Works (theological treatises)

Means to be used for the right understanding of the mind of God in the Scripture — Those which are prescribed in a way of duty.

The means to be used for the right understanding and interpretation of the Scripture are of two sorts:— I. That which is general and absolutely necessary. II. Such as consist in the due improvement thereof.

I. The first is diligent reading of the Scripture, with a sedate, rational consideration of what we read. Nothing is more frequently commended unto us; and, not to insist on particular testimonies, the whole 119th Psalm is spent in the declaration of this duty, and the benefits which are attained thereby. Herein consists the first natural exercise of our minds in order unto the understanding of it. So the eunuch read and pondered on the prophecy of Isaiah, though of himself he could not attain the understanding of what he read, Acts viii. 30, 31. Either reading, or that which is equivalent thereunto, is that whereby we do, and without which it is impossible we should, apply our minds to know what is contained in the Scriptures; and this is that which all other means are designed to render useful. Now, by this reading I understand that which is staid, sedate, considerative, with respect unto the end aimed at; reading attended with a due consideration of the things read, inquiry into them, meditation on them, with a regard unto the design and scope of the place, with all other advantages for the due investigation of the truth.

Frequent reading of the word more generally and cursorily, whereunto all Christians ought to be trained from their youth, 2 Tim. iii. 15, and which all closets and families should be acquainted withal, Deut. vi. 6-9, is of great use and advantage; and I shall, therefore, name some particular benefits which may be received thereby:—

1. Hereby the minds of men are brought into a general acquaintance with the nature and design of the book of God; which some, to their present shame and future ruin, are prodigiously ignorant of.

2. They who are exercised herein come to know distinctly what things are treated of in the particular books and passages of it; whilst others who live in a neglect of this duty scarce know what books are historical, what prophetical, or what doctrinal, in the whole Bible.

3. Hereby they exercise themselves unto thoughts of heavenly things and a holy converse with God; if they bring along with them, as they ought, hearts humble and sensible of his authority in the word.

4. Their minds are insensibly furnished with due conceptions about God, spiritual things, themselves, and their conditions; and their memories with expressions proper and meet to be used about them in prayer or otherwise.

5. God oftentimes takes occasion herein to influence their souls with the efficacy of divine truth in particular, in the way of exhortation, reproof, instruction, or consolation; whereof all who attend diligently unto this duty have experience.

6. They come, by "reason of use," to have "their senses exercised to discern good and evil;" so that if any noxious or corrupt sense of any place of the Scripture be suggested unto them, they have in readiness wherewith to oppose it from other places from whence they are instructed in the truth.

And many other advantages there are which men may reap from the consent reading of the Scripture; which I therefore reckon as a general means of coming to the knowledge of the mind of God therein. But this is not that which at present I especially intend. Wherefore, —

By this reading of the Scripture I mean the studying of it, in the use of means, to come to a due understanding of it in particular places; for it is about the means of the solemn interpretation of the Scripture that we now inquire. Hereunto, I say, the general study of the whole, and in particular the places to be interpreted, is required. It may seem altogether needless and impertinent to give this direction for the understanding of the mind of God in the Scripture, namely, that we should read and study it to that end; for who can imagine how it should be done otherwise? But I wish the practice of many, it may be, of the most, did not render this direction necessary; for in their design to come to the knowledge of spiritual things, the direct immediate study of the Scripture is that which they least of all apply themselves unto. Other writings they will read and study with diligence; but their reading of the Scripture is for the most part superficial, without that intension of mind and spirit, that use and application of means, which are necessary unto the understanding of it, as the event doth manifest. It is the immediate study of the Scripture that I intend. And hereunto I do refer, — 1. A due consideration of the analogy of faith always to be retained; 2. A due examination of the design and scope of the place; 3. A diligent observation of antecedents and consequents; with all those general rules which are usually given as directions in the interpretation of the Scripture. This, therefore, in the diligent exercise of our minds and reasons, is the first general outward means of knowing the mind of God in the Scripture and the interpretation thereof.

II. The means designed for the improvement hereof, or our profitable use of it, are of three sorts:— 1. Spiritual; 2. Disciplinary; 3. Ecclesiastical. Some instances on each head will farther clear what I intend.

First. 1. The first thing required as a spiritual means is prayer. I intend fervent and earnest prayer for the assistance of the Spirit of God revealing the mind of God, as in the whole Scripture, so in particular books and passages of it. I have proved before that this is both enjoined and commanded unto us by the practice of the prophets and apostles. And this also, by the way, invincibly proves that the due investigation of the mind of God in the Scripture is a work above the utmost improvement of natural reason, with all outward advantages whatsoever; for were we sufficient of ourselves, without immediate divine aid and assistance, for this work, why do we pray for them? with which argument the ancient church perpetually urged the Pelagians as to the necessity of saving grace. And it may be justly supposed that no man who professeth himself a Christian can be so forsaken of all sobriety as once to question whether this be the duty of every one who hath either desire or design to attain any real knowledge of the will of God in the Scripture. But the practical neglect of this duty is the true reason why so many that are skilful enough in the disciplinary means of knowledge are yet such strangers to the true knowledge of the mind of God. And this prayer is of two sorts:—

(1.) That which respects the teaching of the Spirit in general, whereby we labour in our prayers that he would enlighten our minds and lead us into the knowledge of the truth, according to the work before described. The importance of this grace unto our faith and obedience, the multiplied promises of God concerning it, our necessity of it from our natural weakness, ignorance, and darkness, should render it a principal part of our daily supplications. Especially is this incumbent on them who are called in an especial manner to "search the Scriptures" and to declare the mind of God in them unto others. And great are the advantages which a conscientious discharge of this duty, with a due reverence of God, brings along with it. Prejudices, preconceived opinions, engagements by secular advantages, false confidences, authority of men, influences from parties and societies, will be all laid level before it, at least be gradually exterminated out of the minds of men thereby. And how much the casting out of all this "old leaven" tends to prepare the mind for, and to give it a due understanding of, divine revelations, hath been proved before. I no way doubt but that the rise and continuance of all those enormous errors which so infest Christian religion, and which many seek so sedulously to confirm from the Scripture itself, are in a great measure to be ascribed unto the corrupt affections, with the power of tradition and influences of secular advantages; which cannot firm their station in the minds of them who are constant, sincere suppliants at the throne of grace to be taught of God what is his mind and will in his word, for it includes a prevailing resolution sincerely to receive what we are so instructed in, whatever effects it may have upon the inward or outward man. And this is the only way to preserve our souls under the influences of divine teachings and the irradiation of the Holy Spirit; without which we can neither learn nor know any thing as we ought. I suppose, therefore, this may be fixed on as a common principle of Christianity, namely, that constant and fervent prayer for the divine assistance of the Holy Spirit is such an indispensable means for the attaining the knowledge of the mind of God in the Scripture as that without it all others will not be available.

