GOD avouched Israel to be his peculiar people; In Iudah is God known, his Name is great in Israel. God erected a partition-wall between the Jew and the Gentile; but Christ took it down, And now in every Nation be that feareth God, and worketh righteousness is accepted with him. And this Ethiopian Eunuch, although of the Line of cursed Ham, becomes a Believer upon Philip’s Preaching to him Jesus. We see how that not many wise men after the flesh, not many mighty, not many noble are called: Yet there are some of the most Noble, and Officers of great honour and trust, whom God is pleased to call over to himself. Of this chosen and royal Priesthood, whom God called out of darkness into his marvellous light, were David, Solomon, Iehoshaphat. You may read David’s conquests, 2 Sam. 8. and 10. Chapters; Solomon’s honour, 2 Chron. 1. 12. How the Realm of Iehoshaphat was quiet, for his God gave him rest round about, 2 Chron. 17. 6. and 20. 30. And you see of what Authority this Eunuch was under Candace Queen of the Ethiopians, Verse 27. The Law is our School-master to bring us unto Christ: Yea even Proselytism it self is here an Introduction to such a blessing. Philip had a Vision, and therein an Angel from Heaven spake unto him, to go towards the South, unto the way that goeth down from Ierusalem to Gaza, which is desart; where he light on the Ethiopian Eunuch, Vers. 26, 27. And finding him studious of the way of God, reading the Evangelical Prophet, vers. 28. by prophetick divine efflation, or revelation he is directed to go near to the Chariot, and speak to him, vers. 28. The which he did with the greatest readiness, running to the Chariot, and there hearing him read Esaias the Prophet, said to him in the words of the Text, Vnderstandest thou what thou readest? Which words we may call the Deacons serious profitable question to the Eunuch with set purpose (according to the guidance of Gods Spirit) to be an Interpreter unto him. The division of the words would be more curious than useful.
That every sincere serious Christian that doth in good earnest look after the Salvation of his Soul will diligently read the holy Scriptures, is here to be supposed, as implied in the godly practice of this Eunuch: the Doctrinal truth to be insisted upon as more express is this,
Doct. That we ought not to content our selves with the bare reading of the holy Scriptures, but should labour to understand what we read of them. And here you have, 1. The proof of this Doctrine. 2. Some Rules for the better understanding the holy Scriptures.
3. The Application.
1. This Doctrine is proved—
1. By the practice of the Church of God in all Ages: Read Neh. 8. 8. and this practice was not abrogated by Christ or his Apostles, but ratified and confirmed. Christ expounded to the two Disciples that went to Emaus in all the Scriptures, the things concerning himself. And you find Christ reading the Book of Esaias the Prophet, and expounding that Scripture of himself, as that day fulfilled in their ears by his Preaching to them. You find the Apostle Iames alledges this, why they should not require or force them to be Circumcised, who from Gentiles turned Christians; for Acts 15. 21. saith he, Moses of old hath in every City them that Preach him, being read in the Synagogues every Sabbath day. As if he had said▪ Nor need we Jews to fear that this will bring a contempt upon Moses, or our Law; For the contrary appears by the Christian practice, even where these Proselytes of the Gentiles are, there the Books of Moses, as hath been customary from of old, are still continued among them, to be read aloud in the Synagogue every Saturday, (to which the Council of Laodicea did after add the reading of a Chapter in the New Testament) to signifie their respect to the Mosaical Law, and their not offering it contempt among the Proselytes, though they did not require them to be Circumcised: And Acts 13. 15, &c. you may read Paul’s approbation, continuation, and recommendation of this laudable custom to us by his own practice. And that all Nations may be taught our of the holy Scriptures the things that are commanded them of Christ, he hath promised his special presence with Ministers unto the end of the world. Now to him that shall Question this in our daies, I shall give him the two Disciples answer to Christ; art thou only a stranger in Ierusalem, and hast not known the things which have been, and are of ordinary practice with us every Lords day?
