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ACTS XVII. 11, 12. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind,
ACTS XVII. 11, 12. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind,
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and Searched the Scriptures daily, whether those things were so. Therefore many of them believed.
and Searched the Scriptures daily, whither those things were so. Therefore many of them believed.
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THESE Words are the Character of the Bereans, to whom St. Paul and Silas Preached the Gospel, being drove from Thessalonica, a Neighbouring City of Macedonia, by the Fury of the Unbelieving Jews, that accused them of doing things contrary to the Decrees of Caesar, and by this means set all that City in an uproar. But how hardly soever they were used there, they found a better Treatment from the Bereans, of whom St. Luke saith, that they were more noble, NONLATINALPHABET more ingenuous, than those in Thessalonica, in that they received the word with all readiness of mind, and Searched the Scriptures daily,
THESE Words Are the Character of the Bereans, to whom Saint Paul and Silas Preached the Gospel, being drove from Thessalonica, a Neighbouring city of Macedonia, by the Fury of the Unbelieving jews, that accused them of doing things contrary to the Decrees of Caesar, and by this means Set all that city in an uproar. But how hardly soever they were used there, they found a better Treatment from the Bereans, of whom Saint Lycia Says, that they were more noble, more ingenuous, than those in Thessalonica, in that they received the word with all readiness of mind, and Searched the Scriptures daily,
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whether those things were so, &c. In which Words:whither those things were so, etc. In which Words:
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1. We are Directed to the Rule, by which all Points of Faith are to be Determined; and that is the Scriptures.
1. We Are Directed to the Rule, by which all Points of Faith Are to be Determined; and that is the Scriptures.
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2. There is the Capacity all Persons are in to judge of that Rule;
2. There is the Capacity all Persons Are in to judge of that Rule;
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for the Words are spoken indifferently of the Jews in Berea, the Auditory, to whom St. Paul Preached; that they Searched.
for the Words Are spoken indifferently of the jews in Berea, the Auditory, to whom Saint Paul Preached; that they Searched.
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3. Here are the Qualifications of such as would judge aright, and they are Sincerity and Diligence:
3. Here Are the Qualifications of such as would judge aright, and they Are Sincerity and Diligence:
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They were NONLATINALPHABET more candid, and they Searched the Scriptures daily.
They were more candid, and they Searched the Scriptures daily.
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4. There is the way and means which are to be used in the Interpretation of the Rule;
4. There is the Way and means which Are to be used in the Interpretation of the Rule;
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and that is by comparing the Doctrine with Scriptures; there they Searched, whether those things were so.
and that is by comparing the Doctrine with Scriptures; there they Searched, whither those things were so.
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5. There is the Success of this course, Therefore many of them believed.
5. There is the Success of this course, Therefore many of them believed.
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I have already Treated of the Three First of these in the foregoing Sermon, and have shewed the Scriptures to be the Rule of Faith;
I have already Treated of the Three First of these in the foregoing Sermon, and have showed the Scriptures to be the Rule of Faith;
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that it is the privilege of all to repair to that Rule for satisfaction;
that it is the privilege of all to repair to that Rule for satisfaction;
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and that by Searching, they may arrive thereby to a Knowledge and understanding of that Rule. and that by Searching, they may arrive thereby to a Knowledge and understanding of that Rule.
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And I shall now proceed to the way of Interpretation, and the Consideration of the course that is to be taken for the better understanding of the Scriptures. In Discoursing upon which,
And I shall now proceed to the Way of Interpretation, and the Consideration of the course that is to be taken for the better understanding of the Scriptures. In Discoursing upon which,
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1. I shall premise some things with reference both to the Perspicuity and Difficulties of Scripture;
1. I shall premise Some things with Referente both to the Perspicuity and Difficulties of Scripture;
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for it must be acknowledged that the Sacred Books have a mixture of both.
for it must be acknowledged that the Sacred Books have a mixture of both.
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2. I shall lay down such Rules, as may be of use for the better Interpretation of it.
2. I shall lay down such Rules, as may be of use for the better Interpretation of it.
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As to the former I premise,
As to the former I premise,
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1. When we speak of the Scriptures, we take it for granted that the Translation of it, generally speaking, renders the true sense of the Original;
1. When we speak of the Scriptures, we take it for granted that the translation of it, generally speaking, renders the true sense of the Original;
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that is, the Original and Translation are to him that understands both, as it were but one Book;
that is, the Original and translation Are to him that understands both, as it were but one Book;
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and so again to him that understands the Translation only, it is the same as if he understood the Original.
and so again to him that understands the translation only, it is the same as if he understood the Original.
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And that this is so, is evident;
And that this is so, is evident;
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because all Translations (though not Expositions) of what Language, Church, or Age soever, do for the most part agree:
Because all Translations (though not Expositions) of what Language, Church, or Age soever, do for the most part agree:
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And if a Catena or Draught were made of them, as there was of the Ancient Versions, it would appear so to be, beyond all Contradiction.
And if a Catena or Draught were made of them, as there was of the Ancient Versions, it would appear so to be, beyond all Contradiction.
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So that if any Stranger utterly unacquainted with the Christian Doctrine, or the Translations, but skill'd in those Languages, should compare them, he would be able to say that the Book was the same,
So that if any Stranger utterly unacquainted with the Christian Doctrine, or the Translations, but skilled in those Languages, should compare them, he would be able to say that the Book was the same,
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and only differ'd in the Language;
and only differed in the Language;
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as the Ancient, viz. The Greek, and Arabick, and Syriack; or Modern, viz. English, French, German, or Italian, &c.
as the Ancient, viz. The Greek, and Arabic, and Syriac; or Modern, viz. English, French, German, or Italian, etc.
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And let Men differ as they will in their particular Opinions, let them be Jews, as were the Translators of the Septuagint; Apostates,
And let Men differ as they will in their particular Opinions, let them be jews, as were the Translators of the septuagint; Apostates,
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as was Aquila; Marcionites, as Theodotion; Ebionites, as Symmachus. Yet unless in those points in which they industriously corrupt the Text to serve a cause,
as was Aquila; Marcionites, as Theodotion; Ebionites, as Symmachus. Yet unless in those points in which they industriously corrupt the Text to serve a cause,
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and wilfully and apparently depart from the Original, there is a general consent among them in the main. Which is a clear proof,
and wilfully and apparently depart from the Original, there is a general consent among them in the main. Which is a clear proof,
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2. That the Scriptures were Wrote so as to be understood; for else how could different Translators, unacquainted with the Language or Writings of each other,
2. That the Scriptures were Wrote so as to be understood; for Else how could different Translators, unacquainted with the Language or Writings of each other,
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so exactly hit upon the same rendition of it?
so exactly hit upon the same rendition of it?
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And indeed it would be too bare fac'd a Reflection upon Almighty God, by whose Direction and Inspiration the Scripture was Wrote (as I have shewed) to suppose that such a Book thus proceeding from so Divine a hand;
And indeed it would be too bore faced a Reflection upon Almighty God, by whose Direction and Inspiration the Scripture was Wrote (as I have showed) to suppose that such a Book thus proceeding from so Divine a hand;
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and upon so noble a Design as the Revelation of God's Will to Man, should labour under such a defect as the Compositions of Men of common Understanding are not guilty of.
and upon so noble a Design as the Revelation of God's Will to Man, should labour under such a defect as the Compositions of Men of Common Understanding Are not guilty of.
