritanes did use and possess, being left unto them by Ezra, and new Characters invented by him, or borrowed from the Caldeans for the use of the Church. That the Vowels and Accents, whereby alone the true reading and sense of it is preserved, are a late invention of some Masorethical Rabbins; and that the Original Text is in many places corrupted, so as that it may and ought to be corrected by Translations, especially that of the LXX, with sundry other such imaginations, which they countenance with uncertain conjectures, and fabulous stories. And I cannot but wonder how some seem to take Shelter unto their Opinions, especially that of preferring the Translation of the LXX unto the Original Hebrew Text, or as they fondly speak, the present Copy of it, in the Church of England, whose publickly Authorized and excellent Translation, takes no more notice, nor hath any more regard unto that Translation, when it differs from the Hebrew, as it doth in a thousand places, then if it had never been in the world. And as no Translations are in common use in the whole world, but what were immediately traduced out of the Hebrew Original, excepting only some parts of the Vulgar Latine; so I verily believe, that those very Christians who contend for a preference to be given unto that of the LXX, now they have got their Ends; or at least attempted them in procuring a reputation of Learning, Skill and Cunning by their writings about it, would not dare to advise a Translation out of that to be made and composed for the use of that Church which they adhere unto, be it what it will; to the rejection and exclusion of that taken out of the Original. And to have two recommended unto common use, so discrepant as they would be found to be, would certainly be of more disadvantage to the Church, then by all their Endeavours otherwise they can compensate. Yea I am apt to think, that they will not be very urgent for an alteration to be made in the Churches Translation in those particular instances wherein they hope they have won themselves much reputation, in proving the mistakes of the Hebrew, and manifesting how it may be rectified by the Translation of the LXX. For whatever thoughts may be in their minds concerning their learned Disputes, I doubt not but they have more reverence of God and his Word, then to break in upon it with such a kind of violence, on any pretence whatsoever. As therefore the integrity and purity of the Scripture in the Original Languages may be proved and defended against all opposition, with whatever belongs thereunto, so we must ascribe their preservation to the watchful care, and power ful operation of the Spirit of God absolutely securing them throughout all Generations.
FINIS.
ERRATA.
PAge 32. line last, for where, read At, p. 74. l. 22. for will not rationally forgo the conduct, r. will not forgo the rational conduct, p. 75. l. 5. for infallibility r. instability, p. 88. l. 14. r. learn, p. 91. l. 13. r. Antithesis's, p. 99. l. 20. for work, r. worth, p. 105. l. 27. r. depend, p. 106. l. 20. r. that which we have is foreign, p. 109. l. 13. r. nor have so been, is, p. 110. l. 6. for accomplishments, r. accomplishment, p. 111. l. 9. r. efficacious, to interpret, l. 12. r. operations, p. 113. l. 11. r. ability, l. 13. r. learning. For, l. 16. for premised, r. promised, l. 19. r. immediate infallible inspiration, p. 114. l. 12. r. Inspirations, p. 115. l. 20. r. already. It is, p. 144. l. 1. r. contrary. Such, p. 172. l. 16. r. obedience. They, p. 186. l. 13. r. (2.) p. 235. l. 3. r. conjectures, p. 162. l. last, for computation of lives, r. computation of times.
End of the text · John Owen, Understanding the Mind of God (1678)