A sermon preached at St Maries in Oxford vpon Tuesday in Easter vveeke, 1617 Concerning the abuses of obscure and difficult places of holy Scripture, and remedies against them. By Iohn Hales, Fellow of Eton Colledge, and Regius Professour of the Greeke tongue in the Vniversitie of Oxford.
Which way of manifesting his will, vnto many other gracious priviledges which it had, aboue that which in after ages came in place of it, had this added, that it brought with it vnto the man, to whom it was made, a preservati on against all doubt and hesitancy, a full assurance both who the author was,
Which Way of manifesting his will, unto many other gracious privileges which it had, above that which in After ages Come in place of it, had this added, that it brought with it unto the man, to whom it was made, a preservati on against all doubt and hesitancy, a full assurance both who the author was,
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Wee 〈 ◊ 〉 their of••ng ought, as St Chrysostome tells vs, fo to haue demeand our selues, that it might haue been with vs as it was with them, that 〈 ◊ 〉 might haue had no need of writing, no other 〈 ◊ 〉 but the spirit, no other books but our hearts, no other means to haue beene taught the things of God Nisi inspirationis divinae internam 〈 … 〉, ubi sine sonis sermonum & sine elementis literarum, eo dulciùs quo secretiùs veritas loquitur;
we 〈 ◊ 〉 their of••ng ought, as Saint Chrysostom tells us, fo to have demand our selves, that it might have been with us as it was with them, that 〈 ◊ 〉 might have had no need of writing, no other 〈 ◊ 〉 but the Spirit, no other books but our hearts, no other means to have been taught the things of God Nisi inspirationis Divinae internam 〈 … 〉, ubi sine sonis Sermons & sine Elementis Literarum, eo dulciùs quo secretiùs veritas loquitur;
as saith Fulgentius. NONLATINALPHABET, saith Isidorus Pel•siota: for it is a great argument of our shame & imperfection that the holy things are written in bookes.
as Says Fulgentius., Says Isidorus Pel•siota: for it is a great argument of our shame & imperfection that the holy things Are written in books.
For amongst all those acts of the Iewes, which God in his booke hath registred for our instruction, there is not one concerning any pretended ambiguitie or obscuritie of the Text & Letter of their Law, which might drawe them into faction and schisme;
For among all those acts of the Iewes, which God in his book hath registered for our instruction, there is not one Concerning any pretended ambiguity or obscurity of the Text & letter of their Law, which might draw them into faction and Schism;
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But ever since the Gospell was committed to w••ting, what age, what monument of the Churches acts is not full of debate and strife, concerning the force & meaning• 〈 ◊ 〉 those writings, which the holy Ghost hath left vs to be the law & rule of faith? St Paul, one of the first penmen of the holy Ghost, who in P•••dise 〈 ◊ 〉 wordes which it was not lawfull for man to vtter, hath left vs words in writing, which it is not safe for any man to be too busie to interpret.
But ever since the Gospel was committed to w••ting, what age, what monument of the Churches acts is not full of debate and strife, Concerning the force & meaning• 〈 ◊ 〉 those writings, which the holy Ghost hath left us to be the law & Rule of faith? Saint Paul, one of the First penmen of the holy Ghost, who in P•••dise 〈 ◊ 〉 words which it was not lawful for man to utter, hath left us words in writing, which it is not safe for any man to be too busy to interpret.
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No sooner had hee laid downe his penne, almost ere the inke was drie, were there found Syllabarum aucupes, such as St Ambrose spake of, qui nescire aliquid erubescunt, & per occasionem obscuritatis tendunt laqueos deceptionis, who thought there could be no greater disparagement vnto them,
No sooner had he laid down his pen, almost ere the ink was dry, were there found Syllables aucupes, such as Saint Ambrose spoke of, qui Not know Aliquid erubescunt, & per occasionem obscuritatis tendunt laqueos deceptionis, who Thought there could be no greater disparagement unto them,
who taking advantage of the obscuritie of St Pauls text, made the letter of the Gospell of life and peace, the most forcible instrument of mortal quarrell & contention.
who taking advantage of the obscurity of Saint Paul's text, made the Letter of the Gospel of life and peace, the most forcible Instrument of Mortal quarrel & contention.
VVhich the learned &c. In which wordes, for our more orderly proceeding, we will consider, First, the sinne it selfe that is heare reprehēded, wresting of Scripture:
Which the learned etc. In which words, for our more orderly proceeding, we will Consider, First, the sin it self that is hear reprehended, wresting of Scripture:
Secondly the persons guilty of this offence, discipher'd vnto vs in two Epithets, vnlearned, vnstable. Last of all the danger in the last words, vnto their owne damnation. And first of the sinne it selfe, together with some of the especiall causes of it.
Secondly the Persons guilty of this offence, deciphered unto us in two Epithets, unlearned, unstable. Last of all the danger in the last words, unto their own damnation. And First of the sin it self, together with Some of the especial Causes of it.
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NONLATINALPHABET. They wrest. They deale with Scripture as Chimickes deale with naturall bodies, torturing them to extract that out of them which God and nature never put in them.
. They wrest. They deal with Scripture as Chimickes deal with natural bodies, torturing them to extract that out of them which God and nature never put in them.
A learned writer in the age of our fathers, commenting vpon Scripture spake most truely when hee said, that his Comments gaue no light vnto the text, the text gaue light vnto his Comments.
A learned writer in the age of our Father's, commenting upon Scripture spoke most truly when he said, that his Comments gave no Light unto the text, the text gave Light unto his Comments.
Other expositions may giue rules & directions for vnderstanding their authors, but Scripture giues rules to exposition it selfe, and interprets the interpreter.