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Certainly it is as possible to Write so as to be understood, as it is to Speak and be understood;
Certainly it is as possible to Write so as to be understood, as it is to Speak and be understood;
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and since Writing is but a kind of Speech, Speech may as well be supposed unintelligible as Writing;
and since Writing is but a kind of Speech, Speech may as well be supposed unintelligible as Writing;
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and if it were so, both the pleasure and benefit of Conversation would be prevented and lost.
and if it were so, both the pleasure and benefit of Conversation would be prevented and lost.
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And what a presumption is it to deny that to God which we give to Men;
And what a presumption is it to deny that to God which we give to Men;
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and that when we grant that Men not only can, but do express their Thoughts plainly upon occasion by Writing, that God either has not that Power, or Will;
and that when we grant that Men not only can, but do express their Thoughts plainly upon occasion by Writing, that God either has not that Power, or Will;
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but where he pretends to declare his Will to Mankind, it should, as God saith to Job 38. 2. darken counsel by words without knowledge;
but where he pretends to declare his Will to Mankind, it should, as God Says to Job 38. 2. darken counsel by words without knowledge;
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and Write so as not to be understood, which is to Write to no purpose,
and Write so as not to be understood, which is to Write to no purpose,
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but only to fill the World with contention, as if what is call'd Revelation were not to send Peace, but in the Letter of it, a Sword of strife among Mankind?
but only to fill the World with contention, as if what is called Revelation were not to send Peace, but in the letter of it, a Sword of strife among Mankind?
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If we own God for the Author, we must say, that the Scriptures were Wrote that they might be understood.
If we own God for the Author, we must say, that the Scriptures were Wrote that they might be understood.
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3. We may suppose further, that at the time when the Scriptures were Written, they were intelligible by those that were Cotemporaries with the Writers,
3. We may suppose further, that At the time when the Scriptures were Written, they were intelligible by those that were Cotemporaries with the Writers,
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and understood the Language they were Written in. Which was a great advantage they had above all After-Ages;
and understood the Language they were Written in. Which was a great advantage they had above all Afterages;
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for there is no Nation but what has peculiar Customs, to which Forms of Speech often relate;
for there is no nation but what has peculiar Customs, to which Forms of Speech often relate;
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nor is there any Language which hath not Idiotisms and Phrases of their own;
nor is there any Language which hath not Idiotisms and Phrases of their own;
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and therefore where these are not to be understood, or are not observed, the sense is lost or prejudiced,
and Therefore where these Are not to be understood, or Are not observed, the sense is lost or prejudiced,
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and perplexed, as I shall presently shew.
and perplexed, as I shall presently show.
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4. We may reasonably conclude, that what had no immediate reference to the persons then in being,
4. We may reasonably conclude, that what had no immediate Referente to the Persons then in being,
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nor to the Ages, and Customs, and Proprieties then in use, but contained common matters,
nor to the Ages, and Customs, and Proprieties then in use, but contained Common matters,
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and was Clothed in common Forms of Speech, was intelligible to others that did not live in those Ages,
and was Clothed in Common Forms of Speech, was intelligible to Others that did not live in those Ages,
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and generally as intelligible as to those that did.
and generally as intelligible as to those that did.
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Such is the Decalogue, which may be understood by us in this Age as well as those that were at Mount Sinai at the first delivering of it.
Such is the Decalogue, which may be understood by us in this Age as well as those that were At Mount Sinai At the First delivering of it.
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5. The Scriptures being to continue to the World's End, and, generally speaking, being written for the use of all Men of all Ages and Nations, they must consequently be Intelligible in the main,
5. The Scriptures being to continue to the World's End, and, generally speaking, being written for the use of all Men of all Ages and nations, they must consequently be Intelligible in the main,
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and capable of being understood by all persons in all times; or else they were written in vain:
and capable of being understood by all Persons in all times; or Else they were written in vain:
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For to what purpose should they be preserved, or should they oblige Mankind to read them,
For to what purpose should they be preserved, or should they oblige Mankind to read them,
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if they were not to be understood?
if they were not to be understood?
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6. I may say, that in Fact the Scriptures are plain in all things that are intended for the use of all,
6. I may say, that in Fact the Scriptures Are plain in all things that Are intended for the use of all,
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and that are necessary for all to know, in point of Faith or Practice. Such are,
and that Are necessary for all to know, in point of Faith or Practice. Such Are,
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(1.) All the Principles of Natural Religion, such as the Being of a God,
(1.) All the Principles of Natural Religion, such as the Being of a God,
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and his Creation of all things; the Worship to be given to him, the Government of the World by Providence;
and his Creation of all things; the Worship to be given to him, the Government of the World by Providence;
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the Immortality of the Soul, and a State of Rewards and Punishments in another Life.
the Immortality of the Soul, and a State of Rewards and Punishments in Another Life.
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These every one may understand as he reads them in Scripture, and which no man can read,
These every one may understand as he reads them in Scripture, and which no man can read,
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but he must find out and understand.
but he must find out and understand.
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(2.) Such is the History of Providence, that is God's prospering the good and punishing wicked Nations;
(2.) Such is the History of Providence, that is God's prospering the good and punishing wicked nations;
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his preserving a Church under all the Storms of the most violent Persecutions: His carrying on the train of Prophecies through all interruptions;
his preserving a Church under all the Storms of the most violent Persecutions: His carrying on the train of Prophecies through all interruptions;
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and accomplishing them at the time, and after the manner long before prefixed.
and accomplishing them At the time, and After the manner long before prefixed.
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These are matters of Fact, and what are obvious to all in the reading of them.
These Are matters of Fact, and what Are obvious to all in the reading of them.
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(3.) Such is matter of pure Revelation, and especially that which concerns the Redemption of Mankind by Jesus Christ.
(3.) Such is matter of pure Revelation, and especially that which concerns the Redemption of Mankind by jesus christ.
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As to his Person, that he was before the Worlds, which were made by him:
As to his Person, that he was before the World's, which were made by him:
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That in the fulness of time, according to the Ancient Predictions, he became Man, and was made Flesh:
That in the fullness of time, according to the Ancient Predictions, he became Man, and was made Flesh:
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That he wrought Miracles in Confirmation of his Mission from God, and of the Doctrine he Taught and Professed to receive from the Father:
That he wrought Miracles in Confirmation of his Mission from God, and of the Doctrine he Taught and Professed to receive from the Father:
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That he was Crucified and Died as a Sacrifice for the Sins of all Mankind: That he rose again the Third Day from the Dead, and ascended into Heaven:
That he was crucified and Died as a Sacrifice for the Sins of all Mankind: That he rose again the Third Day from the Dead, and ascended into Heaven:
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That he sent down the Holy Spirit, and continues at the Right Hand of God to be our Mediator;
That he sent down the Holy Spirit, and continues At the Right Hand of God to be our Mediator;
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and that we are with respect to that Mediation, to offer up all our Prayers in his Name to the Father:
and that we Are with respect to that Mediation, to offer up all our Prayers in his Name to the Father:
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And that he is to come at the End of the World to Judgment, and shall raise the Dead,
And that he is to come At the End of the World to Judgement, and shall raise the Dead,
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and Summon them all before his Tribunal.
and Summon them all before his Tribunal.
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(4.) Of the like kind are all the Proofs and Confirmations of the Doctrine of our Saviour before spoken of under another Character; such are Prophecies and Miracles.
(4.) Of the like kind Are all the Proofs and Confirmations of the Doctrine of our Saviour before spoken of under Another Character; such Are Prophecies and Miracles.