Nor do I believe that any one who doth and can thus pray as he ought, in a conscientious study of the word, shall ever be left unto the final prevalency of any pernicious error or the ignorance of any fundamental truth. None utterly miscarry in the seeking after the mind of God but those who are perverted by their own corrupt minds. Whatever appearance there be of sincerity and diligence in seeking after truth, if men miscarry therein, it is far more safe to judge that they do so either through the neglect of this duty or indulgence unto some corruption of their hearts and minds, than that God is wanting to reveal himself unto those that diligently seek him. And there are unfailing grounds of this assurance; for, — [1.] Faith exercised in this duty will work out all that "filthiness and superfluity of naughtiness" which would hinder us so to "receive with meekness the ingrafted word" as that it should "save our souls." [2.] It will work in the mind those gracious qualifications of humility and meekness, whereunto the teachings of God are promised in an especial manner, as we have showed. And, [3.] Our Saviour hath assured us that his heavenly Father will "give the Holy Spirit unto them that ask him," Luke xi. 13. Neither is any supplication for the Holy Spirit more acceptable unto God than that which designs the knowledge of his mind and will that we may do them. [4.] All those graces which render the mind teachable and meet unto the reception of heavenly truths are kept up unto a due exercise therein. If we deceive not ourselves in these things we cannot be deceived; for in the discharge of this duty those things are learned in their power whereof we have the notion only in other means of instruction. And hereby whatever we learn is so fixed upon our minds, possesseth them with such power, transforming them into the likeness of it, as that they are prepared for the communication of farther light, and increases in the degrees of knowledge.

Nor can it be granted, on the other hand, that any sacred truth is learned in a due manner, whatever diligence be used in its acquisition, or that we can know the mind of God in the Scripture in any thing as we ought, when the management of all other means which we make use of unto that end is not committed unto the hand of this duty. The apostle, desiring earnestly that those unto whom he wrote, and whom he instructed in the mysteries of the gospel, might have a due spiritual understanding of the mind of God as revealed and taught in them, prays with all fervency of mind that they might have a communication of "the Spirit of wisdom and revelation" from above, to enable them thereunto, Eph. i. 16-19, iii. 15-19; for without this he knew it could not be attained. That which he did for them we are obliged to do for ourselves. And where this is neglected, especially considering that the supplies of the Spirit unto this purpose are confined unto them that ask him, there is no ground of expectation that any one should ever learn the saving knowledge of the mind of God in a due manner.

I shall, therefore, fix this assertion as a sacred truth: Whoever, in the diligent and immediate study of the Scripture to know the mind of God therein so as to do it, doth abide in fervent supplications, in and by Jesus Christ, for supplies of the Spirit of grace, to lead him into all truth, to reveal and make known unto him the truth as it is in Jesus, to give him an understanding of the Scriptures and the will of God therein, he shall be preserved from pernicious errors, and attain that degree in knowledge as shall be sufficient unto the guidance and preservation of the life of God in the whole of his faith and obedience. And more security of truth there is herein than in men's giving themselves up unto any other conduct in this world whatever. The goodness of God, his faithfulness in being the "rewarder of them that diligently seek him," the command of this duty unto this end, the promises annexed unto it, with the whole nature of religion, do give us the highest security herein. And although these duties cannot but be accompanied with a conscientious care and fear of errors and mistakes, yet the persons that are found in them have no ground of troublesome thoughts or fearful suspicions that they shall be deceived or fail in the end they aim at.

(2.) Prayer respects particular occasions, or especial places of Scripture, whose exposition or interpretation we inquire after. This is the great duty of a faithful interpreter, that which in, with, and after, the use of all means, he betakes himself unto. An experience of divine guidance and assistance herein is that which unto some is invaluable, however by others it be despised. But shall we think it strange for a Christian, when, it may be after the use of all other means, he finds himself at a loss about the true meaning and intention of the Holy Spirit in any place or text of Scripture, to betake himself in a more than ordinary manner unto God by prayer, that he would by his Spirit enlighten, guide, teach, and so reveal the truth unto him? or should we think it strange that God should hear such prayers, and instruct such persons in the secrets of his covenant? God forbid there should be such atheistical thoughts in the minds of any who would be esteemed Christians! Yea, I must say, that for a man to undertake the interpretation of any part or portion of Scripture in a solemn manner, without invocation of God to be taught and instructed by his Spirit, is a high provocation of him; nor shall I expect the discovery of truth from any one who so proudly and ignorantly engageth in a work so much above his ability to manage. I speak this of solemn and stated interpretations; for otherwise a "scribe ready furnished for the kingdom of God" may, as he hath occasion, from the spiritual light and understanding wherewith he is endued, and the stores he hath already received, declare the mind of God unto the edification of others. But this is the first means to render our studying of the Scripture useful and effectual unto the end aimed at.

This, as was said, is the sheet-anchor of a faithful expositor of the Scripture, which he betakes himself unto in all difficulties; nor can he without it be led into a comfortable satisfaction that he hath attained the mind of the Holy Ghost in any divine revelation. When all other helps fail, as he shall in most places find them to do, if he be really intent on the disquisition of truth, this will yield him his best relief. And so long as this is attended unto, we need not fear farther useful interpretations of the Scripture, or the several parts of it, than as yet have been attained unto by the endeavours of others; for the stores of truth laid up in it are inexhaustible, and hereby will they be opened unto those that inquire into them with humility and diligence. The labours of those who have gone before us are of excellent use herein, but they are yet very far from having discovered the depths of this vein of wisdom; nor will the best of our endeavours prescribe limits and bounds to them that shall come after us. And the reason why the generality of expositors go in the same track one after another, seldom passing beyond the beaten path of former endeavours, unless it be in some excursions of curiosity, is the want of giving up themselves unto the conduct of the Holy Spirit in the diligent performance of this duty.

2. Readiness to receive impressions from divine truths as revealed unto us, conforming our minds and hearts unto the doctrine made known, is another means unto the same end. This is the first end of all divine revelations, of all heavenly truths, namely, to beget the image and likeness of themselves in the minds of men, Rom. vi. 17, 2 Cor. iii. 18; and we miss our aim if this be not the first thing we intend in the study of the Scripture. It is not to learn the form of the doctrine of godliness, but to get the power of it implanted in our souls. And this is an eminent means of our making a progress in the knowledge of the truth. To seek after mere notions of truth, without an endeavour after an experience of its power in our hearts, is not the way to increase our understanding in spiritual things. He alone is in a posture to learn from God who sincerely gives up his mind, conscience, and affections to the power and rule of what is revealed unto him. Men may have in their study of the Scripture other ends also, as the profit and edification of others; but if this conforming of their own souls unto the power of the word be not fixed in the first place in their minds, they do not strive lawfully nor will be crowned. And if at any time, when we study the word, we have not this design expressly in our minds, yet if, upon the discovery of any truth, we endeavour not to have the likeness of it in our own hearts, we lose our principal advantage by it.

3. Practical obedience in the course of our walking before God is another means unto the same end. The gospel is the "truth which is according unto godliness," Tit. i. 1; and it will not long abide with any who follow not after godliness according unto its guidance and direction. Hence we see so many lose that very understanding which they had of the doctrines of it, when once they begin to give up themselves to ungodly lives. The true notion of holy, evangelical truths will not live, at least not flourish, where they are divided from a holy conversation. As we learn all to practice, so we learn much by practice. There is no practical science which we can make any great improvement of without an assiduous practice of its theorems; much less is wisdom, such as is the understanding of the mysteries of the Scripture, to be increased, unless a man be practically conversant about the things which it directs unto.