Other expositions may give rules & directions for understanding their Authors, but Scripture gives rules to exposition it self, and interprets the interpreter.
Wherefore when wee wade in Scripture, non pro sententia divinarum Scripturarum, as St Austine speakes, sed pro nostra ita dimicantes vt tam velimus Scripturarum esse quae nostra est:
Wherefore when we wade in Scripture, non Pro sententia divinarum Scripturarum, as Saint Augustine speaks, sed Pro nostra ita dimicantes vt tam Velimus Scripturarum esse Quae nostra est:
So that the complaint which one makes, concerning the dissention of Physicians about the diseases of our bodies, is true likewise in these disputes which concerne the cure of our soules, hinc illae circa agros miserae sententiarum concertationes, nullo idem censente, ne videatur accessio alterius.
So that the complaint which one makes, Concerning the dissension of Physicians about the diseases of our bodies, is true likewise in these disputes which concern the cure of our Souls, hinc Those circa agros miserae sententiarum concertationes, nullo idem censente, ne Videatur accessio alterius.
A fault anciently amongst the Christians so apparant, that it needed not an Apostolicall spirit to discover it, the very heathen themselues to our shame and confusion, haue iustly, judiciously,
A fault anciently among the Christians so apparent, that it needed not an Apostolical Spirit to discover it, the very heathen themselves to our shame and confusion, have justly, judiciously,
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and is strongly possest of an opinion, and resolute to maintaine it, to finde some places of Scripture, which by good handling will be woed to cast a favourable coūtenance vpon it.
and is strongly possessed of an opinion, and resolute to maintain it, to find Some places of Scripture, which by good handling will be wooed to cast a favourable countenance upon it.
Pythagoras Schollers hauing beene bred vp in the doctrine of numbers, when afterward they diverted vpon the studies of nature, fancied vnto themselues somewhat in naturall bodies like vnto numbers,
Pythagoras Scholars having been bred up in the Doctrine of numbers, when afterwards they diverted upon the studies of nature, fancied unto themselves somewhat in natural bodies like unto numbers,
It was, & is to this day, a fashion in the hotter countries, at noone, when the sunne is in his strength, to retire themselues to their Closets or beds,
It was, & is to this day, a fashion in the hotter countries, At noon, when the sun is in his strength, to retire themselves to their Closets or Beds,
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the neighbouring nations every one striuing to make it selfe Lord of them: so is it with these places that are so fertile, as it were, of interpretation,
the neighbouring Nations every one striving to make it self Lord of them: so is it with these places that Are so fertile, as it were, of Interpretation,
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A second thing occasioning vs to transgresse against Scripture, and the discreet and sober handling of it, is our too quicke and speedy entrance vpon the practise of interpreting it, in our young and greene yeares,
A second thing occasioning us to transgress against Scripture, and the discreet and Sobrium handling of it, is our too quick and speedy Entrance upon the practice of interpreting it, in our young and green Years,
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and so timely venting our crude and vnconcocted studies, quod est vbi { que } perniciosissimū, praevenit vires fiducia, a thing which in all cases is most pernicious, presumption is greater then strength,
and so timely venting our crude and unconcocted studies, quod est vbi { que } perniciosissimū, praevenit vires Fiducia, a thing which in all cases is most pernicious, presumption is greater then strength,
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So Eckius in his Chrysopassus, a worke of his so tearmed, wherein he discusses the question of predestination, in the very entrance of his worke tells vs, that hee therefore enterpris'd to handle this argument,
So Eckius in his Chrysoprase, a work of his so termed, wherein he discusses the question of predestination, in the very Entrance of his work tells us, that he Therefore enterprised to handle this argument,
because forsooth hee thought it to be the fittest question in which hee might luveniles calores exercere. The ancient Masters of sence amongst the Romans were wont to set vp a post,
Because forsooth he Thought it to be the Fittest question in which he might luveniles calores exercere. The ancient Masters of sense among the Roman were wont to Set up a post,
St Ierome, a man not too easily brought on to acknowledge the errours of his writings, amongst those few things which hee doth retract, censures nothing so sharply as the mistake of his youth in this kinde.
Saint Jerome, a man not too Easily brought on to acknowledge the errors of his writings, among those few things which he does retract, censures nothing so sharply as the mistake of his youth in this kind.
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Hee thought it one of the greatest sinnes of his youth, that being carried away through an inconsiderate heate in his studies of Scripture, he advētured to interpret Abdias the Prophet allegorically,
He Thought it one of the greatest Sins of his youth, that being carried away through an inconsiderate heat in his studies of Scripture, he adventured to interpret Abdias the Prophet allegorically,
Old men, saith our best naturall master, by reason of the experience of their of•en mistakes, are hardly brought cōstantly to affirme any thing, NONLATINALPHABET, they will alwaies cautelously interline their speeches, with it may bees, and peradventures, and other such particles of warines & circumspection.
Old men, Says our best natural master, by reason of the experience of their of•en mistakes, Are hardly brought constantly to affirm any thing,, they will always cautelously interline their Speeches, with it may Bees, and Peradventure, and other such particles of wariness & circumspection.