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Prophecies, which though sometimes obscure in point of Phrase, yet there are those that are without difficulty;
Prophecies, which though sometime Obscure in point of Phrase, yet there Are those that Are without difficulty;
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as that of Josiah and Cyrus by Name, that of the place of our Saviour's Birth, the Stock and Lineage, the Tribe and Family he should proceed from;
as that of Josiah and Cyrus by Name, that of the place of our Saviour's Birth, the Stock and Lineage, the Tribe and Family he should proceed from;
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the time he should sufferin &c. And the other Attestation by Miracles is too evident to be insisted upon.
the time he should sufferin etc. And the other Attestation by Miracles is too evident to be insisted upon.
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(5.) Of this sort are the terms of Salvation; among those things which are plainly set down in Scripture;
(5.) Of this sort Are the terms of Salvation; among those things which Are plainly Set down in Scripture;
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we may find whatever relates to Faith and Manners of Life: And in these two are comprehended all that is necessary to Salvation.
we may find whatever relates to Faith and Manners of Life: And in these two Are comprehended all that is necessary to Salvation.
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So that whatever is not plainly set down in Scripture, or evidently inferr'd from it, is not necessary to Salvation.
So that whatever is not plainly Set down in Scripture, or evidently inferred from it, is not necessary to Salvation.
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Now I am apt to think, that no person that comes unprejudiced, I mean not prepossess'd with contrary Principles,
Now I am apt to think, that no person that comes unprejudiced, I mean not prepossessed with contrary Principles,
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or corrupt Affections, but must needs own the Scripture to be clear in the points before rehearsed,
or corrupt Affections, but must needs own the Scripture to be clear in the points before rehearsed,
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if so be he reads it with an ordinary Diligence and Care.
if so be he reads it with an ordinary Diligence and Care.
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But will it be said, Are there not obscurities allowed to be in Scripture, and difficulties which are not to be surmounted? And what is a clearer proof of this,
But will it be said, are there not Obscurities allowed to be in Scripture, and difficulties which Are not to be surmounted? And what is a clearer proof of this,
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than the different Expositions we meet with, and the different Opinions Men espouse, and therefore espouse them because they conceive them to be the dictates of Holy Writ?
than the different Expositions we meet with, and the different Opinions Men espouse, and Therefore espouse them Because they conceive them to be the dictates of Holy Writ?
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1. I Answer, That is no Objection against it;
1. I Answer, That is no Objection against it;
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for then there can be nothing certain, if the calling it in question will render it uncertain.
for then there can be nothing certain, if the calling it in question will render it uncertain.
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2. This indeed has been an Argument set up to overthrow the Authority of Scripture,
2. This indeed has been an Argument Set up to overthrow the authority of Scripture,
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and some have been so impertinent as to make use of the various Constructions and Significations of Words, to serve this impious cause.
and Some have been so impertinent as to make use of the various Constructions and Significations of Words, to serve this impious cause.
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And so among other things, one quotes that Saying of Quintilian, There are innumerable kinds of words of ambiguous and various signification; And so among other things, one quotes that Saying of Quintilian, There Are innumerable Kinds of words of ambiguous and various signification;
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so that it seemed to some of the Philosophers, that there was no word that doth not signify many things.
so that it seemed to Some of the Philosophers, that there was no word that does not signify many things.
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But if this be a reason why the Scripture is obscure, and the sense not attainable,
But if this be a reason why the Scripture is Obscure, and the sense not attainable,
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then it is common with that to all Books whatsoever, not excepting even that Book which the Author thought so well of,
then it is Common with that to all Books whatsoever, not excepting even that Book which the Author Thought so well of,
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as to publish for the Information of the World.
as to publish for the Information of the World.
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If this were of any force, then it would be to no more purpose to speak than to write;
If this were of any force, then it would be to no more purpose to speak than to write;
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because the words we use are capable of different senses, as well as what we write.
Because the words we use Are capable of different Senses, as well as what we write.
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This is a way of arguing that proves too much, and goes too far, and serves no more than an argument that falls short,
This is a Way of arguing that Proves too much, and Goes too Far, and serves no more than an argument that falls short,
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and comes not up to the Case in hand.
and comes not up to the Case in hand.
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This would make the Divine Oracles like those of the Devil, to be no other than Aenigma's and Riddles,
This would make the Divine Oracles like those of the devil, to be no other than Aenigma's and Riddles,
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as if, in the New coined Phrase of the Members of the Romish Church, they were but the Various figures of Ink upon a Book:
as if, in the New coined Phrase of the Members of the Romish Church, they were but the Various figures of Ink upon a Book:
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Or served to no other use than white Paper, to Write what you will upon, and make what sense out of it that a fruitful Brain can invent.
Or served to no other use than white Paper, to Write what you will upon, and make what sense out of it that a fruitful Brain can invent.
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3. Though there are obscurities in Scripture, it falls upon such points as are not in themselves necessary, and not necessary to all;
3. Though there Are Obscurities in Scripture, it falls upon such points as Are not in themselves necessary, and not necessary to all;
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and notwithstanding which, a person may be saved though he dye ignorant of them, or of the sence of those Scriptures which contain them.
and notwithstanding which, a person may be saved though he die ignorant of them, or of the sense of those Scriptures which contain them.
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For there is no greater sign of their not being necessary, than that they are not what we can understand,
For there is no greater Signen of their not being necessary, than that they Are not what we can understand,
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or are not plainly to be found in Scripture.
or Are not plainly to be found in Scripture.
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4. Though there are obscurities in Scripture, yet they are nothing in comparison to the plain Texts of it;
4. Though there Are Obscurities in Scripture, yet they Are nothing in comparison to the plain Texts of it;
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and which no more hinder us from understanding the plain, than the Spots in the Sun prevent us of the Light of it.
and which no more hinder us from understanding the plain, than the Spots in the Sun prevent us of the Light of it.
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The Obscurities are like the various Readings, of little consequence, and importance, (as I have shewed) and nothing comparable to what remains intire and perspicuous.
The Obscurities Are like the various Readings, of little consequence, and importance, (as I have showed) and nothing comparable to what remains entire and perspicuous.
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They are only some things that are hard to be understood.
They Are only Some things that Are hard to be understood.
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But how many are the plain and intelligible, and especially of things necessary to Salvation? But how many Are the plain and intelligible, and especially of things necessary to Salvation?
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5. When, I say, there are Obscurities in Scripture, and that they fall upon less necessary points, I grant that even those obscure parts are not without their use;
5. When, I say, there Are Obscurities in Scripture, and that they fallen upon less necessary points, I grant that even those Obscure parts Are not without their use;
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it being here, as in the Heavens, where the Cloudy Stars that scatter a faintish light through the Galaxy or Milky-way,
it being Here, as in the Heavens, where the Cloudy Stars that scatter a faintish Light through the Galaxy or Milky-way,
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though not discernible but by a Telescope;
though not discernible but by a Telescope;
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yet (if we may judge of what we do not know of Nature, by what we do) have their use,
yet (if we may judge of what we do not know of Nature, by what we do) have their use,
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and by their Influences, without doubt, serve a Noble design.
and by their Influences, without doubt, serve a Noble Design.
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So though the Obscure Texts of Scripture afford a dim light in comparison, and what we can at present give but a slender account of;
So though the Obscure Texts of Scripture afford a dim Light in comparison, and what we can At present give but a slender account of;
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yet we our selves have sometimes perceived, when we have come by searching to understand any of them, that we understood not before, that they prove of very great advantage;
yet we our selves have sometime perceived, when we have come by searching to understand any of them, that we understood not before, that they prove of very great advantage;
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as they serve to confirm the plain, and do give light to those that were otherwise,
as they serve to confirm the plain, and do give Light to those that were otherwise,
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and were it not for the light given by these, would have remained obscure.
and were it not for the Light given by these, would have remained Obscure.