And hereby alone we can come unto the assurance that what we know and learn is indeed the truth. So our Saviour tells us that "if any man do the will of God, he shall know of the doctrine whether it be of God," John vii. 17. Whilst men learn the truth only in the notion of it, whatever conviction of its being so it is accompanied withal, they will never attain stability in their minds concerning it, nor come to the full assurance of understanding, unless they continually exemplify it in their own obedience, doing the will of God. This is that which will give them a satisfactory persuasion of it. And hereby will they be led continually into farther degrees of knowledge; for the mind of man is capable of receiving continual supplies in the increase of light and knowledge whilst it is in this world, if so be they are improved unto their proper end in obedience unto God. But without this the mind will be quickly stuffed with notions, so that no streams can descend into it from the fountain of truth.

4. A constant design for growth and a progress in knowledge, out of love to the truth and experience of its excellency, is useful, yea, needful, unto the right understanding of the mind of God in the Scriptures. Some are quickly apt to think that they know enough, as much as is needful for them; some, that they know all that is to be known, or have a sufficient comprehension of all the counsels of God as revealed in the Scripture, or, as they rather judge, of the whole body of divinity, in all the parts of it, which they may have disposed into an exact method with great accuracy and skill. No great or useful discoveries of the mind of God shall I expect from such persons. Another frame of heart and spirit is required in them who design to be instructed in the mind of God, or to learn it in the study of the Scripture. Such persons look upon it as a treasury of divine truths, absolutely unfathomable by any created understanding. The truths which they do receive from thence, and comprehend according to their measure therein, they judge amiable, excellent, and desirable above all earthly things; for they find the fruit, benefit, and advantage of them, in strengthening the life of God in them, conforming their souls unto him, and communicating of his light, love, grace, and power unto them.

This makes them with purpose of heart continually to press, in the use of all means, to increase in this wisdom, — to grow in the knowledge of God and our Lord and Saviour Jesus Christ. They are pressing on continually unto that measure of perfection which in this life is attainable; and every new beam of truth whereby their minds are enlightened guides them into fresh discoveries of it. This frame of mind is under a promise of divine teaching: Hos. vi. 3, "Then shall we know, if we follow on to know the Lord." Prov. ii., "If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God." When men live in a holy admiration of and complacency in God, as the God of truth, as the first infinite essential Truth, in whose enjoyment alone there is fullness of all satisfactory light and knowledge; when they adore the fullness of those revelations of himself which, with infinite wisdom, he hath treasured up in the Scriptures; when they find by experience an excellency, power, and efficacy in what they have attained unto; and, out of a deep sense of the smallness of their measures, of the meanness of their attainments, and how little a portion it is they know of God, do live in a constant design to abide with faith and patience in continual study of the word, and inquiries into the mind of God therein, — they are in the way of being taught by him, and learning of his mind unto all the proper ends of its revelation.

5. There are sundry ordinances of spiritual worship which God hath ordained as a means of our illumination, a religious attendance whereunto is required of them who intend to "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ."

And this is the first head of means for the due improvement of our endeavours in reading and studying of the Scriptures, that we may come thereby unto a right understanding of the mind of God in them, and be able to interpret them unto the use and benefit of others. What is the work of the Holy Spirit herein, what is the aid and assistance which he contributes hereunto, is so manifest from what we have discoursed, especially concerning his operations in us as a Spirit of grace and supplication (not yet made public),¹ that it must not be here insisted on.

It may be these means will be despised by some, and the proposal of them to this end looked on as weak and ridiculous, if not extremely fanciful; for it is supposed that these things are pressed to no other end but to decry learning, study, and the use of reason in the interpretation of the Scriptures, which will quickly reduce all religion into enthusiasm. Whether there be any thing of truth in this suggestion shall be immediately discovered. Nor have those by whom these things are pressed the least reason to decline the use of learning, or any rational means in their proper place, as though they were conscious to themselves of a deficiency in them with respect unto those by whom they are so highly, and indeed for the most part vainly, pretended unto.

But in the matter in hand we must deal with some confidence. They by whom these things are decried, by whom they are denied to be necessary means for the right understanding of the mind of God in the Scriptures, do plainly renounce the chief principles of Christian religion; for although the Scripture hath many things in common with other writings wherein secular arts and sciences are declared, yet to suppose that we may attain the sense and mind of God in them by the mere use of such ways and means as we apply in the investigation of truths of other natures is to exclude all consideration of God, of Jesus Christ, of the Holy Spirit, of the end of the Scriptures themselves, of the nature and use of the things delivered in them; and, by consequent, to overthrow all religion. See Prov. xxviii. 5.

And this first sort of means which we have hitherto insisted on are duties in themselves, as well as means unto farther ends; and all duties under the gospel are the ways and means wherein and whereby the graces of God are exercised: for as no grace can be exerted or exercised but in a way of duty, so no duty is evangelical or accepted with God but what especial grace is exercised in. As the word is the rule whereby they are guided, directed, and measured, so the acting of grace in them is that whereby they are quickened; without which the best duties are but dead works. Materially they are duties, but formally they are sins. In their performance, therefore, as gospel duties, and as they are accepted with God, there is an especial aid and assistance of the Holy Spirit. And on that account there is so in the interpretation of the Scriptures; for if without his assistance we cannot make use aright of the means of interpreting of the Scripture, we cannot interpret the Scripture without it. The truth is, they who shall either say that these duties are not necessarily required unto them who would "search the Scriptures," and find out the mind of God for their own edification, or so as to expound those oracles of God unto others, or that they may be performed in a manner acceptable unto God and usefully unto this end, without the especial assistance of the Holy Spirit, do impiously, what lies in them, evert the whole doctrine of the gospel and the grace thereof.

That which, in the next place, might be insisted on is the consideration of the especial rules which have been, or may yet be, given for the right interpretation of the Scriptures. Such are those which concern the style of the Scripture, its especial phraseology, the tropes and figures it makes use of, the way of its arguing; the times and seasons wherein it was written, or the several parts of it; the occasions under the guidance of the Spirit of God given thereunto; the design and scope of particular writers, with what is peculiar unto them in their manner of writing; the comparing of several places as to their difference in things and expressions; the reconciliation of seeming contradictions, with other things of an alike nature. But as the most of these may be reduced unto what hath been spoken before about the disposal and perspicuity of the Scripture, so they have been already handled by many others at large, and therefore I shall not here insist upon them, but speak only unto the general means that are to be applied unto the same end.

The second sort of means for the interpretation of the Scripture, which are disciplinarian.