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Out of which conceit it is that we see St Austine in his bookes de Genesi adlitteram, to haue written only by way of questions and interrogations,
Out of which conceit it is that we see Saint Augustine in his books the Genesis adlitteram, to have written only by Way of questions and interrogations,
after the manner of Aristotle in his Problemes, that he might not, (for so he giues his reason by being over positiue preiudice others, and peradventure truer interpretations:
After the manner of Aristotle in his Problems, that he might not, (for so he gives his reason by being over positive prejudice Others, and Peradventure truer interpretations:
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Wherefore not without especial providence it is, that the holy Ghost by St Paul giuing precepts to Timothie, concerning the qualitie of those who were to be admitted to the distributing of Gods holy word, expresly prescribes against a young Scholler, least, saith he, he be puft vp. For as it hath beene noted of men, who are lately growne rich, that they differ from other rich men only in this, NONLATINALPHABET that commonly they haue all the faults, that rich men haue and many more:
Wherefore not without especial providence it is, that the holy Ghost by Saint Paul giving Precepts to Timothy, Concerning the quality of those who were to be admitted to the distributing of God's holy word, expressly prescribes against a young Scholar, lest, Says he, he be puffed up. For as it hath been noted of men, who Are lately grown rich, that they differ from other rich men only in this, that commonly they have all the Faults, that rich men have and many more:
Wherefore if Hippocrates in his Physician required these two things, NONLATINALPHABET, great industrie and long experience, the one as tillage to sow the seed, the other as time and season of the yeare to bring it to maturitie:
Wherefore if Hippocrates in his physician required these two things,, great industry and long experience, the one as tillage to sow the seed, the other as time and season of the year to bring it to maturity:
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That which the Romane Priest sometimes told an overpleasant and wirtie vestall Virgin, Coli Deos sanctè magis quam scitè, hath in this great worke of exposition of Scripture an especiall place.
That which the Roman Priest sometime told an overpleasant and wirtie vestal Virgae, Coli Gods sanctè magis quam scitè, hath in this great work of exposition of Scripture an especial place.
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whilst in sublimitie of his wit, in his Comments on Scripture, conceaving Meteors and aery speculations, he brought forth those dangerous errors, which drewe vpon his person the Churches heaviest cēsure;
while in sublimity of his wit, in his Comments on Scripture, conceiving Meteors and aery speculations, he brought forth those dangerous errors, which drew upon his person the Churches Heaviest censure;
but a loose and wanton worke, being summon'd by a provinciall Synod, was told, that which was true, that his worke did rather endanger the manners then profit the wits of his reader,
but a lose and wanton work, being summoned by a provincial Synod, was told, that which was true, that his work did rather endanger the manners then profit the wits of his reader,
Those deepe and subtile heresies concerning the Trinitie, the divinitie of Christ & of the holy Ghost, the vnion and division of the divine substance and persons, were all of them begottē in the heat of their wits:
Those deep and subtle heresies Concerning the Trinity, the divinity of christ & of the holy Ghost, the Union and division of the divine substance and Persons, were all of them begotten in the heat of their wits:
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yea by the strength of them were they cōceaved, & borne & brought to that growth, that if it had beene possible for the gates of Hell to prevaile against the Church, they would haue prevailed this way.
yea by the strength of them were they conceived, & born & brought to that growth, that if it had been possible for the gates of Hell to prevail against the Church, they would have prevailed this Way.
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It is in this respect so degenerated, that it scarsly for some hūdreth of years hath brought forth a child that carries any shew of his fathers coūtenance.
It is in this respect so degenerated, that it scarcely for Some hūdreth of Years hath brought forth a child that carries any show of his Father's countenance.
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The reason of all, that hetherto J haue in this point deliuered, is this. Sharpnesse of wit hath commonly with it two ill companions, pride, and levitie.
The reason of all, that hitherto J have in this point Delivered, is this. Sharpness of wit hath commonly with it two ill Sodales, pride, and levity.
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It was an excellent observation of the wise Grecian, NONLATINALPHABET &c. Sad and dull spirited men vsually mannage matters of state better then quicke and nimble wits.
It was an excellent observation of the wise Grecian, etc. Sad and dull spirited men usually manage matters of state better then quick and nimble wits.
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For such for the most part haue not learnt that lesson, the meaning of that voice that came to the Pythagorean, that was desirous to remoue the •shes of his dead frend out of his graue, NONLATINALPHABET things lawfully setled and composed must not be mo•ed.
For such for the most part have not learned that Lesson, the meaning of that voice that Come to the Pythagorean, that was desirous to remove the •shes of his dead friend out of his graven, things lawfully settled and composed must not be mo•ed.
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For they moue all things, & leaue nothing without question and innovation, NONLATINALPHABET as Nazianzen speakes, out of desire to amend what is already well.
For they move all things, & leave nothing without question and innovation, as Nazianzen speaks, out of desire to amend what is already well.
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And therefore we see that for the most part such, if they bee in place of authoritie, by vnseasonable and vnnecessary tampering put all things into tumult and combustion.
And Therefore we see that for the most part such, if they be in place of Authority, by unseasonable and unnecessary tampering put all things into tumult and combustion.
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The persons are noted vnto vs in two Epithe•s, vnlearned, vnstable. First, vnlearned. It was St 〈 ◊ 〉 complaint, that practitioners of other arts could containe themselues within the bounds of their owne profession, Sola Scripturarum ars est, quam sibi omnes passim vendicāt.
The Persons Are noted unto us in two Epithe•s, unlearned, unstable. First, unlearned. It was Saint 〈 ◊ 〉 complaint, that practitioners of other arts could contain themselves within the bounds of their own profession, Sola Scripturarum ars est, quam sibi omnes passim vendicant.
NONLATINALPHABET (so Nazianzen speaks) as if this great mystery of Christianitie were but some one of the common, base, inferior, and contemptible trades.
(so Nazianzen speaks) as if this great mystery of Christianity were but Some one of the Common, base, inferior, and contemptible trades.
