I. Scripture-light the most sure light ... delivered in three sermons on 2 Pet. I. 19 : II. Christ in travel ... in three sermons on Isai. 53. 11 : III. A lifting up for the down-cast ... delivered in thirteen sermons on Psal. 42, 11 : four several sermons ... / preached by William Bridge ...

SCRIPTURE-LIGHT, The most Sure LIGHT.

Sermon III.

2 PET. 1.19.

We have also a more sure Word of Prophe∣sie, whereunto ye do well that ye take heed, as unto a Light that shineth in a dark place, until the day dawn, and the Day-star arise in your hearts.

AS Scripture-Light, is the most excellent Light, the best, and most sure Light, in com∣pare with al other Lights, or whatever may pretend to Light; So it is our Duty, the Du∣ty of all the Saints, and People of God,* 1.1 to take heed thereunto, and that especially in their dark times and places, which is the Fourth thing propounded ••o your Considera∣tion, and which doth necessarily fol••ow from th•• ••••ther For if the Scripture, or the written Word of God, be our great, and most sure Light; then it is our Duty, the Duty of al the Saints and People of God, to take heed thereunto especially in their dark times and places. Yet further, ye shal do wel that ye take heed

thereunto, for the Doctrine of the Gospel written, Is,

[ 1] The Word of the Son of God: The more excellent the Person is, that speaks unto you, the more diligently ye wil take heed un∣to what he saith. Now the Gospel, or the Word of God written, is the Word of the Son. Some there are, who say, That Christ only is called the Word, or the Word of God; and that the Do∣ctrine preached, or written, is not the Word, or the Word of God. But though Christ be called the Word, John 1. yet I do not find in al the New Testament, that he is called the Word of God for the present; there is a time a coming when he shal be called King of Kings, Lord of Lords, and the Word of God; but for the pre∣sent he is called the Word: And if the Doctrine preached, be not called the Word of God, why doth our Savior say, The Sower went forth to sow, and some ••ell in the high way, some on stony ground, and some on thorny ground, and the Seed is the Word of God: Is that Christ? what doth Christ himself in person fall on the high-way ground, and stony ground? and is Christ divided? for the Seed is the Word of God, and some of it fel on one ground, and some on another: doth Christ himself fal thus? No, but the Doctrine preached doth, and therefore that is called the Word of God: And if the Word written, be not called the Word of God, what doth the Apostle mean, when he saith, Rom. 9.6. Not as though the Word of God hath taken none effect? doth he mean Christ thereby? No, but he speaketh plainly the Word of Promise, which is written in the Scriptures: Yea, the whol Scrip∣ture is so ful of this, that I need not turn to any particular place. The Scripture is every where called the Word of God; and if the Word of God written, be the Word of the Son, then we are to take heed thereunto; for saies the Apostle, Heb. 2. Therefore ought we to give the more earnest heed to the things which we have heard; for if the Word spoken by Angels, were stedfast, how shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him? verse 1, 2, 3.

[ 2] As the Scripture is the Word of the Son; so it is the only Rule of our Lives. Now that which is the only Rule of our Lives,* 1.2 we are in special manner to take heed unto. But the Scripture, and the Word of God written, is the only Rule of our Lives; for it is a Light unto our feet, and a Lanthorn to our paths, Psal. 119. It is the Wisdom of the Church, and People of God, Deut. 4. It is that which we may not turn aside from, either to the right hand, or to the left, Deut. 28.

It is that whereby Doctrines are to be rejected, or admitted, Acts, 17. It is that which nothing must be added to, or taken from, Deut. 4. Rev. 22. It is that which we are all to have recourse unto for Comfort and Direction, Es. 8. To the Law, and to the Testimony, if men say not so, it is because there is no Light in them. Now if the Scripture, and the Word of God written, be a Light unto our paths; the wisdom of the Church, and People of God; if it be that whereby Doctrines are to be admitted, or re∣jected; if that; from which we may not turn, either to the right, or to the left; from which nothing may be taken, and to which nothing may be added; and if it be that which we are to resort continually unto, for comfort and direction; then it is the Rule, and only Rule of our Lives. But so it is, as al these fore-mentio∣ned Scriptures do plainly prove; and therefore it is the Rule, and the only Rule of our Lives.