2. By the command of God, Ioh. 5. 39. with Prov▪ 2. 4, 5. Till I come give attendance to reading, to Exhortation, to Doctrine, i. e. Betwixt this and the time of my coming to thee, see thou be diligent in performing thy office in the several parts of it, expounding the Scriptures, confirming Believers, and admonishing them of any fault or danger, and instructing the ignorant or unbelievers.
Some few Rules for the better understanding, and our more profitable reading the holy Scriptures: And these are either Antecedent, Concomitant, or Subsequent.
1. Antecedent Rules
1. We must pray and beg of God wisdom to understand the Scriptures. We must pray with David, that God would open our eyes, that we may behold wondrous things out of his Law. We must pray that God would acquaint us with the mysterie of the Gospel; For if the Gospel be hid, it is hid to those that are lost.
2. We must lay aside all vain conceit of our own wisdom, be humble and hearken to God alone, speaking in the Scriptures. God hath so disposed the way to Heaven, that the most ignorant and most humble, not the most illuminate and most proud, shall be most ready to receive and embrace the Gospel.
And we must account our own wisdom foolishness, that we may know the holy Scriptures, which are able to make us wise unto Salvation. We must lie low in the fight and sense of our own ignorance, arguing thus with our selves; Have we lived so long, and read the Scriptures so often, and know so little of them! Let us thus be wail our ignorance, for the humble God will teach. The rain falls upon the Rock, but rests not there, that it may make the Valleys fruitful: Divine heavenly wisdom will not rest upon a proud heart, but will enrich the lowly with its treasures.
We must hearken to God alone, speaking in the Scriptures. Humanum est errare, there is no infallible Judge upon Earth. If any man Preach any other Doctrine unto us, than that we have received from the Canonical Scriptures, let him be accursed. If Pope or Council, or Pope and General Council agreeing together, decree or determine any thing against or besides the holy Scriptures; Let God be True, and every man a Lyar, in this case we are not to attend to a Thus faith a Father, or a Pope, or Council, &c. but to a Thus saith the Lord.
3. We must go to the Scriptures without prejudice. Non referendus est sensus, sed auferendus; We must not bring but take our sense from the Scriptures; lest we wrest them to our own destruction. Take care no body plunder you, rob you of all that you have, your principles of Christian knowledge through Philosophy, or by such vain, empty, frothy, pretended knowledge and wisdom which the Gnosticks of old talked so much of, taken out of Pythagoras; together with the observances of the Mosaical Law, and very distant and contrary to Christian Divinity.
4. We must go to the Scriptures with a mind purified by Faith and Repentance, and in which is the study of Piety. We must lay aside all filthiness and superfluity or naughtiness when we go to the waters of life.
5. We must go with reverence and love of the truth. We must go with reverence to the holy Scriptures, because of their Author and matter. We must go to the Scriptures as to the Oracles of God and the Laws of Heaven; the which we must stand in awe of, and be subject to for Conscience sake. We must go with the love of the truth although it be against flesh and blood, and thwart and contradict self and carnal interest in the world. The want of this love of the truth, is given as the reason of that fatal miscarriage of the Gnosticks, those carnal Christians.
6. We must go to the Scriptures with full purpose of heart to do the Will of God, Ioh. 7. 17. 2 Tit. 11. 12. Luk. 11. 28. The fear of the Lord is a step to wisdom, Psal. 111. 10. Prov. 1. 7. Quia finis Scripturae non est nuda scientia, sed praxis.