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and repeat much of them even by heart, as bearing witnesse to what they hold: whereas indeed they doe but pronounce the words, but vnderstand not either what they speake,
and repeat much of them even by heart, as bearing witness to what they hold: whereas indeed they do but pronounce the words, but understand not either what they speak,
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so these men suppose 〈 ◊ 〉 Scripture will sound wonderfull musically, if they doe but strike it, with how great infelicitie or incōgruity soever it be.
so these men suppose 〈 ◊ 〉 Scripture will found wonderful musically, if they do but strike it, with how great infelicity or incongruity soever it be.
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NONLATINALPHABET saith Th•cydides, NONLATINALPHABET Rude men, men of little experience, are commonly most peremptory: but men experienced, and such as haue waded in businesse, are slowe of determination.
Says Th•cydides, Rude men, men of little experience, Are commonly most peremptory: but men experienced, and such as have waded in business, Are slow of determination.
Quintilian making a question, why vnlearned men seeme many times to he more copious then the learned (for commonly such men never want matter of discourse) answeres that it is because whatsoever conceit comes into their heads, without care or choice they broach it, cum doctis sit electio & modus:
Quintilian making a question, why unlearned men seem many times to he more copious then the learned (for commonly such men never want matter of discourse) answers that it is Because whatsoever conceit comes into their Heads, without care or choice they broach it, cum doctis sit Electio & modus:
whereas learned men are choice in their invention, and lay by much of that which offers it selfe, Wise hearted men, in whom the Lord hath put wisdome and vnderstanding to knowe how to worke all manner of work for the service of the sanctuary, like Bezaleel and Aholiab refuse much of the stuffe which is presented them.
whereas learned men Are choice in their invention, and lay by much of that which offers it self, Wise hearted men, in whom the Lord hath put Wisdom and understanding to know how to work all manner of work for the service of the sanctuary, like Bezaleel and Aholiab refuse much of the stuff which is presented them.
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But this kinde of men whom here our Apostle notes, are naturally men of bold & daring spirits, quicquid dixerint, hoc legem Deiputant, as Saint Ierome speakes, whatsoever conceit is begotten in their heads, the spirit of God is presently the father of it:
But this kind of men whom Here our Apostle notes, Are naturally men of bold & daring spirits, quicquid dixerint, hoc legem Deiputant, as Saint Jerome speaks, whatsoever conceit is begotten in their Heads, the Spirit of God is presently the father of it:
how great a portion of our labour and industrie would this alone require? Wherefore if Quintilian thought it necessary to admonish young mē that they should not presume themselues satis instructos, si qaem ex ijs, qui breves circumfernutur, 〈 … 〉 libell••• edidicerint,
how great a portion of our labour and industry would this alone require? Wherefore if Quintilian Thought it necessary to admonish young men that they should not presume themselves satis instructos, si qaem ex ijs, qui breves circumfernutur, 〈 … 〉 libell••• edidicerint,
much more is it behoofefull that young students in so high, so spacious, so large a profession, be advised nor to think themselues sufficiently provided vpon their acquaintance with some Notitia, or systeme of some technicall divine.
much more is it behooveful that young Students in so high, so spacious, so large a profession, be advised nor to think themselves sufficiently provided upon their acquaintance with Some Notitia, or system of Some technical divine.
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in regard of whom our little tractats and pocket volumes in this kinde, what are they but as Grashoppers? I speake not this like some seditious or factious spie, to bring weaknesse of hands,
in regard of whom our little tractates and pocket volumes in this kind, what Are they but as Grasshoppers? I speak not this like Some seditious or factious spy, to bring weakness of hands,
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I will speake as Ioshua did to his people, L•t vs not feare the people of that land, they are as m••t vnto vs, the•• shadow is departed from them• the Lord is with vs, feare them not.
I will speak as Ioshua did to his people, L•t us not Fear the people of that land, they Are as m••t unto us, the•• shadow is departed from them• the Lord is with us, Fear them not.
Only let vs not thinke, 〈 ◊ 〉 & •ot is d•bellari posse, that the conquest will be gottē by sitting still and wishing al were well or that the walls of those strong 〈 ◊ 〉, will f•ll downe if wee only walke about them,
Only let us not think, 〈 ◊ 〉 & •ot is d•bellari posse, that the conquest will be got by sitting still and wishing all were well or that the walls of those strong 〈 ◊ 〉, will f•ll down if we only walk about them,
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& blow rammes hornes, But as the voice of Gods people sometime was, by the s••rd of God and of Gedeon, so that which here giues the victory must bee the grace of God and our industrie.
& blow rams horns, But as the voice of God's people sometime was, by the s••rd of God and of Gideon, so that which Here gives the victory must be the grace of God and our industry.
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then a child cā with Hercules. But I forbeare and passe awaie vnto the second epithe•, by which these rackers of Scriptures, are by St Peter stiled• Vnstable.
then a child can with Hercules. But I forbear and pass away unto the second epithe•, by which these rackers of Scriptures, Are by Saint Peter stiled• Unstable.
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For not to doubt in things in which wee are conversant, is either by reason of excellency & serenitie of vnderstanding throughly apprehending the maine principles on which all things are grounded, together with the deserying of the severall passages from them vnto particular conclusions,
For not to doubt in things in which we Are conversant, is either by reason of excellency & serenity of understanding thoroughly apprehending the main principles on which all things Are grounded, together with the deserying of the several passages from them unto particular conclusions,
It lies not in the worlds power to giue in this case a text of sufficiēt authority to compose & fix the thoughts of a soule, that is dispos'd to doubt.
It lies not in the world's power to give in this case a text of sufficient Authority to compose & fix the thoughts of a soul, that is disposed to doubt.
For since that it is confest at all hands, that the sense and meaning of Scripture is the rule and ground of our Christian tenents, whensoever we alter them, wee must needs giue a new sense vnto the word of God.
