A Complete Body of Divinity, Sermons · 10 (Question 2 cont.)
SERMON X.
III. IT is requiſite that a Rule be Plain. The end and uſe of a Rule being to direct men in their work, to ſhew what is to be done, and how to do it, it ought therefore to be eaſy and intelligible, elſe inſtead of directing, it will be perplexing. The Precepts of every Science, ſhould be ſcientificall; that which a man cannot underſtand, will not be for his information: It is therefore the commendation of every teacher, to lay down his Rules in the eaſieſt and moſt intelligible words. This property alſo belongs to the Scriptures: the Rule of Life and Salvation therein is perſpicuous. God hath therein wonderfully condeſcended to write heavenly truths in earthly language, that ſo he might ſute them to the capacity of ſuch as were to be inſtructed by them. The Queſtion about the perſpicuity of the Scriptures, is a matter of great controverſy between us, and them of Rome, who deny it; and for that reaſon forbid the Laity the reading of them, as being too deep for them, and endangering their being led into Hereſy. That therefore this property of them may be evidenced, I ſhall firſt give ſome Arguments to prove that they muſt needs be ſo, and then ſhew wherein they are ſo.
1. THAT the Scriptures muſt needs be plain, will appear if we ſhall conſider theſe things;
(1.) THE great end for which they were written, viz. To be a Rule for the direction of men in the way of peace. They were to teach, inſtruct, inform us, So (2 Tim. 3.16.) Now they would loſe this end, if they were dark, obſcure, ambiguous; they could not be profitable for ſuch a purpoſe, but would be rather dangerous, and expoſe men to miſtakes, which can…t without blaſphemy be aſſerted of them, i… we conſider
(2.) THE Author that gave and appointed them for this end, and he is no other than God himſelf. That God is the Author of the Scriptures, is already proved; that he deſigned them to this purpoſe, is no leſs certain: Now we muſt hence grant the Concluſion, or elſe ſay that he either could not, or would not thus accommodate them: To affirm that he could not, is to ſay, that God could propound an end to himſelf, above his power of obtaining, which caſts reproach upon his Wiſdom, as well as his Omnipotency: If we ſuppoſe that he would not, we may as well ſay it was not his end; for every one wills his end, and this is to impute falſhood to him, who aſſures us that it was.
(3.) THE ſubject for whom the Scriptures were written, i. e. for Man. And therefore they muſt be ſuted to mans underſtanding: Yea, they were not only written for wiſe and learned men, for great Clerks that have a deep reach, and piercing judgment; but for the ſimple and unlearned. Prov. 1.4. To give ſubtilty to the ſimple, to the young man knowledge and diſcretion. Chap. 8.8, 9. All the words of my mouth are in righteouſneſs, there is nothing froward or perverſe in them. They are all plain to him that underſtandeth, and right to them that find knowledge. They were deſigned to lead God's choſen ones in the right way, and we know not many wiſe are choſen.
(4.) THE Inſtruments whom God made uſe of in writing the Scriptures: and they were men, who muſt needs write in an humane language. Yea, and for the moſt part plain men, ſuch as were not adorned with humane literature; but ſhepherds, fiſhermen, herdſmen, and ſuch like.
(5.) THEY are called light, which intimates their clearneſs. Prov. 6.23. 2 Pet. 1.19. We have alſo a more ſure word of prophecy; whereunto ye do will that ye take heed, as unto a light that ſhineth in a dark place—. It is of the proper nature of light to make things clear & manifeſt, it diſcovers that to man, which without it would ly hidden. What the ſun is to the world, that the Scripture is to the Church. But,
2. TO give an account wherein the Scripture appears to be plain and perſpicuous, & in what reſpect it is ſo. I ſhall offer theſe Concluſions.
[1.] THERE are various matters and methods contained in the ſeveral writings of the Scriptures. They are not penned after the mode in which men are wont to compile their ſyſtems of Arts; but there are hiſtories, propheſies, precepts, promiſes, threatnings, commentaries, &c. interwoven in them, and hereby God hath accommodated them to all ſorts of men; and they are filled with all that variety of matter, which anſwers …ll the ends of Religion. Sometimes to inform the underſtanding: Sometimes to engage the will; and ſometimes to move upon the aflections: in each of which they are ſerviceable to help man to the attainment of his chief end.