2. Concomitant Rules
1. Non est recedendum à litera legis abs que summa necessitate. When the words of Scripture may, without any incommodity or incongruity, be taken properly, and as they sound and lie in the Text, they ought to be so taken: neither are they to be infl•cted to metaphors, or other Tropes, or improper senses, unless when out of the words taken properly some absurd interpretations should from thence be elicited, Aug. Hence it follows that they are the best Interpreters, who most promptly and apertly manifest the native and genuine sense. In which part without boasting it may be said that the Protestants exceed the Papists▪ and carry away the Palm: Because their Interpreters are wont 〈 in non-Latin alphabet 〉, as Occumenius saith in Eph. 5. to evert the propriety of speech, and to turn all things into the uncertain conjectures of Allegories. That what Epiphanius in Nicolaitis said of Origen, we may say of them, 〈 in non-Latin alphabet 〉, Allegorice explicat quicquid potest; He allegorized whatsoever he could. Indeed it is said that he interpreted literally Matthew 19. 12. and in the same sense became an Eunuch himself: And so the Papists in like manner interpret mostly in the Allegorie, excepting that known place, This is my Body, with a far greater and more dangerous mistake than that of Origen’s, of that kind of Eunuchs.
But this Head is too general to be laid down without some necessary cautions: Take these few,
1. Augustini Regula tenenda est, lib. 3. de doctrina Christiana, Cap. 5, 10, and 11. Cavendum est nè figuratam locutionem ad literam accipiamus: & vice versa, nè locutio propria in figuratum sensum torqueatur. Let’s take heed of taking figures literally, and of wresting the proper sense into figures.
2. It is to be supposed that some places of Scripture are true, both in the Type and Antitype, both in the literal and mystical sense. And, Verba sacrae Scripturae sunt praegnantia, pariunt gemellos & sensum geminum admittunt. The words of Sacred Writ are pregnant with matter, very fruitful, and sometimes bear twins and admit a double sense: And ’tis an unerring Rule in Divinity; Scripture is alwaies to be expounded in the largest sense; unless there be in or about the Text some particular restriction to limit it; and thus those words, Let another take his Office, are true both of Doeg and Iudas.
3. It is to be observed, that in Prophecies some particulars agree to the Type, and not to the Truth; some to the Truth, and not to the Type; or to the Type in one sense, to the Truth in another. Take this Head because somewhat large in its particular branches.
1. Some particulars agree to the Type and not to the Truth. Psal. 40. 12.
2. Some to the Truth, and not to the Type. Psal. 16. 10. with Acts 2. 29. and 13. 35, 36, 37.
3. Or to the Type in one sense, and to the Truth in another. So in those Psalms wherein David is a Type of Christ: As Psal. 2. and 16. and 22. and those in which Solomon; as psal. 45. and 72. Some things are spoken that must of necessity be understood of them in one Notion; of Christ in another. Of Pharaoh’s Daughter espoused to Solomon; and the Church to Christ; the one typified by the other, Psal. 45. the same may be said. Gatak. in Isa. 42.
But how may we know when we are to interpret in the literal, and when in the mystical sense?
These three Rules will in some measure direct us.
1. The first is Augustines golden Rule, Si praeceptiva locutio est aut flagitium aut facinus vetans, &c. If it be a precept forbidding any lewdness, or commanding something profitable or beneficial, there is no figure in the words, Take, eat, this do in remembrance of me. This do ye, as oft as ye drink it, in remembrance of me. Indeed, This is my Body, &c. cannot be taken in the literal sense, for the reasons to be mentioned afterwards; But take, eat, &c. because a preceptive speech, and commanding a necessary profitable duty, and I am afraid a much neglected duty too, we are not to suppose a figure in the words. If there be sins of Omission, as without controversie there are; then those who have not communicated in this Ordinance, or not frequently, cannot but be found guilty of a dangerous sinful neglect. Nothing but ignorance and Phanaticism in the most proper and literal sense can turn this divine precept into an Allegory. Some are so fond as to think that this Precept imports no more than feeding upon Christ out of and in contempt of this Sacrament: Such self-conceited Gnosticks cannot rationally expect the Churches welcom, Eat O Friends, drink, yea drink abundantly, O beloved. And if ever such Spiritualists were really fed by Christ, they were no doubt better fed than taught. But if any man seem to be contentious, we have not so learned Christ, neither the Churches of God.