For since that it is confessed At all hands, that the sense and meaning of Scripture is the Rule and ground of our Christian tenants, whensoever we altar them, we must needs give a new sense unto the word of God.
The especiall cause of this levitie and flitting disposition in the common and ordinary sort of men, is their disabilitie to discerne of the strength of such reasons,
The especial cause of this levity and flitting disposition in the Common and ordinary sort of men, is their disability to discern of the strength of such Reasons,
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that temper that St Austine doth require in him that reads his booke, tales meotum Scriptorum velim iudices, qui responsionem non semper desiderent, q••m 〈 ◊ 〉 quae leg•ntur audier int ali quid contradict:
that temper that Saint Augustine does require in him that reads his book, tales meotum Scriptorum velim Judges, qui responsionem non semper desiderent, q••m 〈 ◊ 〉 Quae leg•ntur audier int ali quid contradict:
the same temper must be found in e•ery reader of Scripture, hee must not bee a• a stand and require an answer to every obiectiō that is made against them.
the same temper must be found in e•ery reader of Scripture, he must not be a• a stand and require an answer to every objection that is made against them.
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so when wee are so easily dord and amated with every Sophisme, it is a certaine argument of great defect of inward furniture and worth, which should as it were ballace the minde and keep it vpright against all outward occurrents whatsoever.
so when we Are so Easily Dordrecht and amated with every Sophism, it is a certain argument of great defect of inward furniture and worth, which should as it were balance the mind and keep it upright against all outward occurrents whatsoever.
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the reasons and grounds of them, though they might be giuen, yet it fits not that credit and trust which we owe him, once to search into, or call in question.
the Reasons and grounds of them, though they might be given, yet it fits not that credit and trust which we owe him, once to search into, or call in question.
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and threatens death vnto it, it is commonly an argument, that there is more then ordinarie, that there is some especiall sinne, which shall drawe with it some especiall punishment.
and threatens death unto it, it is commonly an argument, that there is more then ordinary, that there is Some especial sin, which shall draw with it Some especial punishment.
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This sin of wresting of Scripture in the eie of some of the ancients seem'd so ougly, that they haue ranged it in the same ranke with the sinne against the holy Ghost.
This since of wresting of Scripture in the eye of Some of the ancients seemed so ugly, that they have ranged it in the same rank with the sin against the holy Ghost.
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It cannot therefore be avoided, but hee that wilfully striues to faesten some sense of his owne vpon it, other then the very nature of the place will beare, must needs take vpon him the person of God,
It cannot Therefore be avoided, but he that wilfully strives to faesten Some sense of his own upon it, other then the very nature of the place will bear, must needs take upon him the person of God,
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If he then that abases the Princes come deserues to die, what is his desert that insteed of the tried silver of Gods word stamps the name and character of God vpō Ne•ushtan, vpon base brafen stuffe of his owne? Thirdly, No Scripture is of private interpretation, saith the Apostle.
If he then that abases the Princes come deserves to die, what is his desert that instead of the tried silver of God's word stamps the name and character of God upon Ne•ushtan, upon base brafen stuff of his own? Thirdly, No Scripture is of private Interpretation, Says the Apostle.
As for those marvailous discourses of some, fram'd vpon presumption of the spirits helpe in private, in iudging or interpreting of difficult places of Scripture, I must needs confesse I haue often wondred at the boldnesse of them.
As for those marvelous discourses of Some, framed upon presumption of the spirits help in private, in judging or interpreting of difficult places of Scripture, I must needs confess I have often wondered At the boldness of them.
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The effects of the spirit (as farre as they concerne knowledge and instruction) are not particular information for resolution in any doubtfull case (for this were plainely revelation) but as the Angell, which was sent vnto Cornelius informes him not,
The effects of the Spirit (as Far as they concern knowledge and instruction) Are not particular information for resolution in any doubtful case (for this were plainly Revelation) but as the Angel, which was sent unto Cornelius informs him not,
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The promise to the Apostles of the spirit which should lead them into all truth, was made good vnto them by private and secret informing their vnderstandings, with the knowledge of high and heavenly mysteries, which as yet had never entred into the conceit of any man.
The promise to the Apostles of the Spirit which should led them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly Mysteres, which as yet had never entered into the conceit of any man.
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To vs for information, otherwise then out of these bookes, the spirit speaks not. Whē the spirit regenerats a mā, it infuses no knowledge of any point of faith,
To us for information, otherwise then out of these books, the Spirit speaks not. When the Spirit regenerats a man, it infuses no knowledge of any point of faith,
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or sends him to learne them from the mouth of his teachers. More then this in the ordinary proceeding of the holy spirit, in matter of instruction. I yet could never deserie.
or sends him to Learn them from the Mouth of his Teachers. More then this in the ordinary proceeding of the holy Spirit, in matter of instruction. I yet could never deserie.
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by so much the more prone are they to kindle schisme and contention in the Church, by how much they seeme to themselues to bee endued with a more eminent measure of spirit then their brethren;
by so much the more prove Are they to kindle Schism and contention in the Church, by how much they seem to themselves to be endued with a more eminent measure of Spirit then their brothers;
Great then is the danger in which they wade, which take vpon them this businesse of interpretation temeritas asserend• incertae dubiae { que } opinionis, saith St Austine, difficile sacrilegij crimen evitat:
Great then is the danger in which they wade, which take upon them this business of Interpretation temeritas asserend• incertae dubiae { que } opinionis, Says Saint Augustine, difficile sacrilegij crimen evitat:
There were in the daies of Isidorus Pelusiota some that gaue out that all in the old Testament was spoken of Christi belike out of extreame oppositiō to the Manichees, who on the otherside taught, that no text in the old Testament did foretell of Christ.