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And indeed, Almighty God has so wisely ordered it, that as there are some Works in Nature we do understand, and some we do not;
And indeed, Almighty God has so wisely ordered it, that as there Are Some Works in Nature we do understand, and Some we do not;
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some serve a lesser, and some a greater end:
Some serve a lesser, and Some a greater end:
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So has he also temper'd the body of Scripture together, the difficult with the easy, the obscure with the plain, the less necessary with the greater, that our industry may be excited by our endeavour to understand them;
So has he also tempered the body of Scripture together, the difficult with the easy, the Obscure with the plain, the less necessary with the greater, that our industry may be excited by our endeavour to understand them;
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and our labour be rewarded by the understanding of them:
and our labour be rewarded by the understanding of them:
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That we may Search as the Bereans here did, and upon our Searching, may, as they, come to believe and understand,
That we may Search as the Bereans Here did, and upon our Searching, may, as they, come to believe and understand,
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or be confirmed in our belief of them.
or be confirmed in our belief of them.
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Toward the better understanding of which, 2. I shall direct to some Rules that may be of singular use to us in our Search and Enquiry.
Towards the better understanding of which, 2. I shall Direct to Some Rules that may be of singular use to us in our Search and Enquiry.
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1. Where in the first place it is advisable, that we be very conversant in the Sacred Text;
1. Where in the First place it is advisable, that we be very conversant in the Sacred Text;
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and as the Bereans, search it daily; by which means much of the obscurity will wear off;
and as the Bereans, search it daily; by which means much of the obscurity will wear off;
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and the Phrase, and Style, and way of arguing will be more evident, and the matter of it make not only the stronger impression on our minds,
and the Phrase, and Style, and Way of arguing will be more evident, and the matter of it make not only the Stronger impression on our minds,
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but be clear'd up also insensibly to us.
but be cleared up also insensibly to us.
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We see how much difficulties are lessened by practice, as it is in learning the Alphabet,
We see how much difficulties Are lessened by practice, as it is in learning the Alphabet,
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and the first Principles of any Language or Science;
and the First Principles of any Language or Science;
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and when we in the beginning struggled with our selves, and used a kind of force to bend our minds to it, by degrees the difficulties abated,
and when we in the beginning struggled with our selves, and used a kind of force to bend our minds to it, by Degrees the difficulties abated,
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and we became complete Masters of the matter that lay before us.
and we became complete Masters of the matter that lay before us.
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So it is in reading the Scriptures, where by use we are wonderfully let into the meaning of them.
So it is in reading the Scriptures, where by use we Are wonderfully let into the meaning of them.
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For this reason it was that the Prophets were read in the Synagogue every Sabbath-day,
For this reason it was that the prophets were read in the Synagogue every Sabbath-day,
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as is implied, Act. 13. 27. And why also the Scriptures were read as well when not understood as when they were;
as is implied, Act. 13. 27. And why also the Scriptures were read as well when not understood as when they were;
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according to the practice of the Eunuch.
according to the practice of the Eunuch.
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For to what purpose would it have been for him when alone, without an Interpreter, to have read Isaias the Prophet upon such an obscure Argument, For to what purpose would it have been for him when alone, without an Interpreter, to have read Isaiah the Prophet upon such an Obscure Argument,
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if by reading it he might not have been some help to himself, and by degrees have attained to a further understanding of it more or less?
if by reading it he might not have been Some help to himself, and by Degrees have attained to a further understanding of it more or less?
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And I dare appeal to any that have taken this course, and have daily read,
And I Dare appeal to any that have taken this course, and have daily read,
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and read them with the like impartiality as other Books, and much more where they have read them with the reverence and attention due to Divine Oracles,
and read them with the like impartiality as other Books, and much more where they have read them with the Reverence and attention due to Divine Oracles,
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whether they have not found the difficulties lessen upon their hands.
whither they have not found the difficulties lessen upon their hands.
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And if such as daily read those Books with these and the like Qualifications, would but account with themselves for all the difficulties assoyl'd and solved this way, without any other assistance, it would be no unpleasant or unprofitable reflection.
And if such as daily read those Books with these and the like Qualifications, would but account with themselves for all the difficulties assoiled and solved this Way, without any other assistance, it would be no unpleasant or unprofitable reflection.
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2. Although it be of this advantage to read the Scriptures in course, as was usual in publick in the Synagogues,
2. Although it be of this advantage to read the Scriptures in course, as was usual in public in the Synagogues,
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and in private among persons piously disposed: Yet it would add much to the rendring the abstruser parts more easy and intelligible,
and in private among Persons piously disposed: Yet it would add much to the rendering the abstruser parts more easy and intelligible,
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if they began with the plainest, either for Duty or Matter, and then proceeded to the more obscure.
if they began with the Plainest, either for Duty or Matter, and then proceeded to the more Obscure.
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For this is a reducing things into a strict and natural method; and is like the beginning with the beginning of a Book wrote in that way,
For this is a reducing things into a strict and natural method; and is like the beginning with the beginning of a Book wrote in that Way,
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and so gradually proceeding as we are led along from point to point, from Proposition to Proposition, till we come to the end of that, and the difficulties together.
and so gradually proceeding as we Are led along from point to point, from Proposition to Proposition, till we come to the end of that, and the difficulties together.
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The Scripture I own is far from being Wrote after this humane and artificial method, but in a way Extraordinary and Divine:
The Scripture I own is Far from being Wrote After this humane and artificial method, but in a Way Extraordinary and Divine:
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and is among other reasons, composed after the manner in which it is, that we may be obliged to use a befitting industry in searching into the meaning of it;
and is among other Reasons, composed After the manner in which it is, that we may be obliged to use a befitting industry in searching into the meaning of it;
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and 'tis certainly one part of that industry so to order it, that as there is this difference plainly to be observed in Scripture,
and it's Certainly one part of that industry so to order it, that as there is this difference plainly to be observed in Scripture,
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so we would thus make an advantage of it by beginning with Words and things easy to be understood, before we attempt to understand what is in a sphere for the present above our capacity;
so we would thus make an advantage of it by beginning with Words and things easy to be understood, before we attempt to understand what is in a sphere for the present above our capacity;
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for such have need of milk, and not of strong meat, which belongeth to them that are of full age, for such have need of milk, and not of strong meat, which belongeth to them that Are of full age,
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even those who by reason of use have their senses exercised to discern both good and evil; even those who by reason of use have their Senses exercised to discern both good and evil;
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and I will add, between things plain and abstruse, more necessary and less, certain and doubtful.
and I will add, between things plain and abstruse, more necessary and less, certain and doubtful.
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3. Another Rule for the understanding of Scripture, is to be well acquainted with the principal design,
3. another Rule for the understanding of Scripture, is to be well acquainted with the principal Design,
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and the chief Subject of it, whether as to Faith or Practice:
and the chief Subject of it, whither as to Faith or Practice:
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For from thence doth arise what is usually called the Analogy of Faith; and which will be a Standard upon all occasions to have recourse to.
For from thence does arise what is usually called the Analogy of Faith; and which will be a Standard upon all occasions to have recourse to.
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For what Sense is to things sensible, and Reason to things meerly reasonable, that is the Analogy of Faith to all Interpretations,
For what Sense is to things sensible, and Reason to things merely reasonable, that is the Analogy of Faith to all Interpretations,
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and according to whose Arbitration they must stand and fall:
and according to whose Arbitration they must stand and fallen:
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Of this the Apostle gives an Instance as to Faith, 1 John 4. 2, 3. Hereby know ye the Spirit of God;
Of this the Apostle gives an Instance as to Faith, 1 John 4. 2, 3. Hereby know you the Spirit of God;
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every Spirit that confesseth that Jesus Christ is come in the flesh, is of God.
every Spirit that Confesses that jesus christ is come in the Flesh, is of God.