[ 3] As the Scripture, and the Word of God written, is the only Rule; so it is that Salt which doth season all your Enjoyments:* 1.3 It's the Rule and Measure of your Worship; for if you do not worship accor∣ding to the Appointments of God in his written Word, your Worship is but Idolatry and Supersti∣tion: Superstitio est quicquid est supra Statutum. It's the great relief of your Souls in time of Tempta∣tion. Hereby Christ answered to all his Tempta∣tions: It is written, and again it's written, and a∣gain it's written, and Christs Practice must be your Rule. It's that which Sanctifieth al your outward Comforts, even amongst the Creatures; for saies the Apostle, 1 Tim. 4.4. Every Creature of God is good, if it be received with thanks-giving;* 1.4 for it is sanctified by the Word, and Prayer. I profess (saies Luther) I cannot live without the written Word of God; I can want any thing but the Scrip∣ture, or the written Word of God: If I were in Hell, I could live with a Promise; and though I were in Paradice, yet if I had not the Word with me, I could not live there. O! saith he, the Word is so great and deep a Treasure, that it doth encrease by distributing; yea, it is even Genus ge∣neralissimum omnium bonorum; that general good thing under God and Christ, that hath Influence in∣to al good things. And shal the Word of God writ∣ten, be such a blessed Treasure, and shal we not take heed thereunto?

[ 4] As it is the Salt of al your Comforts; so it is, land shal be your Judg at the great day: Christ is the only Judg then, but this Book of the Scripture, and the Word of God written, is that whereby he wil Judg you, and me, and the World; for at the last, and great Day, when men come to be tried for their Eternal Lives, the Books shal be brought out; not one Book, but Books, Revel. 20.12. And I saw the dead, both smal and great, stand before God, and the Books were opened, and another Book was opened. It seems then, that three Books shal be opened at the great Day; one Book is the Book of Life; two other there are, the Book of Gods Records; for a Book of Remembrance is written upon all our Actions, Mal. 3. and the Book of the Scripture, or the Word of God; for saith our Savior, John, 12.48. The Word that I have spoken, the same shall judg him in the last day. Now this Word that Christ hath spoken, is written, and therefore men shal be judged thereby: but if the Scripture, and the Word of God written, be that Book whereby men shal be judged at the last; then surely it is our Duty in special manner to take heed there∣unto.

[ 5] As the Scripture, is that Book whereby we shal al be judged; so it shal be established upon us, if we be not established by it: for saies the Apostle, Heb. 2. If the Word spoken by Angels, was stedfast, and every transgression, and disobedience, received a just recompence of reward; how shall we escape, if we neglect so great salvation, which at the first began to be spoken by his Son? What then? Therefore we ought to give the more heed to the things we have heard, lest we let them slip; Why? For if we be unstedfast, yet the Word of God is stedfast: The Word that God spake by Moses, was stedfast, and established upon them that disobeyed. So now, much more, saies he, if you be not stedfast, and establish∣ed by the Word, it shal be established upon you, unto your De∣struction: O! what infinite reason is there then, that we should take heed thereunto?

[Object.] But the Text saith, That we shal do wel to take heed thereun∣to, til the day dawn, and Day-star arise in our hearts: but the day hath dawned on me, and the day-star hath arisen in my heart; and therefore now, what need I take heed to the Scripture, or the written Word any longer?

[Answ.] Yea, Stil you have need to do it: for did not the day dawn, and the day-star arise on the hearts of the Apostles, and Christians in their daies, according to your sense and meaning? yet they still attended on the written Word of God. Surely therefore, the meaning of the Text is not according to that Conjecture. Some