There were in the days of Isidorus Pelusiota Some that gave out that all in the old Testament was spoken of Christ belike out of extreme opposition to the manichees, who on the otherside taught, that no text in the old Testament did foretell of christ.
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NONLATINALPHABET for if, saith he, we striue with violence to drawe and apply those texts to Christ, which apparantly pertaine not to him, we shall gaine nothing but this, to make all the places that are spoken of him suspected;
for if, Says he, we strive with violence to draw and apply those texts to christ, which apparently pertain not to him, we shall gain nothing but this, to make all the places that Are spoken of him suspected;
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St Austine in his bookes de Genesi ad litteram sharply ••proues some Christians, who out of some places of Scripture misvnderstood, fram'd vnto themselues a kinde of knowledge in Astronomie and Physiologie, quite contrary vntosome parts of heathen learning in this kinde, which were true and evident vnto sense.
Saint Augustine in his books the Genesis ad litteram sharply ••proues Some Christians, who out of Some places of Scripture misunderstood, framed unto themselves a kind of knowledge in Astronomy and Physiology, quite contrary vntosome parts of heathen learning in this kind, which were true and evident unto sense.
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and the rest of the mysteries of our profession, if they finde them faultie in these things, of which themselues haue vndeniable demonstration? yea though the cause wee maintaine bee never so good,
and the rest of the Mysteres of our profession, if they find them faulty in these things, of which themselves have undeniable demonstration? yea though the cause we maintain bee never so good,
St Austine obseru'd that there were some qui 〈 ◊ 〉 de aliquibus, qui •••anctum nomen profitentur aliquid 〈 … 〉, velveri putuerit, 〈 … 〉 vt de omnibus hoc cred•tur• 〈 … 〉 with religion it selfe, thē it doth with the professors of it.
Saint Augustine observed that there were Some qui 〈 ◊ 〉 de aliquibus, qui •••anctum Nome profitentur Aliquid 〈 … 〉, velveri putuerit, 〈 … 〉 vt de omnibus hoc cred•tur• 〈 … 〉 with Religion it self, them it does with the professors of it.
That the Church of Rome hath great cause to suspect her selfe, to feare least shee haue a great part in the prophecies of that booke, I think the most partiall wil not deny.
That the Church of Rome hath great cause to suspect her self, to Fear lest she have a great part in the prophecies of that book, I think the most partial will not deny.
Yet vnto the expositors of it, I will giue this advise, that they look that that befall not them, which Thueydides obserues to befall the common sort of men:
Yet unto the expositors of it, I will give this Advice, that they look that that befall not them, which Thucydides observes to befall the Common sort of men:
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Many plaine 〈 ◊ 〉 of Scripture are very pregnant, & of sufficient strength to overthrowe the points maintained by that Church against vs. If we leaue these,
Many plain 〈 ◊ 〉 of Scripture Are very pregnant, & of sufficient strength to overthrow the points maintained by that Church against us If we leave these,
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which, though in themselues they are most certaine, yet our expositions of them must, 〈 ◊ 〉 except God giue yet further light vnto his Church) necessarily bee mixt with much vncertaintie,
which, though in themselves they Are most certain, yet our expositions of them must, 〈 ◊ 〉 except God give yet further Light unto his Church) necessarily be mixed with much uncertainty,
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Yet their greatest master Hippocrates tells them directly NONLATINALPHABET, &c. then the Physicians praesumption vpon opinion, there is not one thing that bringes either more blame to himselfe or danger to his patient.
Yet their greatest master Hippocrates tells them directly, etc. then the Physicians presumption upon opinion, there is not one thing that brings either more blame to himself or danger to his patient.
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how little roome then must opinion haue in that knowledge, where nothing can haue place but what is of eternal truth? where if once we admit of opinion all is overthrowne? But I conclude this point, adding onely this generall admonition, that we be not too peremprorie in our positions, where expresse text of Scripture faile• vs:
how little room then must opinion have in that knowledge, where nothing can have place but what is of Eternal truth? where if once we admit of opinion all is overthrown? But I conclude this point, adding only this general admonition, that we be not too peremprorie in our positions, where express text of Scripture faile• us:
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For experience hath shewd vs, that the error and weakenesse of them being afterwards discovered brings great disadvantage to Christianitie, and trouble to the Church.
For experience hath showed us, that the error and weakness of them being afterwards discovered brings great disadvantage to Christianity, and trouble to the Church.
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The Easterne Church before St Basils time, had entertained generally a conceit, that those greeke particles NONLATINALPHABET and the rest, were so divided among the Trinitie, that each of the persons had his particle which was no way appliable to the rest.
The Eastern Church before Saint Basils time, had entertained generally a conceit, that those greek particles and the rest, were so divided among the Trinity, that each of the Persons had his particle which was no Way appliable to the rest.
St Basil hauing discovered this to be but a nicenesse and needlesse curiositie, beginning to teach so, rais'd in the Church such a tumult, that hee brought vpon himselfe a great labour of writing many tracts in apologie for himselfe, with much adoe, eare matters could againe be setled.
Saint Basil having discovered this to be but a niceness and needless curiosity, beginning to teach so, raised in the Church such a tumult, that he brought upon himself a great labour of writing many tracts in apology for himself, with much ado, ear matters could again be settled.