The second sort of means I call disciplinarian, as consisting in the due use and improvement of common arts and sciences, applied unto and made use of in the study of the Scriptures. And these are things which have no moral good in themselves, but being indifferent in their own nature, their end, with the manner of their management thereunto, is the only measure and standard of their worth and value. Hence it is that in the application of them unto the interpretation of the Scripture, they may be used aright and in a due manner, and they may be abused to the great disadvantage of those who use them; and accordingly it hath fallen out. In the first way they receive a blessing from the Spirit of God, who alone prospereth every good and honest endeavour in any kind; and in the latter they are efficacious to seduce men unto a trust in their own understandings, which in other things is foolish, and in these things pernicious.

1. That which of this sort I prefer, in the first place, is the knowledge of and skill in the languages wherein the Scripture was originally written; for the very words of them therein were peculiarly from the Holy Ghost, which gives them to be dvry 'mt?, words of truth, and the Scripture itself to be ktvv ysr?, a right, or upright, or perfect writing, Eccles. xii. 10. The Scriptures of the Old Testament were given unto the church whilst it was entirely confined unto one nation, Ps. cxlvii. 19, 20. Thence they were all written in that language, which was common among, and peculiar unto, that nation. And this language, as the people itself, was called Hebrew, from Eber the son of Salah, the son of Arphaxad, the son of Shem, their most eminent progenitor, Gen. x. 21-24; for being the one original tongue of mankind, it remained in some part of his family, who probably joined not in the great apostasy of the world from God, nor was concerned in their dispersion at the building of Babel, which ensued thereon. The derivation of that name from another original is a fruit of curiosity and vain conjecture, as I have elsewhere demonstrated.

In process of time that people were carried into captivity out of their own land, and were thereby forced to learn and use a language somewhat different from their own; another absolutely it was not, yet so far did it differ from it that those who knew and spoke the one commonly could not understand the other, 2 Kings xviii. 26. This was lsvn ksdym?, Dan. i. 4, "The language of the Chaldeans," which Daniel and others learned. But, by the people's long continuance in that country, it became common to them all. After this some parts of the books of the Scripture, as of Daniel and Ezra, were written in that language, as also one verse in the prophecy of Jeremiah, when they were ready to be carried thither, in which he instructs the people how to reproach the idols of the nations in their own language, Jer. x. 11. The design of God was, that his word should be always read and used in that language which was commonly understood by them unto whom he granted the privilege thereof; nor could any of the ends of his wisdom and goodness in that merciful grant be otherwise attained.

The prodigious conceit of keeping the Scripture, which is the foundation-rule and guide of the whole church, the spiritual food and means of life unto all the members of it, by the church, or those who pretend themselves intrusted with the power and rights of it, in a language unknown unto the community of the people, had not then befallen the minds of men, no more than it hath yet any countenance given unto it by the authority of God or reason of mankind. And, indeed, the advancement and defence of this imagination is one of those things which sets me at liberty from being influenced by the authority of any sort of men in matters of religion; for what will not their confidence undertake to vent, and their sophistical ability give countenance unto or wrangle about, which their interest requires and calls for at their hands, who can openly plead and contend for the truth of such an absurd and irrational assertion, as is contrary to all that we know of God and his will, and to all that we understand of ourselves or our duty with respect thereunto?

When the New Testament was to be written, the church was to be diffused throughout the world amongst people of all tongues and languages under heaven; yet there was a necessity that it should be written in some one certain language, wherein the sacred truth of it might, as in original records, be safely laid up and deposited. It was left by the Holy Ghost as paratheke, kale parakatatheke, "a good and sacred depositum" unto the ministry of the church, to be kept inviolate, 1 Tim. vi. 20; 2 Tim. i. 14. And it was disposed into writing in one certain language; whereon the preservation of it in purity was committed to the ministry of all ages, not absolutely, but under his care and inspection. From this one language God had ordained that it should be derived, by the care of the ministry, unto the knowledge and use of all nations and people; and this was represented by the miraculous gift of tongues communicated by the Holy Ghost unto the first-designed publishers of the gospel In this case it pleased the wisdom of the Holy Ghost to make use of the Greek language, wherein he writ the whole New Testament originally; for the report, that the Gospel of Matthew and the Epistle to the Hebrews were first written in Hebrew, is altogether groundless, and I have elsewhere disproved it.

Now, this language at that season, through all sorts of advantages, was diffused throughout the world, especially in those parts of it where God had designed to fix the first and principal station of the church. For the eastern parts of the world, it was long before carried into them, and its use imposed on them by the Macedonian arms and laws, with the establishment of the Grecian empire for sundry ages among them. And some while before, in the western parts of the world, the same language was greatly inquired into and generally received, on account of the wisdom and learning which was treasured up therein, in the writings of poets, philosophers, and historians, which had newly received a peculiar advancement.

For two things fell out in the providence of God about that season, which greatly conduced unto the furtherance of the gospel. The Jews were wholly possessed of whatever was true in religion, and which lay in a direct subserviency unto the gospel itself. This they gloried in and boasted of, as a privilege which they enjoyed above all the world. The Grecians, on the other hand, were possessed of skill and wisdom in all arts and sciences, with the products of philosophical inquiries, and elegancy of speech in expressing the conceptions of their minds; and this they gloried in and boasted of above all other people in the world. Now, both these nations being dispossessed of their empire, sovereignty, and liberty at home, by the Romans, multitudes of them made it their business to disperse themselves in the world, and to seek, as it were, a new empire; the one to its religion, and the other to its language, arts, and sciences. Of both sorts, with their design, the Roman writers in those days do take notice, and greatly complain. And these privileges being boasted of and rested in, proved equally prejudicial to both nations, as to the reception of the gospel, as our apostle disputes at large, 1 Cor. i., ii. But through the wisdom of God, disposing and ordering all things unto his own glory, the design and actings of them both became an effectual means to facilitate the propagation of the gospel; for the Jews having planted synagogues in most nations and principal cities in the Roman empire, they had both leavened multitudes of people with some knowledge of the true God, which prepared the way of the gospel, as also they had gathered fixed assemblies, which the preachers of the gospel constantly took the advantage of to enter upon their work and to begin the declaration of their message. The Grecians, on the other hand, had so universally diffused the knowledge of their language as that the use of that one tongue alone was sufficient to instruct all sorts of people throughout the world in the knowledge of the truth; for the gift of tongues was only to be a "sign unto unbelievers," 1 Cor. xiv. 22, and not a means of preaching the gospel constantly in a language which he understood not who spake.

In this language, therefore, as the most common, diffusive, and generally understood in the world, did God order that the books of the New Testament should be written. From thence, by translations and expositions, was it to be derived into other tongues and languages; for the design of God was still the same, — that his word should be declared unto the church in a language which it understood. Hence is that peculiar distribution of the nations of the world into Jews, Greeks, Barbarians, and Scythians, Col. iii. 11, not accommodated unto the use of those terms in Grecian writers, unto whom the Jews were no less barbarians than the Scythians themselves; but as the Scriptures of the Old Testament were peculiarly given unto the Jews, so were those of the New unto the Greeks, — that is, those who made use of their language, — from whence it was deduced unto all other nations, called Barbarians and Scythians.