therefore would have the words to be read thus: Till the day-star arise on your hearts; and so think they are spoken of the Day of Judgment, con∣cerning which time, Paul saies, 1 Cor. 4, 5. That Christ will bring to light, the hidden things of dark∣ness, and will make manifest the Counsels of the heart.* 1.5 But as ye have heard in the Explication of the Text, the word Ʋntil, in Scripture Phrase, is not alwaies taken exclusively: for Example; Da∣vid saith, Ps. 57.1. My soul trusteth in thee, O God, and in the shadow of thy wings will I trust, till this Calamity be over-past. What would David trust in God no longer? Yes: but he would do it especially whilst that Calamity continued. So Psal. 123. he saith, Our eyes wait upon the Lord our God, till he have mercy upon us: What would they wait on God no longer? Yes: but in their distress especially. So Cant. 2.16, 17. I am my beloveds, and my belo∣ved is mine, he feedeth among the Lillies, until the day break: What doth Christ feed among the Lillies no longer? wil he not feed among the Lillies after the day break? Yes: But the word Till, or Ʋntil, is not alwaies to be taken exclusively. And I'le give you but one Scripture for it, amongst many in the New Te∣stament, Matth. 12.20. A bruised Reed will he not break, and the smoaking Flax shall he not quench, until he bring forth Judg∣ment unto Victory: What wil Christ break the bruised Reed then? and quench the smoaking Flax after he hath brought Judg∣ment to Victory? No: but the word Ʋntil, in Scripture Phrase, is not alwaies to be taken exclusively. And so here in this Text, Ye do wel, that ye take heed to the word of Prophesie, until the day dawn, and the day-star arise in your hearts:* 1.6 not, that then you should cease taking heed to the Word, but because you are now in the dark; now, and now especially, ye are to take heed there∣unto.

[Quest.] But why are the Saints, and People of God to take heed unto the Scripture, and the written Word of God, especially in their dark times and seasons?

[Answ.] Because they are then in most danger of stumbling, and falling: he that walketh in the dark, stumbleth; and who is not then apt to fal? But by taking heed to this sure Light, they shal be kept from the power of their darkness. The Scripture tels us of dark∣ness, and of the power of darkness: A good man may be in the dark, but he is kept from the power of it, by taking heed unto

this great, and most sure Light; yea, though he be in the darkness of some Error (for the greatest Errors lie neerest to the sweetest Truths) and though he do not see that Truth for the present; yet if he do take heed unto the Word, the sweetness of that Truth shal ouse through the Error, and preserve and keep me from the Power of it. But if ye look into 2 Tim. 3. ye shal find the Apostle doth inform Timothy of very sad and dark times, that shal be in the lat∣ter daies, verse 1. In the last daies, perillous times shal come. 1. He tels him wherein the peril of these times shal consist. 2. He tels him the signs thereof. 3. He comforts him under it. 4. He shews how he, and we may be kept from the power of that dark∣ness: In the last daies, perillous times shal come; for saies he, Men shal be Lovers of themselves, covetous, Boasters, proud, Blasphemers, disobedient to Parents, unthankful, unholy, with∣out Natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, having a form of Godliness, &c. ver. 2, 3, 4, 5. It seems then that men may be thus wicked, yet may bear up to a form of Godliness. 2. He tels Timothy the sign of these perillous times, and who these persons are, Such as creep into Houses, and lead captive, silly women laden with di∣vers lusts, verse 6. Who also shall resist the Truth in the Ministry, as Jannes and Jambres withstood Moses, ver. 8. 3. He comforts him against the evil of these dark Times, verse 9. But they shall proceed no further; for their folly, or madness, shall be manifest to all men. 4. He directs him, and us by him, how to stand, and hold fast, ver. 14. and that is two waies: First, by avoiding, and turning away from these corrupt men, verse 5. From such turn away, speak not to them, or with them; go not to them, but turn away from them. Secondly, By taking heed to the Word of God preached and written, verse 14. But continue thou in the things that thou hast learned, and hast been assured of, knowing of whom thou hast learned them, and that from a child thou hast known the holy Scriptures, which are able to make thee wise to Salvation. So that here the Apostle doth refer him, both to the Word preached and written; as if he should say, the only way to be kept from seducers (verse 13. men of corrupt minds, reprobate concerning the Faith) is to take heed unto the Scripture. And indeed, what is the reason that so many in these daies of ours are deceived, but because they do not take heed unto this great, and most sure Light? This is that great, and most ex∣cellent Light, which we are to take heed unto at al times, but espe∣cially in our dark times, and places, and thus we shal be preserved.