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And every Spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. And every Spirit that Confesses not that jesus christ is come in the Flesh, is not of God.
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And if there should be any place of Scripture that such Hereticks would produce in their favour, we may peremptorily conclude, that the meaning they would force upon it, is no more the meaning of that Scripture,
And if there should be any place of Scripture that such Heretics would produce in their favour, we may peremptorily conclude, that the meaning they would force upon it, is no more the meaning of that Scripture,
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than that can be the Spirit of God, which confesseth not that Jesus Christ is come in the flesh.
than that can be the Spirit of God, which Confesses not that jesus christ is come in the Flesh.
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4. For the better understanding of Scripture, it is a proper way to compare Scripture with Scripture, the Old Testament with the New, the obscure with the plain.
4. For the better understanding of Scripture, it is a proper Way to compare Scripture with Scripture, the Old Testament with the New, the Obscure with the plain.
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For that which is obscure and difficult in one place, is usually explained and made clear in another,
For that which is Obscure and difficult in one place, is usually explained and made clear in Another,
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as St. Austin, in the Book before quoted, observes.
as Saint Austin, in the Book before quoted, observes.
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Toward the more useful Application of this Rule, it may be convenient to enquire from whence the Difficulties and Obscurities in Scripture do arise;
Towards the more useful Application of this Rule, it may be convenient to inquire from whence the Difficulties and Obscurities in Scripture do arise;
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Whether from the Sublimity of the Matter; the Proprieties of Language; the Relation that one thing has to another, as Types;
Whither from the Sublimity of the Matter; the Proprieties of Language; the Relation that one thing has to Another, as Types;
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the Modes and Forms of Speech in Matters Prophetical or Figurative; which we may be helped in by this way of comparison.
the Modes and Forms of Speech in Matters Prophetical or Figurative; which we may be helped in by this Way of comparison.
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When I have just before said, that there is no greater sign of the matter's being unnecessay,
When I have just before said, that there is no greater Signen of the matter's being unnecessary,
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than when it is what we cannot understand, or is not plainly to be found in Scripture: than when it is what we cannot understand, or is not plainly to be found in Scripture:
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I mean thereby, not the matter or thing spoken of, but the Proposition:
I mean thereby, not the matter or thing spoken of, but the Proposition:
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For the Proposition may be a plain and a very intelligible Proposition, when the matter of it is inexplicable, and above our understanding.
For the Proposition may be a plain and a very intelligible Proposition, when the matter of it is inexplicable, and above our understanding.
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As the Proposition, God is a Spirit, is a plain Proposition, and as easy to be understood in respect of its Sence and Meaning,
As the Proposition, God is a Spirit, is a plain Proposition, and as easy to be understood in respect of its Sense and Meaning,
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as that a Triangle is a Figure consisting of Three Angles; but the matter is vastly different;
as that a Triangle is a Figure consisting of Three Angles; but the matter is vastly different;
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for who can tell what a Spirit is, or can give as adequate a Definition of it,
for who can tell what a Spirit is, or can give as adequate a Definition of it,
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as he can of a Triangle? And yet the Proposition before-recited of God's being a Spirit, is as plain to be understood,
as he can of a Triangle? And yet the Proposition before-recited of God's being a Spirit, is as plain to be understood,
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and as necessary to be believed;
and as necessary to be believed;
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as if it were in its Nature plain, and Intelligible, and that we as perfectly knew what a Spirit is,
as if it were in its Nature plain, and Intelligible, and that we as perfectly knew what a Spirit is,
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as we know what a Triangle is:
as we know what a Triangle is:
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And therefore the Obscurities arising from such Sublimity of the matter, are not to be brought here to account;
And Therefore the Obscurities arising from such Sublimity of the matter, Are not to be brought Here to account;
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for they can never be made plainer to us than they are, till our Understandings are Elevated and raised up to them.
for they can never be made plainer to us than they Are, till our Understandings Are Elevated and raised up to them.
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'Tis a Spirit alone that can tell what a Spirit is, and 'tis God only knows himself.
It's a Spirit alone that can tell what a Spirit is, and it's God only knows himself.
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And though now we have it as plainly Revealed that God is a Spirit, as that God is;
And though now we have it as plainly Revealed that God is a Spirit, as that God is;
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yet we must be contented neither to have an adequate Notion of God, unless we were as God,
yet we must be contented neither to have an adequate Notion of God, unless we were as God,
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nor also the like Notion of a Spirit, till we become Spirits our selves.
nor also the like Notion of a Spirit, till we become Spirits our selves.
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When I say again, That it is a sign of the matter's being unnecessary, that it is not plainly to be found in Scripture;
When I say again, That it is a Signen of the matter's being unnecessary, that it is not plainly to be found in Scripture;
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thereby is meant what is plain to such as Search, Enquire and Compare, and know how to argue from it:
thereby is meant what is plain to such as Search, Inquire and Compare, and know how to argue from it:
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And if by Search and Enquiry, by comparing and arguing, it comes to be plain, I may as well so call it,
And if by Search and Enquiry, by comparing and arguing, it comes to be plain, I may as well so call it,
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as if it was in so many words therein expressed.
as if it was in so many words therein expressed.
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There is a very convincing Argument of a Future State in the Scripture quoted by our Saviour,
There is a very convincing Argument of a Future State in the Scripture quoted by our Saviour,
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when God saith, I am the God of Abraham, &c. from whence our Saviour with great strength infers, God is not the God of the Dead but of the Living;
when God Says, I am the God of Abraham, etc. from whence our Saviour with great strength infers, God is not the God of the Dead but of the Living;
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and so those that he is the God of, are alive.
and so those that he is the God of, Are alive.
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But though the force of the Argument is now very evident, by the light our Saviour gives to it,
But though the force of the Argument is now very evident, by the Light our Saviour gives to it,
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yet I believe few would have observed it without that Direction, or to be sure without taking that Method of comparing Scripture with Scripture.
yet I believe few would have observed it without that Direction, or to be sure without taking that Method of comparing Scripture with Scripture.
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For it is by that Rule,
For it is by that Rule,
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(1.) We come to understand the Idiotisms and Proprieties of the Language in which the Scripture was Written;
(1.) We come to understand the Idiotisms and Proprieties of the Language in which the Scripture was Written;
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and without attending to which, we shall fall very much short of attaining to the sence of it.
and without attending to which, we shall fallen very much short of attaining to the sense of it.
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These Idiotisms are common, with the Hebrew, to all Languages, and so are no otherwise to be understood,
These Idiotisms Are Common, with the Hebrew, to all Languages, and so Are not otherwise to be understood,
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than by a strict Observation of them.
than by a strict Observation of them.
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As for Example, Without this Key, how irreconcileable would it be to other Texts, to have it said, God would have mercy and not sacrifice;
As for Exampl, Without this Key, how Irreconcilable would it be to other Texts, to have it said, God would have mercy and not sacrifice;
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and that our Saviour should require his Disciples, not to labour for that meat which perisheth; and that our Saviour should require his Disciples, not to labour for that meat which Perishes;
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and that the Apostle should forbid Women the adorning themselves with the outward adorning of plaiting the hair, and wearing of gold, or of putting on of apparel? All of which were notwithstanding allow'd, and some requir'd elsewhere.
and that the Apostle should forbid Women the adorning themselves with the outward adorning of plaiting the hair, and wearing of gold, or of putting on of apparel? All of which were notwithstanding allowed, and Some required elsewhere.