It must be acknowledged that the Scripture, as written in these languages, is accompanied with many and great advantages:—

(1.) In them peculiarly is it graphe theopneustos, a "writing by divine inspiration," 2 Tim. iii. 16; and sphr yhvh?, the "book of writing of the Lord," Isa. xxxiv. 16; with a singular privilege above all translations. Hence the very words themselves, as therein used and placed, are sacred, consecrated by God unto that holy use. The sacred sense, indeed, of the words and expressions is the internum formale sacrum, or that wherein the holiness of the Scripture doth consist; but the writing itself in the original languages, in the words chosen and used by the Holy Ghost, is the externum formale of the holy Scripture, and is materially sacred.

It is the sense, therefore, of the Scripture which principally and for its own sake we inquire after and into; that divine sense which, as Justin Martyr speaks, is huper logon, huper noun, kai huper pasan katalepsin, absolutely "above our natural reason, understanding, and comprehension." In the words we are concerned with respect thereunto, as by the wisdom of the Holy Ghost they are designed as the written signs thereof.

(2.) The words of the Scripture being given thus immediately from God, every apex, tittle, or iota in the whole is considerable, as that which is an effect of divine wisdom, and therefore filled with sacred truth, according to their place and measure. Hence they are all under the especial care of God, according to that promise of our Saviour, Matt. v. 18, "Verily I say unto you," Heos an parelthe ho ouranos kai he ge, iota hen e mia keraia ou me parelthe apo tou nomou, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law." That our Saviour doth here intend the writing of the Scriptures then in use in the church, and assure the protection of God unto the least letter, vowel, or point of it, I have proved elsewhere; and himself in due time will reprove the profane boldness of them who, without evidence or sufficient proof, without that respect and reverence which is due unto the interest, care, providence, and faithfulness of God in this matter, do assert manifold changes to have been made in the original writings of the Scripture.²

But, as I said, divine senses and singular mysteries may be couched in the use and disposal of a letter; and this God himself hath manifested, as in sundry other instances, so in the change of the names of Abram and Sarai, wherein the addition or alteration of one letter carried along with it a mysterious signification for the use of the church in all ages. In translations nothing of that nature can be observed; and hence a due consideration of the very accents in the original of the Old Testament, as distinctive or conjunctive, is a singular advantage in the investigation of the sense of particular places and sentences.

(3.) There is in the originals of the Scripture a peculiar emphasis of words and expressions, and in them an especial energy, to intimate and insinuate the sense of the Holy Ghost unto the minds of men, which cannot be traduced into other languages by translations, so as to obtain the same power and efficacy. Now, this is not absolutely from the nature of the original languages themselves, especially not of the Greek, whose principal advantages and excellencies, in copiousness and elegancy, are little used in the New Testament, but from a secret impression of divine wisdom and efficacy accompanying the immediate delivery of the mind of God in them. There is, therefore, no small advantage hence to be obtained in the interpretation of the Scripture: for when we have received an impression on our minds of the sense and intention of the Holy Ghost in any particular place, we shall seek for meet words to express it by, wherein consists the whole work of Scripture exposition, so far as I have any acquaintance with it, — "Interpretis officium est, non quid ipse velit, sed quid sentiat ille quem interpretatur, exponere," Hieron. Apol. adv. Rufin.; — for when the mind is really affected with the discovery of truth itself, it will be guided and directed in the declaration of it unto others.

(4.) The whole course of speech, especially in the New Testament, is accommodated unto the nature, use, and propriety of that language, as expressed in other authors who wrote therein, and had a perfect understanding of it. From them, therefore, is the proper use and sense of the words, phrases, and expressions in the New Testament much to be learned. This no man can make a judgment of in a due manner but he that is skilled in that language, as used and delivered by them. Not that I think a commentary on the New Testament may be collected out of Eustathius, Hesychius, Phavorinus, Julius Pollux, and other glossaries, from whose grammaticisms and vocabularies some do countenance themselves in curious and bold conjectures, nor from the likeness of expression in classic authors. This only I say, that it is of singular advantage, in the interpretation of the Scripture, that a man be well acquainted with the original languages, and be able to examine the use and signification of words, phrases, and expressions as they are applied and declared in other authors. And even to the understanding of the Greek of the New Testament it is necessary that a man have an acquaintance with the Hebrew of the Old; for although I do not judge that there are such a number of Hebraisms in it, — in a supposed discovery whereof consists no small part of some men's critical observations, — yet I readily grant that there is such a cognation and alliance in and between the senses of the one and the other as that a due comparing of their expressions doth mutually contribute light and perspicuity unto them.

By these things great advantage may be obtained unto the right understanding of the sense of the Scripture, or the mind of the Holy Ghost therein; for there is no other sense in it than what is contained in the words whereof materially it doth consist, though really that sense itself be such as our minds cannot receive without the especial divine assistance before pleaded. And in the interpretation of the mind of any one, it is necessary that the words he speaks or writes be rightly understood; and this we cannot do immediately unless we understand the language wherein he speaks, as also the idiotisms of that language, with the common use and intention of its phraseology and expressions. And if we do not hereby come unto a perfect comprehension of the sense intended, because many other things are required thereunto, yet a hinderance is removed, without which we cannot do so; occasions of manifold mistakes are taken away, and the cabinet is as it were unlocked wherein the jewel of truth lies hid, which with a lawful diligent search may be found. And what perplexities, mistakes, and errors, the ignorance of these original languages hath cast many expositors into, both of old and of late, especially among those who pertinaciously adhere unto one translation, and that none of the best, might be manifested by instances undeniable, and these without number. Such is that of the gloss on Tit. iii. 10, "Hæreticum hominem de vita," which adds, as its exposition, "tolle." And those among ourselves who are less skilled in this knowledge are to be advised that they would be careful not to adventure on any singular exposition of the Scriptures, or any text in them, upon the credit of any one or all translations they can make use of, seeing persons of greater name and worth than to be mentioned unto their disreputation have miscarried upon the same account, A reverential subjection of mind, and diligent attendance unto the analogy of faith, are their best preservative in this matter; and I fear not to add, that a superficial knowledge in these tongues, which many aim at, is of little use unless it be to make men adventurous in betraying their own ignorance. But the sense and substance of the Scripture being contained entirely in every good translation (amongst which that in use among ourselves is excellent, though capable of great improvements), men may, by the use of the means before directed unto, and under the conduct of the teaching of the Spirit of God in them, usefully and rightly expound the Scripture in general unto the edification of others; whereof many instances may be given amongst ancient and modem expositors.