[Object.] But if this be such a preservative against the power of darkness, why then are so many men in the dark? who doth not run to Scrip∣ture?

What Heretick is there, or ever was, who did not plead, and lay claim to Scripture?

[Answ.] All Hereticks do not lay claim to Scripture: Some deny the Scripture, some do not: Some (as Theodoret observes of the Hereticks in his time) wil make use of those Scriptures which seem to make for them;* 1.7 but as for those Scriptures which are plainly against them, they reject, and if close pres∣sed, wil deny the very Body of the Scripture as any Rule to them.

But it's one thing to cite Scripture, and another thing to take heed thereunto. The Devil cited Scripture to our Savior Christ, but he did not take heed unto it, as to his Rule of life. If we take heed thereto, then we shal be kept, and preserved by it, even from the power of that darkness which we may labor under. And thus now I have done with the Fourth General Thing propounded, and have cleered the Doctrine.

[Applic. 1] If this Doctrine be true, then what cause have we to bless God, and not to despise Humane Learning: Mistake not, I shal not go about to preach up Humane Learning in the Church of God; but though I do not preach up the Excellency of Meat, Drink, and Cloathing, or outward Blessings; yet I may cal upon you, and my self, not to despise the same, but to bless God for them: So, though I do not preach up the excellency of Humane Learning; yet I may cal upon you, and my self, not to despise the same, but to bless God for it: For if Scripture-Light, be so excellent a Light; and the Word of God written, that whereunto we are all to take heed; then what a Mercy and Blessing is it, that this Word and Scripture, is translated into the English Tongue: it was not first written in English, but in Hebrew, and Greek; it could not have been brought forth into English, but by the help of Humane Learning; and wil ye then de••pise Humane Learning, and not bless God for it? O! ye wanton hearts, remember how the poor Martyrs in Queen Maries time, did bless God for the English Translation; and how could that be without Humane Learning? Then let us bless God for it, and not despise it.

[Applic. 2] If this Doctrine be true, viz. That Scripture-Light is so great a Light, which al are to take heed unto; then what a sad condi∣tion are those in, who do deny, and forsake the Scripture? they are in the dark indeed. I confess a good man may be tempted, as to other sins, so to this, To doubt of the Truth of the Scripture:

But do I hear a man that hath been a Professor? one that hath known God, and his Waies? one that is under no Temptation? Do I hear such an one denying the Scripture, as any Rule to him? Write that man Childless, write him Faithless, without Christ, and without God in this World. Ah! poor soul, here is one whose Foundations are plucked up, twice dead, plucked up by the roots. O! the sad condition of this poor Creature, he hath forsaken the Light, and now is under the power of darkness: Whither should he go? for he hath left the words of Eternal life; yet Lord, how many have these times brought forth, that are come to this height of wickedness? But beloved, I do not only hope, but am assured better things of you: only hear the word of Ex∣hortation, and that is,

[Applic. 3] Take heed, and attend to the Scriptures; for they are our great, and most sure Light, whereunto ye do wel, if ye take heed, as unto a Light shining in a dark place: O! then take heed there∣unto.

[Quest.] What must we do, that we may take heed, and attend unto Scripture?

[Answ.] Ye must do three things. 1. Ye must attend to know and un∣derstand it. 2. Ye must attend to keep it. 3. And ye must attend to walk by the same. And

[ I] First: For your knowledg in, and understanding of the Scrip∣ture, and the written Word of God, ye must,

[ 1] Observe, keep, and hold fast the Letter of it; for though the Letter of the Scripture be not the Word alone, yet the Letter with the true sense and meaning of it, is the Word. The Body of a Man, is not the Man; but the Body and Soul together, make up the whol man: the Soul alone, or the Body alone, is not the Man. So here;* 1.8 though the Letter of the Scripture alone, do not make up the Word; yet the Letter, and sense together, do: and if ye destroy the Body, ye destroy the Man; so if ye destroy the Letter of the Scripture, you do destroy the Scripture; and if you deny the Letter, how is it possible that you should attain to the true sense thereof, when the Sense lies wrapped up in the Letters, and the words thereof?