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Now because it is apparant that the end of this our Apostles admonition is to giue the Church a caveat how shee behaue her selfe in handling of Scripture, giue me leaue a little, insteed of the vse of such doctrines as I haue formerly laid downe, to shew you,
Now Because it is apparent that the end of this our Apostles admonition is to give the Church a caveat how she behave her self in handling of Scripture, give me leave a little, instead of the use of such doctrines as I have formerly laid down, to show you,
and reasonably settle himselfe, any pretended obscuritie of the text whatsoever notwithstanding. For which purpose the diligent obseruing of two rules shall bee throughly availeable.
and reasonably settle himself, any pretended obscurity of the text whatsoever notwithstanding. For which purpose the diligent observing of two rules shall be thoroughly available.
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First, The litter all plaine, and vncontroversable meaning of Scripture without any addition or supply by way of interpretation, is that alone which for ground of faith we are necessarily bound to accept,
First, The litter all plain, and vncontroversable meaning of Scripture without any addition or supply by Way of Interpretation, is that alone which for ground of faith we Are necessarily bound to accept,
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When wee receded from the Church of Rome, one motiue was, because she added vnto Scripture her glosses as Canonicall, to supply what the plaine text of Scripture could not yeeld.
When we receded from the Church of Rome, one motive was, Because she added unto Scripture her Glosses as Canonical, to supply what the plain text of Scripture could not yield.
or if the evidence and assurance that hee hath left vs be not pregnant, and impossible to bee defeated, there is necessarily opened an inlet to doubtfulnesse and wauering, which the nature of faith excludes.
or if the evidence and assurance that he hath left us be not pregnant, and impossible to be defeated, there is necessarily opened an inlet to doubtfulness and wavering, which the nature of faith excludes.
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This doctrine of the litterall sense was never greivous or prejudiciall to any, but onely to those who were inwardly conscious, that their positions were not sufficiently grounded.
This Doctrine of the literal sense was never grievous or prejudicial to any, but only to those who were inwardly conscious, that their positions were not sufficiently grounded.
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When Cardinall Caietan in the daies of our grandfathers had forsaken that vaine of postilling and allegorising on Scripture, which for a long time had prevailed in the Church,
When Cardinal Caietan in the days of our grandfathers had forsaken that vain of postilling and allegorising on Scripture, which for a long time had prevailed in the Church,
The truth is (as it will appeare to him that reads his writings) this sticking close to the litteral sense was that alone, which made him to shake many of those tenents, vpon which the Church of Rome and the reformed Churches differ.
The truth is (as it will appear to him that reads his writings) this sticking close to the literal sense was that alone, which made him to shake many of those tenants, upon which the Church of Rome and the reformed Churches differ.
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But when the importunitie of the reformers, and the great credit of Calvins writings in that kinde, had forced the divines of Rome to levell their interpretations by the same line:
But when the importunity of the reformers, and the great credit of Calvin's writings in that kind, had forced the Divines of Room to level their interpretations by the same line:
yet is it of excellent vse, to represse our boldnesse, whereby many times, vnder pretence of some inconvenience, we hinder Scripture from that latitude of sense, of which it is naturally capable.
yet is it of excellent use, to repress our boldness, whereby many times, under pretence of Some inconvenience, we hinder Scripture from that latitude of sense, of which it is naturally capable.
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Corrumpi at { que } dissolvi omne imperantis officium, si quis ad id quod facere iussus est non obsequio debito, sed consilio non desiderato respondeat.
Corrumpi At { que } Dissolvi omne imperantis officium, si quis ad id quod facere Iussus est non Obsequio Debito, sed consilio non desiderato respondeat.
It will certainely in the end proue safer for vs to entertaine Gods Commandements obsequio debito, then to interpret them acumine non desiderato. Those other waies of interpretation,
It will Certainly in the end prove safer for us to entertain God's commandments Obsequio Debito, then to interpret them acumine non desiderato. Those other ways of Interpretation,
And though of some part of these that may bee said which one said of his owne worke, quod ad vsum lusi, quod ad molestiam laboravi, in respect of any profit comes by them, they are but sport,
And though of Some part of these that may be said which one said of his own work, quod ad vsum lusi, quod ad molestiam laboravi, in respect of any profit comes by them, they Are but sport,
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For if wee absolutely condemne these interpretations, then must we condemne a great part of antiquitie, who are very much conversant in this kinde of interpreting.
For if we absolutely condemn these interpretations, then must we condemn a great part of antiquity, who Are very much conversant in this kind of interpreting.
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because of their skill in the originall languages, their care of pressing the circumstances and coherence of the text, of comparing like places of Scripture with like, haue generally surpast the best of the ancients.
Because of their skill in the original languages, their care of pressing the Circumstances and coherence of the text, of comparing like places of Scripture with like, have generally surpassed the best of the ancients.
The Iewish Rabbines in their Comments on Scripture so oft as they met with hard and intricate texts, out of which they could not wrest thēselues, were wont to shut vp their discourse with this, Elias cum venerit, solvet dubia:
The Jewish Rabbis in their Comments on Scripture so oft as they met with hard and intricate texts, out of which they could not wrest themselves, were wont to shut up their discourse with this, Elias cum venerit, Solution Dubia:
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Not the Iewes only, but the learned Christians of all ages haue found many things in Scripture which yet expect Elias. For besides those texts of Scriptures, which by reason of the hidden treasures of wisdome,
Not the Iewes only, but the learned Christians of all ages have found many things in Scripture which yet expect Elias. For beside those texts of Scriptures, which by reason of the hidden treasures of Wisdom,
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and depth of sense & mysterie laid vp in them, are not yet conceau'd, there are in Scripture of things that are NONLATINALPHABET, seemingly confus'd, NONLATINALPHABET, carrying semblance of contrarietie, anachronismes, metachronismes, and the like, which bring infinite obscuritie to the text:
and depth of sense & mystery laid up in them, Are not yet conceived, there Are in Scripture of things that Are, seemingly confused,, carrying semblance of contrariety, Anachronisms, metachronismes, and the like, which bring infinite obscurity to the text:
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If wee meane not to settle our selues till all these things are answered, let vs take heed least the like be said to vs, which St Austine said to some of the Gentiles, who refused to beleeue till all obiections were satisfied:
If we mean not to settle our selves till all these things Are answered, let us take heed lest the like be said to us, which Saint Augustine said to Some of the Gentiles, who refused to believe till all objections were satisfied:
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The Areopagites in Athens, whē they were troubled in a doubtfull case in which they durst not proceed to sentence, were wont causam in diem longissimam differre, to put it off till a day of hearing for some hundreth yeares after, avoiding by this meanes the further being importun'd with the suit.