This skill and knowledge, therefore, is of great use unto them who are called unto the interpretation of the Scripture; and the church of God hath had no small advantage by the endeavours of men learned herein, who have exercised it in the exposition of the words and phraseology of the Scriptures, as compared with their use in other authors. But yet, as was before observed, this skill, and the exercise of it in the way mentioned, is no duty in itself, nor enjoined unto any for its own sake, but only hath a goodness in it with respect unto a certain end. Wherefore, it is in its own nature indifferent, and in its utmost improvement capable of abuse, and such in late days it hath fallen under unto a great extremity; for the study of the ordinal languages, and the exercise of skill in them in the interpretation of the Scripture, hath been of great reputation, and that deservedly. Hence multitudes of learned men have engaged themselves in that work and study, and the number of annotations and comments on the Scripture, consisting principally in critical observations, as they are called, have been greatly increased; and they are utter strangers unto these things who will not allow that many of them are of singular use. But withal this skill and faculty, where it hath been unaccompanied with that humility, sobriety, reverence of the Author of the Scripture, and respect unto the analogy of faith, which ought to bear sway in the minds of all men who undertake to expound the oracles of God, may be, and hath been, greatly abused, unto the hurt of its owners and disadvantage of the church. For, —

[1.] By some it hath been turned into the fuel of pride, and a noisome elation of mind; yea, experience shows that this kind of knowledge, where it is supposed signal, is of all others the most apt to puff up and swell the vain minds of men, unless it be where it is alloyed with a singular modesty of nature, or the mind itself be sufficiently corrected and changed by grace. Hence the expressions of pride and self-conceit which some have broken forth into on an imagination of their skill and faculty in criticising on the Scriptures have been ridiculous and impious. The Holy Ghost usually teacheth not such persons, neither should I expect to learn much from them relating unto the truth as it is in Jesus. But yet the stones they dig may be made use of by a skilful builder.

[2.] In many it hath been accompanied with a noxious, profane curiosity. Every tittle and apex shall give them occasion for fruitless conjectures, as vain, for the most part, as those of the cabalistical Jews. And this humour hath filled us with needless and futilous observations; which, beyond an ostentation of the learning of their authors (indeed, the utmost end whereunto they are designed), are of no use nor consideration. But this is not all: some men from hence have been prompted unto a boldness in adventuring to corrupt the text itself, or the plain sense of it; for what else is done when men, for an ostentation of their skill, will produce quotations out of learned authors to illustrate or expound sayings in the Scripture, wherein there seems to be some kind of compliance in words and sounds, when their senses are adverse and contrary? Amongst a thousand instances which might be given to exemplify this folly and confidence, we need take that one alone of him who, to explain or illustrate that saying of Hezekiah, "Good is the word of the Lord which thou hast spoken, for there shall be peace and truth in my days," Isa. xxxix. 8, subjoins, Emou thanontos gaia michtheto puri; so comparing that holy man's submission and satisfaction in the peace of the church and truth with the blasphemous imprecation of an impious wretch for confusion on the world when once he should be got out of it. And such notable sayings are many of our late critics farced withal.

And the confidence of some hath fallen into greater excesses, and hath swelled over these bounds also. To countenance their conjectures and self-pleasing imaginations, from whence they expect no small reputation for skill and learning, they fall in upon the text itself. And, indeed, we are come into an age wherein many seem to judge that they can neither sufficiently value themselves, nor obtain an estimation in the world, without some bold sallies of curiosity or novelty into the vitals of religion, with reflection of contempt and scorn on all that are otherwise minded, as persons incapable of comprehending their attainments. Hence it is that amongst ourselves we have scarce any thing left unattacked in the doctrine of the reformed churches and of that in England, as in former days. Neither shall he be with many esteemed a man either of parts, learning, or judgment, who hath not some new curious opinion or speculation, differing from what hath been formerly commonly taught and received, although the universality of these renowned notions among us are but corrupt emanations from Socinianism or Arminianism on the one hand, or from Popery on the other.

But it is men of another sort, and in truth of another manner of learning, than the present corrupters of the doctrines of the gospel (who, so far as I can perceive, trouble not themselves about the Scripture much one way or another), that we treat about. They are such as, in the exercise of the skill and ability under consideration, do fall in upon the Scripture itself, to make way for the advancement of their own conjectures, — whereof ten thousand are not of the least importance compared with the duty and necessity of preserving the sacred text inviolate, and the just and due persuasion that so it hath been preserved; for, first, they command the vowels and accents of the Hebrew text out of their way, as things wherein they are not concerned, when the use of them in any one page of the Scripture is incomparably of more worth and use than all that they are or ever will be of in the church of God. And this is done on slight conjecture&; And ff this suffice not to make way for their designs, then letters and words themselves must be corrected, upon an unprovable supposition that the ordinal text hath been changed or corrupted. And the boldness of some herein is grown intolerable, so that it is as likely means for the introduction and promotion of atheism as any engine the devil hath set on work in these days, wherein he is so openly engaged in that design.

There are also sundry other ways whereby this great help unto the understanding and interpretation of the Scripture may be and hath been abused; those mentioned may suffice as instances confirming our observations. Wherefore, as substantial knowledge and skill in the originals is useful, and indeed necessary, unto him that is called unto the exposition of the Scripture, so in the use and exercise of it sundry things ought to be well considered by them who are furnished therewithal: as, — 1st. That the thing itself is no grace, nor any peculiar gift of the Holy Ghost, but a mere fruit of diligence upon a common furniture with natural abilities; and nothing of this nature is in sacred things to be rested on or much trusted unto. 2dly. That the exercise of this skill in and about the Scripture is not in itself, as such, an especial or immediate duty. Were it so, there would be especial grace promised to fill it up and quicken it; for all gospel duties are animated by grace in their due performance, — that is, those who do so perform them have especial assistance in their so doing. But it is reduced unto the general head of duty with respect unto the end aimed at. Wherefore, 3dly. The blessing of God on our endeavours, succeeding and prospering of them, as in other natural and civil occasions of life, is all that we expect herein from the Holy Spirit. And, 4thly. Sundry other things are required of us, if we hope for this blessing on just ground. It may be some ignorant persons are so fond as to imagine that if they could understand the original languages, they must of necessity understand the sense of the Scripture; and there is nothing more frequent than for some, who either truly or falsely pretend a skill in them, to bear themselves high against those who perhaps are really more acquainted with the mind of the Holy Ghost in the word than themselves, as though all things were plain and obvious unto them, others knowing nothing but by them or such as they are. But this is but one means of many that is useful to this purpose, and that such as, if it be alone, is of little or no use at all. It is fervent prayer, humility, lowliness of mind, godly fear and reverence of the word, and subjection of conscience unto the authority of every tittle of it, a constant attendance unto the analogy of faith, with due dependence on the Spirit of God for supplies of light and grace, which must make this or any other means of the same nature effectual.