[2.] WE muſt distinguiſh between thoſe things which are neceſſary to Salvation, and ſuch matters which are of leſſer concernment. It is certain that all theological truths are not equally neceſſary, though all have their excellent uſefulneſs. There are diverſe prophetical Scripturee, which contain in them predictions of things to come, which are dark, as to the aſſigning of the perſons and times of their Accompliſhment. But yet there is the matter of Inſtruction, either for awakening or encouragement eaſily to be gathered from them. And there is much of God's Wiſdom appears in their obſcurity, both reſpecting his children, and his enemies: But the teachings of them are plain; and to this head may that be referred, 2 Pet. 3.16 — In which are ſome things he… to be underſtood —.
[3.] WE muſt diſtinguiſh between the nature of the things aſſerted, and the manner of the aſſerting of them. There are many things ſpoken of in Scripture, which are altogether above the comprehenſion of a created underſtanding to graſp them in: and therefore no wonder if after all our enquiry into the Word of God, we are forced to confeſs ourſelves to be at a loſs about them: and yet theſe things are ſo laid down as plainly to intimate what is intended, & that without any Obſcurity. Nothing more plain than that the Scripture aſſerts, that there is one God in three Perſons; that the ſecond Perſon in the Trinity ſhould aſſume the nature of man, and of two natures conſtitute but one perſon. That believers are by faith united to Chriſt, and by him to God. And a great many more like things are fully and clearly there laid down: but how theſe things are, is beyond our reach to know, as exceeding the reach of a created capacity and is therefore no argument that it is dark and obſcure; it is not the words that are ambiguous, but the things are too big for us to imbibe: Hence that, Exod. 34.18.
[4.] THE many miſtakes, errors, falſe opinions which men have drawn from miſunderſtood & perverted Scriptures, is no argument neceſſarily to prove their obſcurity. It muſt indeed be either in the Scriptures, or the men: if I underſtand not what another ſaith, the fault muſt be in him or me. Now there is a great deal of reaſon to be given why the Scriptures may be plain; and yet men not underſtand, or miſunſtand them. For,
1. AS to the literal and hiſtorical ſenſe of Scriptures. Tho' there be a faculty in man to know the Grammar & Logick of thoſe diſcourſes, yet there are carnal reaſonings in us, backed with the natural enmity we bear againſt Divine Truth, which puts us upon wreſting and perverting them, ſo as to accommodate them to our falſe principles and corrupt luſts; becauſe we would bring all to ſpeak according to our vain minds. And that is the reaſon Peter gives of ſome of Pauls writings being ſo hard. 2 Pet. 3.16, 17. —Things hard,—which they that are unlearned & un…ble wreſt.
2. AS to the ſpiritual underſtanding of theſe things, no wonder if natural men receive it not from the Scriptures, who have no ſpiritual faculty to receive it withal. Natural men therefore are not competent judges in this caſe: as well may a blind mans word be taken, that the Sun hath no light in it; as well may we ſay that the rules of any Art are obſcure, becauſe a fool apprehends them not. Natural men are fools and blind in ſpiritual things; ſee 1 Cor. 2.14. But the natural men receiveth not the things of the Spirit of God: for they are fooliſhneſs unto him; neither can be know them, becauſe they are ſpiritually diſcerned.
[5.] HENCE as plain as Scriptures are, there is need of the illumination of the Spirit, to help us to underſtand them aright. And that both as to a Literal underſtanding, and Spiritual diſcerning. The Diſciples had read the Word of God, and could diſcourſe of it; but they knew not the mind of God clearly in it, till Chriſt opened their underſtandings; Luk. 24.45. But let us here take notice, that this is not to ſupply any defect in the Scripture, but to help our infirmity: It is to reſtore eyeſight to us. The Sun ſhone before as brightly as afterwards; but the Blind man ſaw it not, till his eyes were opened.
[6.] HENCE the neceſſary truths to Salvation in the Book of God, are plain to thoſe for …oſe ſakes it was written. The Scripture was chiefly given to make the Man of God perfect: 2 Tim. 3.17. Theſe therefore have their Eyes opened, ſo as to diſcern hidden things in Gods Law. Hence that of Paul, 2 Cor. 4.3. But if our Goſpel be hid, it is hid to them that are loſt. As for others they may be judicially left to believe lies: They may have a judicial Blindneſs added to their Natural. It is true, Godly men know but in part, ſanctification in gradual, but yet they do know unto Salvation; nor do they impute their remaining ignorance to the Scriptures, but to themſelves: They lay the blame there.