The Areopagites in Athens, when they were troubled in a doubtful case in which they durst not proceed to sentence, were wont Causam in diem longissimam differre, to put it off till a day of hearing for Some Hundredth Years After, avoiding by this means the further being importuned with the suit.
In places of ambiguous and doubtfull, or darke and intricate meaning, it is sufficient if we religiously admire and acknowledge and confesse: vsing that moderation of Austine:
In places of ambiguous and doubtful, or dark and intricate meaning, it is sufficient if we religiously admire and acknowledge and confess: using that moderation of Augustine:
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Neutram partem affirmantes siue destruentes, sed tantummodo ab audaci affirmandi praesumptione revocantes. Qui credit, saith one, satis est illi quod Christus intelligat.
Neutram partem affirmantes siue destruentes, sed tantummodo ab audaci affirmandi presumption revocantes. Qui credit, Says one, satis est illi quod Christus Intelligat.
or varietie of opinions shall distract vs. In the sixth generall Councell Honorius Bishop of Rome is condemned for a Monothelite. Two Epistles there are of his which are produc'd to giue evidence against him.
or variety of opinions shall distract us In the sixth general Council Honorius Bishop of Room is condemned for a Monothelite. Two Epistles there Are of his which Are produced to give evidence against him.
For the second) I speak with submission to better iudgement) notwithstanding the sharpe proceeding of the Councell against him, I vrerily suppose that hee giues vnto the Church the best counsaile, that ever yet was giuen for the setling of doubts, and finall decision of controversie.
For the second) I speak with submission to better judgement) notwithstanding the sharp proceeding of the Council against him, I vrerily suppose that he gives unto the Church the best counsel, that ever yet was given for the settling of doubts, and final decision of controversy.
and so abstaine from teaching doctrinally either part, and content themselues with that expresse measure of faith, with which the Church hath hitherto rest satisfied.
and so abstain from teaching doctrinally either part, and content themselves with that express measure of faith, with which the Church hath hitherto rest satisfied.
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to haue stopt and damm'd vp the originals and springs of controversies, rather then by determining for the one part, to giue them as it were a pipe and conduit to convaie them to posteritie, I perswade my selfe the Church had not suffred that invndation of opinions, with which at this day it is overrunne.
to have stopped and dammed up the originals and springs of controversies, rather then by determining for the one part, to give them as it were a pipe and conduit to convey them to posterity, I persuade my self the Church had not suffered that inundation of opinions, with which At this day it is overrun.
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Is it not St Pauls owne practise, when hauing brought in a question concerning Gods iustice in predestination, hee giues no other answere but this, O man, who art thou that disputest with God? Is it not his plaine purpose to advise the disputer rather not to make the question,
Is it not Saint Paul's own practice, when having brought in a question Concerning God's Justice in predestination, he gives no other answer but this, Oh man, who art thou that Disputes with God? Is it not his plain purpose to Advice the disputer rather not to make the question,
even of those that are at home amongst vs, might by this way long since haue beene determind? I haue, I confesse, the same disease that my first parents in Paradise had, a desire to knowe more then I need.
even of those that Are At home among us, might by this Way long since have been determined? I have, I confess, the same disease that my First Parents in Paradise had, a desire to know more then I need.
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But I alwaies thought it a very iudicious commendation, which is given to I. Agri•ola, that hee knewe how to bridle his desire in pursui• of knowledge, 〈 ◊ 〉, qu•d est difficillimum, ex scientia m••um.
But I always Thought it a very judicious commendation, which is given to I. Agri•ola, that he knew how to bridle his desire in pursui• of knowledge, 〈 ◊ 〉, qu•d est difficillimum, ex scientia m••um.
It shall well befit our Christian modestie to participate somewhat of the Sceptike, and to vse their NONLATINALPHABET, till the NONLATINALPHABET and remainder of our knowledge bee supplied by Christ:
It shall well befit our Christian modesty to participate somewhat of the Sceptic, and to use their, till the and remainder of our knowledge be supplied by christ:
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St Austine in his eightieth Epistle discoursing of the speedie or slow comming of our Saviour to iudgement, to shew that it is the safest waie to teach neither,
Saint Augustine in his eightieth Epistle discoursing of the speedy or slow coming of our Saviour to judgement, to show that it is the Safest Way to teach neither,
but to suspend our beleefe, & confesse our ignorance, ranging himselfe with men of this tēper, obsecrote (saith he to Hes•chtus, to whō he writes that Epistle) obsecrote vt me talem non spernas.
but to suspend our belief, & confess our ignorance, ranging himself with men of this temper, obsecrote (Says he to Hes•chtus, to whom he writes that Epistle) obsecrote vt me talem non spernas.
onely to ground for faith on the plaine vncontroversable text of Scripture, and for the rest to expect and pray for the comming of our Elias, this shall compose our waverings,
only to ground for faith on the plain vncontroversable text of Scripture, and for the rest to expect and pray for the coming of our Elias, this shall compose our waverings,