[Object.] But if I attend to the Letter in my Practice, then I shall be a Professor of the Letter: and if a Preacher do attend to the Let∣ter, then he shall be a Minister of the Letter.

[Answ.] Not so: For when the Apostle saith, We are not Ministers of the Letter, but of the Spirit, his meaning plainly there is, not

of the Law, but of the Gospel: for in that 2 Cor. 3. he cals the Ministration of the Law, the Letter; and the whol Ministration of the Gospel, the Spirit: Those therefore that preach, or walk according to the Ministration of the Law, are Ministers, and Pro∣fessors of the Letter: those that preach, or walk according to the Ministration of the Gospel, are Ministers, and Professors of the Spirit: And therefore those that depart from, and despise the Mi∣nistration of the Gospel, do depart from, and do despight to the Spirit: It's one thing for a man to keep the Letter of the Scrip∣ture, so as not to deny the same; another thing to keep to the Letter, only for the meaning of it: It's one thing to preach from the Letter; another thing to preach the Letter. Our Lord and Savior Christ, when he expounded that Esai. 61. (as ye read Luke, 4.) did not preach the Letter, yet he preached from the Letter. So now, we may preach from the Letter of the Scripture, yet not preach the Letter, or be Ministers of the Letter; and you may practice the Word from the Letter of the Scripture, and yet not be Professors of the Letter, that is, of the Law, and the Mini∣stration of it.

[Quest.] How can we hold, and keep fast, the Letter of the Scripture, when there are so many Greek Copies of the New Testament? and those diverse one from another?

[Answ. 1] Yes, well: For though there are many received Copies of the New Testament; yet there is no material difference between them. The four Evangelists do vary in the Relation of the same thing; yet because there is no contradiction, or material variation, we do adhere to al of them, and deny none. In the times of the Jews, before Christ, they had but one Original of the Old Testa∣ment; yet that hath several readings: there is a Marginal reading, and a Line reading, and they differ no less than eight hundred times the one from the other; yet the Jews did adhere to both, and denied neither; Why? Because there was no material difference. And so now, though there be many Copies of the New Testa∣ment; yet seeing there is no material difference between them, we may adhere to all: For whoever wil understand the Scripture, must be sure to keep, and hold fast the Letter, not denying it.

[Answ. 2] If you would have the true knowledg, and understand the Scripture, and so behold this great Light in its full glory and brightness; you must diligently enquire into the true sense and meaning of it: for the true sense and meaning, is the soul thereof. Now the Scripture, or the Word of God written, may be expoun∣ded: for Ezra stood up before the People in a Pulpit, and gave

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the sense of the Scripture. Christ himself is said to expound: and 2 Pet. 1.20. No Scripture is of any private Interpretation: The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies, Exposition; it's the same word that is used in Luke, 4. Christ stood up, and expounded. Now saith the Apostle, No Scripture is of any private Exposition; there∣fore it may be expounded; and if not, why were Gifts given to men by the Ascention of Christ? It's a very dangerous thing to bear false witness against the Truth of Christ. Now if a man do not take heed unto the true sense and meaning of the Scripture, but wil rigidly adhere to the Letter of the Scripture, he may quick∣ly bear false witness against the Truth. Mark, 14.56. it's said, that many did bear false witness against Christ, but their witness agreed not together: But how did they bear false witness? They testified that Christ said, I can destroy the Temple of God, and build it again in three daies, which our Savior Christ spake of his Body; they applied to the Temple of the Jews, and so they are said to b••••r ••al e witness; Why? because they kept to his words only, and not to his sense and meaning: So that we had need take heed how we report the words of Christ; though we do adhere to his words, yet if we keep not to his meaning, we shal be found false witnesses against him and his Truth. Search the Scriptures, saith our Savior; why search? even because the sense and meaning doth lie deep. And therefore it is not enough for us that we do adhere to the words, but we must diligently enquire into the true sense, and the meaning of them.