[7.] NOTWITHSTANDING the Scriptures plainneſs, it is required in the people of God, that they uſe diligence in ſearching out the mind of the Spirit in them. Wiſdom muſt be dug for, as for hid treaſures. See, Prov. 2.3, 4, 5. Yea, if thou crieſt after knowledge, & li…ſt up thy voice for underſtanding: If thou ſeekeſt her as ſilver, and ſearcheſt for her, as for hid treaſures: then ſhalt thou underſtand the fear of the Lord; and find the knowledge of God. Hoſ 6.3. Joh. 6.39. We are therefore to uſe all means, reading, meditation, hearing, praying, enquiring; and for this end hath God ſet up his Ordinances. Jer. 3.15. And I will give you Paſtours according to mine heart, which ſhall feed you with knowledge and underſtanding. But neither is this for the Scripture ſake, but for our ſake; our dulneſs and incapacity require it; becauſe we receive things ſo ſlowly: ſo that if we neglect thus to do on preſumption of the eaſineſs of the word, we expoſe our ſelves to be left either under ignorance, or unto error. But ſtill,
[8.] THE Native perſpicuity of the Scriptures will appear, if we conſider thoſe things,
1 THAT all Scripture expreſſions are ſuted to the language of mankind. God ſpeaks every thing there according to the way and manner that men expreſs themſelves in, one to another, and that for the Grammar, R…twick & Logick of it. Chriſt tells Nicedemus that he ſpake earthly things to him; Joh. 3.12. They were heavenly truths, but they were cloathed with earthly expreſſions, i.e. Such as men that dwell upon earth are wont to uſe: The Grammar of them is ſuch as is ſuted to our ſpeech; and hence the ſame literal ſence is to be put upon the words that they ſound in vulgar ſpeech: The Rhetwick is ſuch as men make uſe of, to ſpeak in Metaphors, Metonymies, Allegories, and Similitudes, & are to be ſo interpreted; the Logick of them is ſuch as man's Reaſon is won't to make uſe of, whether Axiomatical or Syllogiſtical; and hence are to be ſo taken, hence the word is called Logical milk; 1 Pet. 2.2.
2. THAT there is but one ſenſe belongs to one Scripture. If there were diverſe ſenſes belonging to it, it would make it intricate & unintelligible; but no Scripture hath more ſenſes belonging to it. My meaning is, there is but one conſtruction of the words; there is but one lateral meaning; for if there were more ſenſes that one belonging to any text, God ſhould uſe equivocation, which is impudence to charge him withal; nay, in reality, to ſay it hath more ſenſe, is to ſay that it hath no ſenſe at all; for that whoſe ſignification is not reſtrained to one, hath no certainty in it at all. It is true,
(1.) THIS one ſenſe may be applyed to divers Subjects. Thus in typical Scriptures, the things ſpoken may be applied both to the Type and Antitype, as Pſal. 2. & 16. & elſewhere. That all Allegories, and many Scripture Hiſtories. So the ſtory of Abraham's two Wives, Gal. …. Here therefore, the Allegory it ſelf and the …ry, make but one entire ſenſe.
(2.) THIS one ſenſe may include divers particular things under it. But that makes it not divers for we know that a general includes all ſpecials: and ſo, where the words are few, the ſenſe may be very comprehenſive. Th… in each command … Decalogue, there is abundance contained: Becauſe under a general Precept or Prohibition, all of the kind and every ſpecies, is contained.