2. An acquaintance with the history and geographer of the world and with chronology, I reckon also among disciplinarian aids in the interpretation of the Scripture; for as time is divided into what is past and what is to come, so there are sundry things in the Scripture which, in all seasons, relate thereunto: for, — (1.) God hath therein given us an account of the course and order of all things (which the Jews call sdr lm?), from the foundation of the world. And this he did for sundry important reasons, as incident with the general end of the Scripture; for hereby hath he secured the testimony that he hath given to his being, power, and providence, by the creation and rule of all things. The evidences in them given thereunto are those which are principally attacked by atheists. And although they do sufficiently manifest and evince their own testimony unto the common reason of mankind, yet sundry things relating unto them are so involved in darkness and inextricable circumstances as that, if all their concernments had not been plainly declared in the Scripture, the wisest of men had been at a great loss about them; and so were they always who wanted the light and advantage hereof. But here, as he hath plainly declared the original emanation of all things from his eternal power, so hath he testified unto his constant rule over all in all times, places, ages, and seasons, by instances incontrollable. Therein hath he treasured up all sorts of examples, with such impressions of his goodness, patience, power, wisdom, holiness, and righteousness upon them, as proclaim his almighty and righteous government of the whole universe; and in the whole he hath delivered unto us such a tract and series of the ages of the world from its beginning as atheism hath no tolerable pretence, from tradition, testimony, or the evidence of things themselves, to break in upon. Whatever is objected against the beginning of all things, and the course of their continuance in the world, delivered unto us in the Scripture, which is secured not only by the authority of divine revelation, but also by a universal evidence of all circumstances, is fond and ridiculous. I speak of the account given us in general, sufficient unto its own ends, and not of any men's deductions and applications of it unto minute portions of time, which probably it was not designed unto. It is sufficient unto its end that its account, in general, which confounds all atheistical presumptions, is not to be impeached. And although the authority of the Scripture is not to be pleaded immediately against atheists, yet the matter and reason of it is, which from its own evidence renders all contrary pretensions contemptible.

(2.) God hath hereby given an account of the be ginning, progress, trials, faith, obedience, and whole proceedings of the church, in the pursuit of the first promise, unto the actual exhibition of Jesus Christ in the flesh. Hereunto were all things in a tendency for four thousand years. It is a glorious prospect we have therein, to see the call and foundation of the church in the first promise given unto our common parents; what additions of light and knowledge he granted unto it successively by new revelations and promises; how he gradually adorned it with gifts, privileges, and ordinances; what ways and means he used to preserve it in faith, purity, and obedience; how he chastened, tried, punished, and delivered it; how he dealt with the nations of the world with respect unto it, raising them up for its affliction, and destroying them for their cruelty and oppression of it; what were the ways of wicked and sinful men amongst them or in it, and what the graces and fruits of his saints; how by his power he retrieved it out of various calamities, and preserved it against all opposition unto its appointed season; — all which, with innumerable other effects of divine wisdom and grace, are blessedly represented unto us therein.

Now, besides that spiritual wisdom and insight into the great design of God in Christ, which is required unto a right understanding in these things as they were types of better things to come and examples of gospel mysteries, there is a skill and understanding in the records and monuments of time, the geographical respect of one nation unto another, the periods and revolutions of seasons and ages, required to apprehend them aright in their first literal instance and intention. And besides what is thus historically related in the Scripture, there are prophecies also of things to come in the church and amongst the nations of the world, which are great evidences of its own divinity and supporting arguments of our faith; but without some good apprehension of the distinction of times, seasons, and places, no man can rightly judge of their accomplishment.

Secondly, there are, in particular, prophecies in the Old Testament which reach unto the times of the gospel, upon the truth whereof the whole Scripture doth depend. Such are those concerning the calling of the Gentiles, the rejection and recovery of the Jews, the erection of the glorious kingdom of Christ in the world, with the oppositions that should be made unto it. And to these many are added in the New Testament itself, as Matt. xxiv., xxv., 2 Thess. ii. 1-12, 1 Tim. iv. 1-3, 2 Tim. iii. 1-5, iv. 3, 4; but especially in the whole book of the Revelation, wherein the state of the church and of the world is foretold unto the consummation of all things. And how can any man arrive unto a tolerable acquaintance with the accomplishment of these prophecies as to what is already past, or have a distinct grounded expectation of the fulfilling of what remains foretold, without a prospect into the state of things in the world, the revolutions of times past, with what fell out in them, which are the things spoken of? Those who treat of them without it do but feign chimeras to themselves, as men in the dark are apt to do, or corrupt the word of God, by turning it into senseless and fulsome allegories. And those, on the other side, by whom these things are wholly neglected do despise the wisdom and care of God towards the church, and disregard a blessed means of our faith and consolation.

Some things of this nature, especially such as relate unto chronological computations, I acknowledge are attended with great and apparently inextricable difficulties; but the skill and knowledge mentioned will guide humble and modest inquirers into so sufficient a satisfaction in general, and as unto all things which are really useful, that they shall have no temptation to question the verity of what in particular they cannot assoil. And it is an intolerable pride and folly, when we are guided and satisfied infallibly in a thousand things which we know no otherwise, to question the authority of the whole because we cannot comprehend one or two particulars, which, perhaps, were never intended to be reduced unto our measure. Besides, as the investigation of these things is attended with difficulties, so the ignorance of them or mistakes about them, whilst the minds of men are free from pertinacy and a spirit of contention, are of no great disadvantage, for they have very little influence on our faith and obedience, any otherwise than that we call not into question what is revealed; and it is most probable that the Scripture never intended to give us such minute chronological determinations as some would deduce their computations unto, and that because not necessary. Hence we see that some who have laboured therein unto a prodigy of industry and learning, although they have made some useful discoveries, yet have never been able to give such evidence unto their computations as that others would acquiesce in them, but by all their endeavours have administered occasion of new strife and contention about things, it may be, of no great importance to be known or determined. And, in general, men have run into two extremes in these things; for some pretend to frame an exact computation and consent of times from the Scripture alone, without any regard unto the records, monuments, histories, and signatures of times in the world. Wherever these appear in opposition or contradiction unto the chain and links of time which they have framed to themselves (as they suppose from the Scripture), they reject them as matters of no consideration; and it were well if they could do this unto satisfaction. But how evidently they have failed herein, — as, for instance, in the computation of Daniel's weeks, wherein they will allow but four hundred and ninety years from the first of Cyrus unto the death of our Saviour, contrary to the common consent of mankind about things that fell out, and their continuance between those seasons, taking up five hundred and sixty-two years, — is manifest unto all. The Scripture, indeed, is to be made the only sacred standard and measure of things, in its proper sense and understanding, nor is any thing to be esteemed of which riseth up in contradiction thereunto; but as a due consideration of foreign testimonies and monuments doth ofttimes give great light unto what is more generally or obscurely expressed in the Scripture, so where the Scripture in these things, with such allowances as it everywhere declares itself to admit of, may be interpreted in a fair compliance with uncontrolled foreign testimonies, that interpretation is to be embraced. The question is not, therefore, whether we shall regulate the computation of times by the Scripture, or by the histories and marks of time in the world; but whether, when the sense of the Scripture is obscure in those things, and its determination only general, so as to be equally capable of various senses, that is not to be preferred which agrees with the undoubted monuments of times in the nations of the world, all other things being alike? For instance, the angel Gabriel acquaints Daniel that from the going forth of the commandment to restore and rebuild Jerusalem unto Messiah the prince and his cutting off, should be seventy weeks (to speak only of the whole number in general), — that is, four hundred and ninety years. Now, there were sundry commandments given or decrees made by the kings of Persia, who are intended, to this purpose. Of these two were the most famous, the one granted by Cyrus in the first year of his empire, Ezra i. 1-4; the other by Artaxerxes in the seventh year of his reign, chap. vii. 11-26. Between the first of these and the death of Christ there must be allowed five hundred and sixty-two years, unless you will offer violence unto all monuments, records, and circumstances of times in the world. It is, therefore, safer to interpret the general words of the angel of the latter decree or commandment, whose circumstances also make it more probable to be intended, wherein the space of time mentioned falls in exactly with other approved histories and records. Neither would I disallow another computation, which, contending for the first decree of Cyrus to be the beginning of the time mentioned, and allowing the whole space from thence to be really five hundred and sixty-two years, affirms that the Scripture excludes the consideration of the years supernumerary to the four hundred and ninety, because of the interruptions which at several seasons were put upon the people in the accomplishment of the things foretold for so many years, which some suppose to be signified by the distribution of the whole number of seventy weeks into seven, sixty-two, and one, each of which fractious hath its proper work belonging unto it; for this computation offers no violence either to sacred or unquestionable human authority.