2. When the Text taken properly affords a fit sense, nor doth ought appear in the Context, or other places collated that may cross it, it is not safe running into metaphorical senses. And thus we understand those Buyers and Sellers, whom our Saviour cast out of the Temple, Mat. 21. 12. in the Letter, and not in the Allegory; although some Novellists of our times, giving way to their own luxuriant fancies, have turned this, and all the History of the Gospel into a mysterie, or rather a groundless conceit of their own brains.
3. Indeed when the words taken in the Letter are absurd and contradictory to sense and reason, we must of necessity apply our selves to the figurate sense. And surely he is bruitish and hath not the understanding of a man, that will Interpret against all sense and reason. Reason doth not contradict sense, nor Faith reason, but only correct them when they exercise themselves in great matters, and in things too high for them, and beyond their Sphear: And ’tis fit that sense should give place to reason, and reason to Faith; as it did in Abraham’s case, who, Rom 4. 18. [against Hope, or rather beyond Hope] (as the words may be better rendred) i. e. above all causes, arguments and appearances of natural Hope, such as reason and humane understanding could afford or reach to [believed in Hope] i. e. in Hope grounded upon the truth and power of God. For although there be in Scripture, 〈 in non-Latin alphabet 〉, some things hard to be understood, yet there is nothing in it repugnant to right reason. Although in this life and imperfect state, we see 〈 in non-Latin alphabet 〉, through a glass darkly, and do know 〈 in non-Latin alphabet 〉, but in part; And, Quoad nos, there may not alwaies be ratio rei (creditae) yet there is alwaies ratio credendi; Because infinite wisdom cannot be deceived, and infinite goodness will not deceive. And according to the forementioned Rules, we may be satisfied against the Papists literal interpretation of that known place, This is my Body.
1. Because the letter is contrary and repugnant to our senses; which the Scripture it self intimates to be of infallible certainty.
2. It is absurd and contradictive of right reason.
3. There appears much in the context to cross it, nothing at all to countenance it.
4. Because other places collated, expresly thwart and contradict it.
2. Rule. Let the fuller Scripture make out the shorter. We must compare the shorter place with the larger, i. e. the place that speaks but briefly of a thing, with some other that speaks of it more at large, common observation tells us, that ’tis not the right method to read abstracts first; because though they be fuller of matter, they are fuller likewise of obscurity. And sometimes that of the learned Bacon proves true, That Epitomes are the corruptions and moths of Histories. Epitomes give us the substance of a matter; but full Narratives must clear it up to us, with all its due circumstances. A compendium gives us the Quintessence; Vertue, Force and Spirit of a thing; but the History at large is necessary to the right understanding of it.
3. Let the clearer Scripture clear the obscurer. We must compare the obscurer with the clearer, i. e. if any place occur which is more obscure, but elsewhere propounded to us in words that are more clear; we must have recourse to it to elucidate the former. We must compare Moses with the Prophets: Of all the Prophets Esaias speaks most clearly, who is therefore stiled the Evangelical Prophet, and seems rather to write the History than the Prophecie of Christ. We must compare the Old Testament with the New: In the New Testament the Book of the Revelations is deemed (by those Interpreters that are wise unto sobriety, and not above what is written) to stand in most need of interpretation by the other written Revelations. The Sacred Scriptures are written very much historically; the Doctrines being interspersed with the History. Some Eyangelists speak more clearly than others; some most clearly of one part of the History of Christ, some of another; that all of them collated (without conspiring together by a contrived design) might give us the compleat History of Christ. That you may see the usefulness of this Rule, consult Ioh. 16. 16, 17, 18. with 28, 29 verses compared together.
4. Let that Scripture determine the point that intends it. You must compare Scripture with Scripture, and you must compare them aright; compare the place that speaks, ex casu, occasionally of a matter, with some other, where it is the main design of the place. This Rule is to be attended unto in the Exposition of Parables: For, if we be strict observers of all by-passages in them; instead of Milk, we shall wring till blood cometh. We must remember that Allegories must not be strained too much, and that similitudes answer not in all Lines, but in the chiefest. Read for this purpose Luke 16.