[Object.] But one Scripture hath many Senses; a Literal Sense, and a Spiritual Sense; a Literal Sense, and a Mystical: How shall we be able then, to find out the true Sense, and the Meaning of it?

[Answ. 1] Nay, but the same Scripture hath but one intire Sense. In∣deed Papists tel us, that one Scripture hath many Senses; but the Protestants hold,* 1.9 That there is but one intire Sense of a Scrip∣ture, though divers applications of it. As for Example: The Old Testament saies, Thou shalt not muzzle the mouth of the Ox, which the Apostle applies to the maintenance of the Mini∣sters. The Sense is but one in divers parts, thus; as the mouth of the Ox is not to be muzzled, so Ministry is to be maintained. There is but one whol sense of a Scripture, though divers parts and appli∣cations of it.

[Answ. 2] Though the sense of the Scripture be but one intire sense, yet somtimes the Scripture is to be understood Literally, somtimes Figuratively, and Metaphorically (but alwaies Spiritually, for when it is taken Literally, it is taken Spiritually) for saies the

Apostle; If thy Brother offend thee, heap coals of fire upon his head. that is not to be taken Literally, but Metaphorically. So when our Savior saith, If thine eye, or hand, or foot offend thee, pull it out, and cut it off; this is not to be understood Literally, but Metaphorically.

[Answ. 3] Though the Scripture be applied Mystically somtimes, and doth receive a Mystical application; yet for your direction herein, ye must know,

[ 1] That there is no Fundamental Doctrine of our Salvation, but is laid down plainly, and without Mysticalness: The Covenants of the Law, Thou shalt have no other god but me; and Thou shalt love they Neighbor as thy self; Faith in Christ, and love to our Neighbor: all the Fundamental Doctrines of our Salvation, are laid down plainly, and literally.

[ 2] Though the great matters of our Salvation, be expressed plainly and literally; yet if the literal sense of any Scripture, be contrary to common sense, or reason, or to modesty, honesty, and good manners; then we are to bawk the literal sense: For example, our Savior saith, This is my Body, in the Lords Supper; if these words be taken literally, it is against common sen••e and reason; therefore you must bawk the literal sense, and understand them otherwise. Again, the Lord commanded the Prophet to go na∣ked; if this be understood literally, it would be against common modesty. So when our Savior saith, If thine eye offend thee, pull it out; if thine hand offend thee, cut it off: If this be understood Literally, it would fight with that Commandement, Thou shalt not kill: therefore the Literal sense is somtimes to be baw∣ked.

[ 3] Though we are not alwaies to adhere to the bare Letter, for the meaning of the words;* 1.10 yet if the words be applied mystically, ye are not to make a force upon the History; Mystery doth not destroy the History. The History of the two women, Ha∣gar and Sarah, is by the Apostle applied to the two Testaments; yet this doth not destroy the Histo∣ry: For as words are the Substractum of the Hi∣story; so History is the Substractum of the Myste∣ry. Some when they have attained to the Mystical application, do deny the History; but remember, that though the words of the Scripture be applied mystically, yet the Mystery is never to destroy the History.

[ 4] And though the words of Scripture be somtimes applied Mystically, yet you must know that there

is nothing Mystical in one Scripture,* 1.11 but is Literal∣ly set down in another Scripture; let any man shew me any Truth set down Mystically in one place, but I wil shew it literally expressed in another. Some would have al the Scripture to be understood my∣stically: But doth any man tel you this and that Scripture is not literally, but mystically to be un∣derstood? then let him shew you where the same Truth is set down literally in another place, else you may not beleeve him: and if you walk by this Rule, and Rules, you shal walk safely here, and in some good measure be helped to the true sense and mean∣ng of the Scripture in this case.

Obj. But suppose that a Scripture lie under Controversie: One laies claim to it for his Opinion, and another laies claim to it for his Opinion, how shall I be able to understand the true sense and meaning of it? Or suppose I be in the dark, in a dark estate and condition, how shall I so take heed unto the Scripture, that I may know, and understand the same?

[Answ.] Somthing you must do by way of Observation; somthing by way of Practice.