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But now if we attend to the Genius of the Hebrew, and compare one Scripture with the other, we shall find, that the Jews having no Degrees of comparison, were wont to express comparisons by Antitheses or Negatives; and then the sence of the Negative Not, is not so much; as labour not, that is, not so much for the meat that perisheth, as for that which endureth to everlasting life, &c. And if this be observed, we shall find there is no contradiction,
But now if we attend to the Genius of the Hebrew, and compare one Scripture with the other, we shall find, that the jews having no Degrees of comparison, were wont to express comparisons by Antitheses or Negatives; and then the sense of the Negative Not, is not so much; as labour not, that is, not so much for the meat that Perishes, as for that which Endureth to everlasting life, etc. And if this be observed, we shall find there is no contradiction,
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when in one place Sacrifices are requir'd, and in another, that God would have mercy and not sacrifice;
when in one place Sacrifices Are required, and in Another, that God would have mercy and not sacrifice;
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when in one place, it is commanded to work with their own hands; and in another, labour not for the meat that perisheth, &c.
when in one place, it is commanded to work with their own hands; and in Another, labour not for the meat that Perishes, etc.
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(2.) By this way of comparison we come to understand the Figurative Phraseology or manner of Expression in Scripture,
(2.) By this Way of comparison we come to understand the Figurative Phraseology or manner of Expression in Scripture,
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and we shall find that such are not to be understood in a proper and literal, but allusive sence. As for Instance;
and we shall find that such Are not to be understood in a proper and literal, but allusive sense. As for Instance;
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God is in Scripture said to have Eyes and Hands, Ears and Bowels, which are terms belonging to a Natural and Human Body:
God is in Scripture said to have Eyes and Hands, Ears and Bowels, which Are terms belonging to a Natural and Human Body:
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And also to Laugh, and to be Angry, and to Repent, which are passions belonging to Mankind.
And also to Laugh, and to be Angry, and to repent, which Are passion belonging to Mankind.
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And yet we read also, that God is a Spirit, and so hath not a Body,
And yet we read also, that God is a Spirit, and so hath not a Body,
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nor any of the parts belonging to it: And that he is not as man that he should repent;
nor any of the parts belonging to it: And that he is not as man that he should Repent;
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and neither is nor can be subject to those Infirmities and Passions which belong to us.
and neither is nor can be Subject to those Infirmities and Passion which belong to us.
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And therefore when such Bodily or Mental Affections and Properties are imputed in words to him, it is in a figurative and improper sence,
And Therefore when such Bodily or Mental Affections and Properties Are imputed in words to him, it is in a figurative and improper sense,
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and which are spoken of him after the manner of Men, and in condescension to our Infirmity, who are not able to conceive of him as,
and which Are spoken of him After the manner of Men, and in condescension to our Infirmity, who Are not able to conceive of him as,
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and according to what he is in himself.
and according to what he is in himself.
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So that it would be a gross piece of folly, for the sake of such Figurative Expressions (as Theodoret saith of Audaeus ) to conceive of God as a Corporeal Being;
So that it would be a gross piece of folly, for the sake of such Figurative Expressions (as Theodoret Says of Audaeus) to conceive of God as a Corporeal Being;
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which is to say, he is not a Spirit, and so to make the Scripture inconsistent with it self. which is to say, he is not a Spirit, and so to make the Scripture inconsistent with it self.
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Another instance of this kind, is the Assertion of our Saviour, This is my Body; which being a Sacramental as well as Figurative Phrase of Speech, recourse must be had to the like Institutions in Scripture,
another instance of this kind, is the Assertion of our Saviour, This is my Body; which being a Sacramental as well as Figurative Phrase of Speech, recourse must be had to the like Institutions in Scripture,
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and to what has the nearest resemblance to it;
and to what has the nearest resemblance to it;
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and that is the Passover, the Jewish Sacrament, and, as I may so say, their Lord's Supper.
and that is the Passover, the Jewish Sacrament, and, as I may so say, their Lord's Supper.
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Now when we read in the Law, of the Lord's Passover, and that they roasted and eat the Passover, we easily conceive that by it they meant not the Angel's passing over the Houses of the Children of Israel (which gave occasion to the Phrase);
Now when we read in the Law, of the Lord's Passover, and that they roasted and eat the Passover, we Easily conceive that by it they meant not the Angel's passing over the Houses of the Children of Israel (which gave occasion to the Phrase);
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but the Lamb, which was the Memorial and the Representation of it.
but the Lamb, which was the Memorial and the Representation of it.
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So when in Correspondence hereto, we read of our Saviour, that at the Institution of the Lord's Supper, he said of the Bread, This is my Body; and that he broke the Bread, and they eat of it;
So when in Correspondence hereto, we read of our Saviour, that At the Institution of the Lord's Supper, he said of the Bred, This is my Body; and that he broke the Bred, and they eat of it;
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we can reasonably no more understand that his Natural Body was then actually broken, and that they did eat his very Body,
we can reasonably no more understand that his Natural Body was then actually broken, and that they did eat his very Body,
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than we can understand, that when the Jews roasted and eat the Passover, they roasted and eat the Angel that passed over the Houses where the Blood was sprinkled.
than we can understand, that when the jews roasted and eat the Passover, they roasted and eat the Angel that passed over the Houses where the Blood was sprinkled.
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And therefore what was improperly and figuratively spoken of the one, was after the same manner spoken of the other, and alike to be understood.
And Therefore what was improperly and figuratively spoken of the one, was After the same manner spoken of the other, and alike to be understood.
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Indeed such Figures and Modes of Speech, are as soon understood, for the most part, as plain and literal Propositions.
Indeed such Figures and Modes of Speech, Are as soon understood, for the most part, as plain and literal Propositions.
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As when our Saviour is called a Lamb, a Door, a Shepherd, a Vine, he was no more really such,
As when our Saviour is called a Lamb, a Door, a Shepherd, a Vine, he was no more really such,
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nor are such Phrases any more literally to be understood, than that Herod was a Fox, and the Pharisees Vipers, because they were so called by our Saviour:
nor Are such Phrases any more literally to be understood, than that Herod was a Fox, and the Pharisees Vipers, Because they were so called by our Saviour:
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And therefore as our Saviour's Auditors as soon understood him, when he spoke after this Figurative,
And Therefore as our Saviour's Auditors as soon understood him, when he spoke After this Figurative,
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as if in the plainest and literal Phrase of it;
as if in the Plainest and literal Phrase of it;
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so one would think they should, and we may be as certain they did understand our Saviour,
so one would think they should, and we may be as certain they did understand our Saviour,
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when he said, This is my Body, not of a proper human Body, but only by way of Representation, according to the nature of the thing,
when he said, This is my Body, not of a proper human Body, but only by Way of Representation, according to the nature of the thing,
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and those places to which this had an immediate reference.
and those places to which this had an immediate Referente.
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(3.) By this way of comparison we come to understand the Typical Phrase of Scripture;
(3.) By this Way of comparison we come to understand the Typical Phrase of Scripture;
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which of it self is, like the Types, obscure.
which of it self is, like the Types, Obscure.
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There is a great Conformity between the Old Testament and the New, and especially as to what is the main Subject of the Mosaical Law, the Types, Ceremonies, and Rites of it:
There is a great Conformity between the Old Testament and the New, and especially as to what is the main Subject of the Mosaical Law, the Types, Ceremonies, and Rites of it:
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And where there is this Correspondence and Conformity, we must for the understanding of the one, borrow light from the other.