5. Out of the scope and intention of the writer is often collected the sense of his words. And the scope of the writer may be guessed at by the following circumstances, viz. Quorsum, quibus, contra quos, quae, ex cujus personâ; Why, to whom, against whom or what, of whose person, he writes, which last circumstance clears most passages, relating to the Eunuchs Question.
6. Compare Antecedents and consequents in the place, whose sense is dubious, and it will much conduce to the right understanding of it. Where there is not light enough in the Text, there may be a light shining round about it, in the Context, to enlighten it.
7. Negatives are more extensive than affirmatives. Affirmativa non valent ubique ad semper, negativa ubique; or thus, Affirmativa valent semper, negativa ad semper. When God saith, Pray; it is alwaies true, while in this probation-state, that we must pray; but it is not true that we must pray alwaies, i.e. do nothing but pray: But when ’tis said, Thou shalt, not Kill, &c. This is our duty at all times, there is no time wherein ’tis lawful to Kill, commit Adultery, &c.
8. Let an exception straiten and narrow a general Rule. Exceptio firmat Regulam in non exceptis, terminum praescribit in exceptis. An exception confirms the Rule in things not excepted, and bounds it against the rest.
9. Non est distinguendum, ubi Lex non distinguit. We must not distinguish where the Law doth not warrant it. In Christ Iesus neither Circumcision availeth any thing, nor uncircumcision, but a new Creature. If this Rule be attended unto, we shall easily understand how nice the distinctions of Conformity and non-conformity are, and how unavailable either of them will be in attaining Salvation for us without a reformed life.
10. We must carefully distinguish of the Scripture, which speaks of the growth of the Church, from that which speaks of the infancy of it. And thus, as for the Discipline of the Church of England, our English Reformers considered what it was in the purest times of the first good Christ an Emperours, when the Church was in its growth: For the times of Persecution in the infancy of the Church (before temporal Princes embraced the Christian Faith) as they were most excellent times for doctrine and manners; so very unproper and unfit for a Pattern or example of outward Government and Policy. And doubtless, that Government is most excellent, both in the community as Christian, and in the special notion as reformed, that keepeth the middle way between the Pomp of superstitious Tyranny, and the meanness of Phanatick Anarchy: And this can be nothing else, but a well regulated moderate Episcopacy, according to this Rule.
11. That which the Scripture holds forth at all times, must not be prejudiced by what may take in one particular case: although, Necessitas est jus temporis, Necessity be a Law in its time. This is a Rule at all times, Borrow and pay again: This must not be prejudiced by that of the Israelites borrowing of the Egyptians. This must not determine, Ehud destroyed Eglon, therefore thou shalt kill, because ’tis not safe arguing from particulars to general duties.
12. Out of the Tradition and Interpretation of the truly Catholick Church, out of the consent of the Fathers; and of these, either of many or of few of them when eminent for sanctity or learning; out of the unanimous conspiration of Doctors and Interpreters, the true and literal sense of Holy Writ may be often cleared up unto us.
By universal Tradition is meant, Quod ab omnibus, quod ubique, quod semper receptum fuit. What all the Churches of Christ in all places, have ever successively received, that is universal Tradition; and he is no true Catholick that doth not receive it. Where there is a Catholick consent and harmony to bear witness to any Interpretation, and that sense is universally and solemnly accepted; as it will seem a wilful errour to depart from it, and to choose solitary and dangerous by-paths, where the open road is so free and safe; so what can be expected in such singularity, but many absurdities, and implications, and violences offered to the word and truth?
13. We must interpret according to the Analogy of Faith. We must hold fast the form of sound words. Examine the Interpretations of the holy Scriptures by those three Forms, the Creed, the ten Commandments, and the Lords Prayer. Mistake not, you are not to examine the Scriptures by any thing else, nor the sense of them neither by any Creed farther than it contains it self within the very terms verbal or real of the holy Scriptures themselves. But as the Creed contains it self within such terms, we are to hold it fast as a form of sound words. And as by the ten Commandments, we may discern what are the words of God, and what are the Commandment of men; and by the Lords Prayer, what Petitions we are to put up to God, and what Prayers we are to say Amen to: so by the Creed we may know what doctrines are of God, and what of men: And let what will be pretended, if any man teach otherwise, and consent not to these wholesom words; he is proud, knowing nothing, he is of a corrupt mind, and reprobate concerning the Faith.