(3.) THERE may be Uſes or Inferences manifold, drawn from one text, ariſing from the ſenſe of it. Which are not a new ſenſe, but conſequences contained in it: thus when any Sin is forbidden, we may well infer, that ſuch things as do lead men thereto naturally, are to be avoided: from Hiſtorical Scripture, when we read that God thus puniſhed ſuch a Sin, we may infer that ſuch a thing is a Sin, and that it is provoking to God: and they who dare to commit it, are expoſed to his diſpleaſure: So that the Allegorical, Tropological & Anagogical ſenſes, are not divers from, but Coincident with the literal ſenſe
3. THAT hence from the Scriptures themſelves, we may fetch ſafe rules for the interpretation of them, viz.
1. ALL … expreſions muſt be reduced to the Gramatical ſenſe, and accordingly …ter…reted. Types and … muſt be a…lo… e… to the Scriptures as well as to other writings, elſe God had not ſpoken in our mode, and this wa… is not to obſcure, but illuſtrate, and alſo to … the af…ct…ons; but ſtill we muſt reduce it to the Inte…tion: Rhet…ick is but an Ornament of Speech, and muſt therefore be brought to the Grammar of it. Thus when Chriſt calls Her…d … Fox, the ſenſe is a Cra…y Fa…y. When the L…b is called the P…ſſ…r, the merning is, it is the token of Gods paſſing over. When Chriſt ſaith this …re…d is my …dy, it intends, it is a S…r…ment…l ſign of his Body; and a great many the like.
2. ONE Scripture muſt be compared with another One text may look obſcure to us, but if we bring it to another, it will help to give us light to it; and it is certain, that the Scripture as its own beſt Interpreter; and that which ſpeaks moſt plainly, gives us to underſtand that which ſeems more dark. Thus if we would know what Chriſt means by D…s, … …. 12. let us compare it with Luk 11.5. and we ſhall find that he intends Sins: If we would underſtand the meaning of Allego…ies and Ceremonies in the Old-Teſtament, we muſt conſult the expoſition given of them in the New. If we would not miſtake what is more briefly expreſſed in one place, we muſt conſult where it is more largely …et forth in another.
3. WE muſt reduce all to the form of wholſome words. The Apoſtle gave Timothy one, which he is to hold faſt; 2 Tim. 1.13. Hold faſt the form of ſound words, which thou haſt heard of …, in faith and …ve which is in Chriſt Jeſus. The…e are foundation Principles moſt evident … Scripture: Theſe are ſo many beads to which all is to be reduced, and nothing contradictory, to theſe is to be admitted, for then they are not held faſt: There is an Analogy of Faith, which the Truth of the Word of God requires it neceſſary to hold to, and we muſt obſerve it; Rom. 12.6. Having the gifts, differing according to the gra… th… is given to us, whether prophecy, …et us propheſie according to the …. For if the Scripture ſ…ould build up any thing in one place, and p…ll it down in …, it would not be ….
4. WE muſt … the … ſenſe … Scripture that is …ll …r. Da… tells us, the Law is exceeding b…d; Pſal. 119.96. It is thorefore injurious to the Word of God, to put a ſtraitned ſenſe upon it: not that we are to ſtrain it to ſpeak beſides the ſcope & int…tion, but according to it; we muſt extend it to the utmoſt: Chriſt interprets the Command againſt Adultery, to extend to a look and a thought; Mat. 5.27.
5. WE muſt obſerve the ſcope of the Co…text. What is diſcourſed of, and what place every expreſſion bears in the Analyſis; for when we know what is ſpoken of, it will point us to the Intention of each particular: ſome words in all languages of the ſame ſound, have diverſe uses far different; this will give light in what ſenſe they are here or there to be underſtood.
6. WE muſt exerciſe our Charity, in Interpreting many Scriptures, ſuch eſpecially, as refer to the Act…ns of God's People. They indeed had their infirmities, and it is better they … blame, than the Word of God be perverted: But where there may ſafely be a putting a fair ſenſe upon the Action, and the Words of the text will bear it, Charity which thinks no evil, requires it; becauſe we know they were Holy men, and bound for the Glory of God. I might here farther urge the Reading and Meditating of the Scriptures, from the conſideration of the plainneſs of them: and ſince they are a Rule of Life, and therefore of Infinite concernment, … are alſo ſo plain and clear to a ſerious humble Soul: would we then be great proficients in Spiritual Wiſdom, and gain intimate acquaintance with the way leading to Salvation, let us be much in theſe things, Read muck in its Ponder much on it, and Pray much ever both, and by this means we ſhall be directed might, and kept from miſtakes, and Soul Deſtroying errors, and be more ſatisfyingly acquainted with the Holy Will of God, in order to our … chearful and Comfortable doing of it.
[OCTOBER, 9. 1688.]