And where there is this Correspondence and Conformity, we must for the understanding of the one, borrow Light from the other.
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And therefore when the like Forms of Speech are us'd in the New Testament, as are in the Old, it is to be supposed that we are well acquainted with the Old;
And Therefore when the like Forms of Speech Are used in the New Testament, as Are in the Old, it is to be supposed that we Are well acquainted with the Old;
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or that we must have recourse to that for the understanding of the New:
or that we must have recourse to that for the understanding of the New:
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Of this the Epistle to the Hebrews is an Instance, the Phraseology of which is mostly Legal and Ritual;
Of this the Epistle to the Hebrews is an Instance, the Phraseology of which is mostly Legal and Ritual;
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and so we must be acquainted with those Rites, or the Modes of speaking, to understand it.
and so we must be acquainted with those Rites, or the Modes of speaking, to understand it.
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I shall here content my self with a particular or two of this sort.
I shall Here content my self with a particular or two of this sort.
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It is a known case, and very usual in the Old Testament, in the Levitical or Prophetical part of it, to call a Sin-offering by the name Sin, or in the Translation of the Septuagint, for Sin. It is a known case, and very usual in the Old Testament, in the Levitical or Prophetical part of it, to call a Sin-offering by the name since, or in the translation of the septuagint, for Sin.
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Now this is an Elliptical way of Expression, very customary in those and other Languages;
Now this is an Elliptical Way of Expression, very customary in those and other Languages;
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but what is customary and significant in one, yet if Translated into another, oft-times looks absurdly;
but what is customary and significant in one, yet if Translated into Another, ofttimes looks absurdly;
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and so it is necessary in such a Translation to supply it by what was before understood, but not expressed;
and so it is necessary in such a translation to supply it by what was before understood, but not expressed;
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as it is in the Cases abovesaid.
as it is in the Cases abovesaid.
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Thus for instance, Hebr. 9. 28. 'Tis said our Saviour Christ was once offer'd to bear the Sins of many;
Thus for instance, Hebrew 9. 28. It's said our Saviour christ was once offered to bear the Sins of many;
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and unto them that look for him, shall he appear the second time without Sin unto Salvation. and unto them that look for him, shall he appear the second time without since unto Salvation.
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But thus he appear'd the first time, he was then without Sin;
But thus he appeared the First time, he was then without since;
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and therefore here according to the Subject the Apostle is discoursing upon, it is to be supplied after this manner, without a Sin-offering. So it is, Hebr. 10. 8. and 2 Cor. 5. 21. So we have it according to the latter Phrase of the Septuagint, Rom. 8. 3. God sending his own Son in the likeness of sinful flesh,
and Therefore Here according to the Subject the Apostle is discoursing upon, it is to be supplied After this manner, without a Sin-offering. So it is, Hebrew 10. 8. and 2 Cor. 5. 21. So we have it according to the latter Phrase of the septuagint, Rom. 8. 3. God sending his own Son in the likeness of sinful Flesh,
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and for Sin condemned Sin in the flesh. For Sin, is a Phrase rough and abrupt; and for since condemned since in the Flesh. For since, is a Phrase rough and abrupt;
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but if we add to it by a Sacrifice for Sin, it is very agreeable and intelligible.
but if we add to it by a Sacrifice for since, it is very agreeable and intelligible.
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Now when there is this Mystical Relation, and the Gospel has a respect in its Phrase and manner of speaking, to the Types and Ceremonies of the Law, the Antitype is to be explained by the Type, the New by the Old.
Now when there is this Mystical Relation, and the Gospel has a respect in its Phrase and manner of speaking, to the Types and Ceremonies of the Law, the Antitype is to be explained by the Type, the New by the Old.
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(4.) By this way of comparison, we become acquainted with the Prophetical way of Writing,
(4.) By this Way of comparison, we become acquainted with the Prophetical Way of Writing,
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and may understand what without it would be obscure. I have just before observed the Relation that is between the Law and the Gospel;
and may understand what without it would be Obscure. I have just before observed the Relation that is between the Law and the Gospel;
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and that if we would understand the Gospel, it is fit to repair to the Law,
and that if we would understand the Gospel, it is fit to repair to the Law,
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as to the Phrase of it;
as to the Phrase of it;
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and if we would understand the Law in its noblest sence, we must repair to the Gospel.
and if we would understand the Law in its Noblest sense, we must repair to the Gospel.
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And from this Relation between these Two is it, that the Prophecies of Scripture, especially as to the Future State of the Church under the Gospel, are clothed in the Phrase of the Mosaical Institutions and Rites.
And from this Relation between these Two is it, that the Prophecies of Scripture, especially as to the Future State of the Church under the Gospel, Are clothed in the Phrase of the Mosaical Institutions and Rites.
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Thus the Success of the Gospel, and the Enlargement of the Christian Church, is described under such Characters.
Thus the Success of the Gospel, and the Enlargement of the Christian Church, is described under such Characters.
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Isai. 2. 2. 3. It shall come to pass in the last days, that the Mountain of the Lord's House shall be established in the top of the Mountains,
Isaiah 2. 2. 3. It shall come to pass in the last days, that the Mountain of the Lord's House shall be established in the top of the Mountains,
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and all Nations shall flow unto it. and all nations shall flow unto it.
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Isai. 66. 23. It shall come to pass from one New-moon to another, and from one Sabbath to another, all flesh shall come to Worship before me at Jerusalem, v. 20. which,
Isaiah 66. 23. It shall come to pass from one New-moon to Another, and from one Sabbath to Another, all Flesh shall come to Worship before me At Jerusalem, v. 20. which,
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and the like Phrases were no more literally to be fulfilled, than that we shall eat Bread in the Kingdom of Heaven.
and the like Phrases were no more literally to be fulfilled, than that we shall eat Bred in the Kingdom of Heaven.
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But now as the Happiness of the Future State is often described by such Phrases as belong to this present state,
But now as the Happiness of the Future State is often described by such Phrases as belong to this present state,
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and not to that which they are literally applied to:
and not to that which they Are literally applied to:
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So the Prophecies concerning the state of the Church under the Gospel, are frequently exemplified under such Resemblances and Forms of Speech as suited the People of the Jews, for whose immediate use they were wrote;
So the Prophecies Concerning the state of the Church under the Gospel, Are frequently exemplified under such Resemblances and Forms of Speech as suited the People of the jews, for whose immediate use they were wrote;
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and notwithstanding which, neither they nor others could possibly be led into such a mistake,
and notwithstanding which, neither they nor Others could possibly be led into such a mistake,
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as to think that such should the Kingdom of the Messias be, as those Expressions verbally signified;
as to think that such should the Kingdom of the Messias be, as those Expressions verbally signified;
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when it was evident from the Prophecies of Scripture, that that Legal State was to be abolished,
when it was evident from the Prophecies of Scripture, that that Legal State was to be abolished,
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and also that several of the things in the nature of them were unpracticable. As for example;
and also that several of the things in the nature of them were unpracticable. As for Exampl;
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when it was said, that from one New-moon to another, and from one Sabbath to another, that is, Monthly and Weekly, all Nations should come up to Worship the Lord at Jerusalem.
when it was said, that from one New-moon to Another, and from one Sabbath to Another, that is, Monthly and Weekly, all nations should come up to Worship the Lord At Jerusalem.