I shall conclude this Head in the words of judicious Mr. Calvin, Expertus pridem sum, & quidem saepius, quicunque de verbis pertinacius litigant, fovere occultum virus; ut magis expediat eos ultro provocare quàm in eorum gratiam obscurius loqui: And the liberty of not using the very words of Scripture on some occasions, hath ever been accounted lawful in the Church of Christ; and is at some times very necessary for the obviating of growing Heresies.
Where all these Helps are either wanting, or do not avail us, as to some particulars and single clauses, not so necessary to be known; The Hebrew and Greek Idiotisms (elegancies or proprieties) may possibly guide us to the true and genuine sense and interpretation.
3. Subsequent Rules
1. We must pray again. Orationi lectio, lectioni succedat Oratio. We must pray and read, read and pray again.
2. We must meditate upon the Scriptures we have read and understood, and that sometimes will lead us into the true meaning of those which in our course of reading we understand not: For Scripture will give light to Scripture.
3. We must both before and after our reading the holy Scriptures, get the guidance of Gods holy Spirit. Methinks I hear God saying to each of you that are much in reading the holy Scriptures, Vnderstand you what you read? And you again saying to God, How can we, except thy holy Spirit guide us! Ask my beloved in our Lord Iesus Christ, and it shall be given, Luk. 11. 9, 13.
Suffer the word of Exhortation; You that are much in reading the holy Scriptures; content not your selves with bare reading, but in the use of all attainable means endeavour to understand what you read of them.
To perswade hereunto take these two Motives.
1. The bare reading of the holy Scriptures will be unprofitable to you. It will be to you as he that speaketh in an unknown tongue, whom none of you understandeth; or as he that speaketh into the air, whose speech is unfruitful. Indeed the Scripture is the Water of life, but to you the fountain is sealed. It is as the Garden of the Lord; But behold Cherubims, and a flaming Sword, which turneth every way, to keep the way of the Tree of Life. You are kept out of this Garden, while you are kept ignorant of the true sense and meaning of the Scripture, which is as the Soul and Life of it. It is a Vision, but the Vision becometh to you as the words of a Book that is Sealed, which men deliver to one that is learned, saying, Read this I pray thee; and he saith, I cannot, for it is Sealed. By what hath in brief been said, you see that the bare unintelligent reading of the holy Scriptures themselves, is in this like a a Graven Image which we are sure is profitable for nothing.
2. But contrariwise, if you understand what you read, the Scripture of all writings, will be the most profitable unto you, 2 Tim. 3. 16. ’Tis by way of eminency called The Scripture, as the Original first writing, as the handwriting of God.
It is in Genere materiae, sufficient to save our souls. It is as that Tree mentioned, Rev. 22. 2. which bare twelve manner, and yielded her fruit every moneth; and the leaves of the Tree were for the healing of the Nations. There is more weight in one Sentence of Scripture than in all Orations, Declamations, Poets, Satyrs, and Philosophick invectives. It was a wise observation of Scaliger, that some passages in Plato are wiser than their Authour, and many excellent conceits are recollected from Homer and Aristotle they never dreamed of: But in the Word of God it is quite contrary, for after all the recollections that have been made by the most acute Sages of the world; we must say with the Queen of Sheba in another case, the one half hath not been told us. I shall therefore conclude this Exhortation and Discourse in the words of holy and learned Baxter, As you love your Comfort, your Faith, your Hope, your Safety, your Innocency, your Souls, your Christ, your Everlasting Rest; Love, Reverence, Read, Search, Study, Obey, and stick close to the Scriptures.
FINIS.