But, on the other extreme, some there are who, observing the difficulties in these accounts, as expressed in the Scripture from the beginning, having framed another series of things to themselves openly diverse from that exhibited therein, and raked together from other authors some things giving countenance unto their conjectures, do profanely make bold to break in upon the original text, accusing it of imperfection or corruption, which they will rectify by their fine inventions and by the aid of a translation known to be mistaken in a thousand places, and in some justly suspected of wilful depravation. But this presumptuous confidence is nothing but an emanation from that flood of atheism which is breaking in on the world in these declining ages of it.

3. The third aid or assistance of this kind is a skill in the ways and methods of reasoning, which are supposed to be common unto the Scriptures with other writings; and this, as it is an art, or an artificial faculty, like those other means before mentioned, is capable of a right improvement or of being abused. An ability to judge of the sense of propositions, how one thing depends on another, how it is deduced from it, follows upon it, or is proved by it; what is the design of him that writes or speaks in any discourse or reasoning; how it is proposed, confirmed, illustrated, — is necessary unto any rational consideration to be exercised about whatever is so proposed unto us. And when the minds of men are confirmed in a good habit of judgment by the rules of the art of reasoning about the ordinary ways and methods of it, it is of great advantage in the investigation of the sense of any writer, even of the Scripture itself; and those ordinarily who shall undertake the interpretation of any series of Scripture discourses without some ability in this science will find themselves oftentimes entangled and at a loss, when by virtue of it they might be at liberty and free. And many of the rules which are commonly given about the interpretation of the Scripture, — as, namely, that the scope of the author in the place is duly to be considered, as also things antecedent and consequent to the place and words to be interpreted, and the like, — are but directions for the due use of this skill or faculty.

But this also must be admitted with its limitations; for whatever perfection there seems to be in our art of reasoning, it is to be subject to the wisdom of the Holy Ghost in the Scripture. His way of reasoning is always his own, sometimes sublime and heavenly, so as not to be reduced unto the common rules of our arts and sciences, without a derogation from its instructive, convictive, and persuasive efficacy. For us to frame unto ourselves rules of ratiocination, or to have our minds embondaged unto those of other men's invention and observation, if we think thereon absolutely to reduce all the reasonings in the Scripture unto them, we may fall into a presumptuous mistake. In the consideration of all the effects of infinite wisdom, there must be an allowance for the deficiency of our comprehension; when humble subjection of conscience, and the captivating of our understandings to the obedience of faith, is the best means of learning what is proposed unto us. And there is nothing more contemptible than the arrogancy of such persons as think, by the shallow measures and short lines of their own weak, dark, imperfect reasoning, to fathom the depths of Scripture senses.

Again; what sense soever any man supposeth or judgeth this or that particular place of Scripture to yield and give out to the best of his rational intelligence is immediately to give place unto the analogy of faith, — that is, the Scripture's own declaration of its sense in other places to another purpose, or contrary thereunto. The want of attending unto men's duty herein, with a mixture of pride and pertinacy, is the occasion of most errors and noxious opinions in the world; for when some have taken up a private interpretation of any place of Scripture, if, before they have thoroughly imbibed and vented it, they do not submit their conception, although they seem to be greatly satisfied in it and full of it, unto the authority of the Scripture in the declaration of its own mind in other places, there is but small hope of their recovery. And this is that pride which is the source and original of heresy, — namely, when men will prefer their seemingly wise and rational conceptions of the sense of particular places before the analogy of faith.

Moreover, there is a pernicious mistake that some are fallen into about these things. They suppose that, taking in the help of skill in the original languages for the understanding of the words and their use, whether proper or figurative, there is nothing more necessary to the understanding and interpretation of the Scripture but only the sedulous and diligent use of our own reason, in the ordinary way, and according to the common rules of the art of ratiocination; "for what more can be required," say they, "or what more can men make use of? By these means alone do we come to understand the meaning of any other writer, and therefore also of the Scripture. Neither can we, nor doth God require that we should, receive or believe any thing but according to our own reason and understanding." But these things, though in themselves they are, some of them, partly true, yet as they are used unto the end mentioned, they are perniciously false; for, — (1.) It greatly unbecometh any Christian once to suppose that there is need of no other assistance, nor the use of any other means for the interpretation of the oracles of God, or to come unto the understanding of the hidden wisdom of God in the mystery of the gospel, than is to the understanding or interpretation of the writings of men, which are the product of a finite, limited, and weak ability. Were it not for some secret persuasion that the Scripture indeed is not, what it pretends to be, the word of the living God, or that it doth not indeed express the highest effect of his wisdom and deepest counsel of his will, it could not be that men should give way to such foolish imaginations. The principal matter of the Scripture is mysterious, and the mysteries of it are laid up therein by God himself, and that in a way inimitable by the skill or wisdom of men. When we speak of and express the same things according unto our measure of comprehension, wherein, from its agreement with the Scripture, what we say is materially divine, yet our words are not so, nor is there the same respect to the things themselves as the expressions of the Scripture have, which are formally divine. And can we ourselves trace these paths of wisdom without his especial guidance and assistance? — it is highly atheistical once to fancy it. (2.) We treat of such an interpretation of the Scripture as is real, and is accompanied with an understanding of the things proposed and expressed, and not merely of the notional sense of propositions and expressions; for we speak of such an interpretation of the Scripture as is a sanctified means of our illumination, nor any other doth either the Scripture require or God regard. That to give in this unto us, notwithstanding the use and advantage of all outward helps and means, is the peculiar work of the Spirit of God, hath been before demonstrated. It is true, we can receive nothing, reject nothing, as to what is true or false, nor conceive the sense of any thing, but by our own reasons and understandings. But the inquiry herein is, what supernatural aid and assistance our minds and natural reasons stand in need of to enable them to receive and understand aright things spiritual and supernatural. And if it he true that no more is required unto the due understanding and interpretation of the Scriptures but the exercise of our own reasons, in and by the helps mentioned, — namely, skill in the original languages, the art of ratiocination, and the like, which are exposed unto all in common, according to the measure of their natural abilities and diligence, — then is the sense of the Scripture, that is, the mind of God and Christ therein, equally discernible, or to be attained unto, by all sorts of men, good and bad, holy and profane, believers and unbelievers, those who obey the word and those who despise it; which is contrary to all the promises of God and to innumerable other testimonies of Scripture.