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And therefore in the Explication of such Phrases, we must not consider what they exactly signify in their first and original use,
And Therefore in the Explication of such Phrases, we must not Consider what they exactly signify in their First and original use,
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but to what purpose they serve and are applied;
but to what purpose they serve and Are applied;
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and if so we do, we shall lightly as soon understand the New heaven and the New earth, which St. Peter speaks of, 2 Pet. 3. 13. as the Heaven and the Earth in the First Chapter of Genesi•: And as well shall we understand Babylon and Euphrates in the Mystical sence of the Apocalypse, as we do in the Historical Books of Scripture.
and if so we do, we shall lightly as soon understand the New heaven and the New earth, which Saint Peter speaks of, 2 Pet. 3. 13. as the Heaven and the Earth in the First Chapter of Genesi•: And as well shall we understand Babylon and Euphrates in the Mystical sense of the Apocalypse, as we do in the Historical Books of Scripture.
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But above all, there is nothing doth so lay open the Secrets and Mysteries of Prophecy, as the Event;
But above all, there is nothing does so lay open the Secrets and Mysteres of Prophecy, as the Event;
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for by that means, where it is fulfilled, it is as clear as if it had been Historically related.
for by that means, where it is fulfilled, it is as clear as if it had been Historically related.
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And as if we look back from the Event to the Prediction, we the better understand that Prediction, which without the Knowledge and Observation of the Event we could not perhaps have understood:
And as if we look back from the Event to the Prediction, we the better understand that Prediction, which without the Knowledge and Observation of the Event we could not perhaps have understood:
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So by comparing what yet remains to be fulfilled, with what has been already fulfilled, we have a useful key for the understanding of the one by the other;
So by comparing what yet remains to be fulfilled, with what has been already fulfilled, we have a useful key for the understanding of the one by the other;
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the obscure by the plain, and what we do not know the meaning of, by what we do.
the Obscure by the plain, and what we do not know the meaning of, by what we do.
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Thus, for instance, we may understand the Prophetical Schemes of Speech, concerning the destruction of a Nation, by comparing one of the Testaments with the other;
Thus, for instance, we may understand the Prophetical Schemes of Speech, Concerning the destruction of a nation, by comparing one of the Testaments with the other;
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or what is to be fulfilled with what has been fulfilled.
or what is to be fulfilled with what has been fulfilled.
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So when in the Old Testament we find it Prophetically threatned of Babylon, Idumea, Egypt, &c. that the Stars of Heaven, and the Constellations thereof shall not give their light — that all the Host of Heaven shall be dissolved, and fall down as the Leaf of a Vine — And when that we read in Daniel, the little Horn cast down some of the Host and of the Stars to the ground, and stamped upon them: We have a key to unlock the Mysterious Expressions of the same kind in the New Testament.
So when in the Old Testament we find it Prophetically threatened of Babylon, Idumea, Egypt, etc. that the Stars of Heaven, and the Constellations thereof shall not give their Light — that all the Host of Heaven shall be dissolved, and fallen down as the Leaf of a Vine — And when that we read in daniel, the little Horn cast down Some of the Host and of the Stars to the ground, and stamped upon them: We have a key to unlock the Mysterious Expressions of the same kind in the New Testament.
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As when 'tis said (if it be to be understood of the destruction of Judea ) that the Sun shall be darkned,
As when it's said (if it be to be understood of the destruction of Judea) that the Sun shall be darkened,
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and the Moon shall not give her light, and the Stars shall fall from Heaven; and the Moon shall not give her Light, and the Stars shall fallen from Heaven;
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and that a third part of the Sun, Moon, and Stars shall be darkned, &c. it is to be understood after the same manner as the other.
and that a third part of the Sun, Moon, and Stars shall be darkened, etc. it is to be understood After the same manner as the other.
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Now by a reflection upon the state of those Nations abovesaid, as well as the nature of the thing, we find all intended in those Mystical Expressions was, That these Nations should be utterly destroyed,
Now by a reflection upon the state of those nations abovesaid, as well as the nature of the thing, we find all intended in those Mystical Expressions was, That these nations should be utterly destroyed,
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and all Orders and Degrees of men, represented by the Sun, Moon and Stars, should be dissolved:
and all Order and Degrees of men, represented by the Sun, Moon and Stars, should be dissolved:
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And therefore accordingly are we in the Prophetical passages in the New Testament, to understand those Phrases and Forms of Speech the like way.
And Therefore accordingly Are we in the Prophetical passages in the New Testament, to understand those Phrases and Forms of Speech the like Way.
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It would be endless to prosecute this Argument as far as it will bear;
It would be endless to prosecute this Argument as Far as it will bear;
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for then I might go through the 134 Rules of Franciscus Ruizius; but what I have here laid down is sufficient to help and direct us, generally speaking, in the Interpretation of such Forms of Speech, which often render the sense of Scripture difficult.
for then I might go through the 134 Rules of Francis Ruizius; but what I have Here laid down is sufficient to help and Direct us, generally speaking, in the Interpretation of such Forms of Speech, which often render the sense of Scripture difficult.
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But God be thanked, there is little of this in comparison of what is plain and easy,
But God be thanked, there is little of this in comparison of what is plain and easy,
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and in which the main of a Christian's Duty is concerned.
and in which the main of a Christian's Duty is concerned.
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This the experience of every one that is at all conversant in those sacred Books, will confirm, to the silencing of all Cavils, which some men of Wit,
This the experience of every one that is At all conversant in those sacred Books, will confirm, to the silencing of all Cavils, which Some men of Wit,
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and others of Design, may pretend to the contrary.
and Others of Design, may pretend to the contrary.
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For I dare confidently say, That no one can plead ignorance against his Duty, or that he failed in it,
For I Dare confidently say, That no one can plead ignorance against his Duty, or that he failed in it,
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because the sacred Pages are not to be understood.
Because the sacred Pages Are not to be understood.
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What! will such dare to refer their cause to the Judgment-day, and be willing to be determined to Life or Death, to Salvation or Damnation,
What! will such Dare to refer their cause to the Judgment day, and be willing to be determined to Life or Death, to Salvation or Damnation,
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as they can make this good? Will they put Eternity upon this issue, and insist upon it, That they could not know what they were to believe or do,
as they can make this good? Will they put Eternity upon this issue, and insist upon it, That they could not know what they were to believe or do,
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because the Scriptures that should have informed and directed them, were obscure, uncertain, and unintelligible? If they will not offer this by way of relief or mitigation,
Because the Scriptures that should have informed and directed them, were Obscure, uncertain, and unintelligible? If they will not offer this by Way of relief or mitigation,
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then 'tis plain that all the cry of Obscurities, and Difficulties, and Uncertainties, are but pitiful shifts, and sorry pretences.
then it's plain that all the cry of Obscurities, and Difficulties, and Uncertainties, Are but pitiful shifts, and sorry pretences.
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There are plain places and Books enough and enough, to silence all such presumptuous and arrogant Cavillers.
There Are plain places and Books enough and enough, to silence all such presumptuous and arrogant Cavillers.
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If we will believe our own Eyes, and credit our own Understandings, the Scripture is plain in all that is necessary for us to know;
If we will believe our own Eyes, and credit our own Understandings, the Scripture is plain in all that is necessary for us to know;
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and if we do according to what that teaches, and we may learn from it, we shall never be wanting in all necessary qualifications for that Everlasting happiness which is therein revealed,
and if we do according to what that Teaches, and we may Learn from it, we shall never be wanting in all necessary qualifications for that Everlasting happiness which is therein revealed,
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and for the promoting of which it was written. Which God grant to us all through Jesus Christ our Lord. Amen. FINIS.
and for the promoting of which it was written. Which God grant to us all through jesus christ our Lord. Amen. FINIS.
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