[ 1] As for Observation, in case you be able, you must consult the Original: For as old Mr. Dod, once answered to a yong man, enquiring of him what was the best Commentary upon the Scripture, The Original, the Hebrew, and the Greek Text, said he, is the best Commentary: So say I, the very Text in the Original doth con••••i••es put an end to the Controversie. As for Example: the Apostle saith of Women, They shal be saved by Child-bearing; which some Books read thus; They shall be saved by bearing of Children: whereupon a Controversie arises, whether those fol∣lowing words, if they continue in the Faith, do relate to Chil∣dren, or to Women; whereas if men looked into the Original, they should find that the word is but one in the singular, according to our Translation,* 1.12 they shall be saved by Child-bearing, and there∣fore the following words must relate unto Women: Therefore it is good to consult with the Original; and though you cannot un∣derstand Hebrew, or Greek, yet you may consult with the Origi∣nal, and not pin your Faith upon anothers Learning: for i•• you ask three or four, how such or such a verse should be ••••anslated, and they do al agree in their Translation for the substance, you know that so it is in the Original, not because such a man doth say so, but because of their agreement, which could not be, if it were not so in ••••••th.

[ 2] If you would understand the true sense and mea∣ning of a controverted ••cripture; then look wel in∣to the Coherence, the Scope, and the Context there∣of: For as the He••••ew Rabbin saies wel,* 1.13 There is no Objection can arise upon t e Text, but there is an Answer in the sides thereo••: For example; the Papists urge that place o•• James, 2. for justification by Works; whereas if we look diligently i••to the Coherence, & the scope ther••of, we shal find that the Apostle ••peaks of the work of Fai••h in oppo••ition to the Profession of Faith; for saies he, ver. 14. W••••t wil it profit, my brethren▪ if a man say, he have fai h, and have 〈…〉〈…〉? will it save him? If a bro∣ther or sister be naked, and in want, verse 15. and one of you say, depart in peace, and be warmed and filled; if you give him not what is good for the Bo∣dy, what doth it profit? Even so faith, if it have not works, is dead. A man may say, he hath Faith; but the Devils say, and beleeve there is one God: Was not A∣braham justified by Works when he offered Isaac? that Faith that justified Abraham, was not a bare profession of Faith, but 'twas a working Faith; the profession of Faith alone doth not ju∣stifie, but it is a Faith which consists in a Work, it is a working Faith: this is the scope of the place then, as appears by the Cohe∣rence. If a Scripture therefore, do lie under Cont••••versie, take you the Bible, and look wel unto the Scope, and the Coherence of the Text controverted.

[ 3] If you would understand the Scripture rightly, then compare one Scripture with another: for saies the Apostle, No Scripture is of private Interpretation; or rather thus, No Scripture is of our own Exposition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But holy men of God wrote it as they were inspired by the Holy Ghost: Is the Scripture therefore doubtful in one place? then compare it with another: stand not upon your own apprehen••ion; for it is n••t of our own Exposition: it came not by the wil of man, but divers holy m••n wrote it, as they were inspired with the Holy Ghost: And t••e••e∣fore if one place be doubtful, it is to be compared with ano∣ther.

[ 4] And be sure that you swerve not from the proportion of F••••th; for saies the Apostle, Rom. 12. Or if any man prophesie, let it be according to the proportion, or analogy of Faith: And what is that, but the Sum and Grounds of Religion? or the Body of Di∣vinity, which is delivered to us in the form of sound words, whereunto we are delivered. Thus in case th•• Scripture li•• under any Controversie, it wil be good for you to observe these Rul••s.

[ II] But Secondly, and more practically: If you would so understand the Scripture, that you may take heed thereunto, as to a Light shining in your dark state: then,

[ 1] First: You must go to God for the Spirit; for without it, ye cannot understand the Mind of God in the Scripture:* 1.14 No man knows the Mind of Paul, but by the Spirit of Paul; nor the Mind of Peter, but by the Spirit of Peter; no man knows the Mind of Christ, but by the Spirit of Christ: stand therefore under Gospel Dispensations, where the Spirit breaths. So saies the Apostle, Received ye the Spirit by the Law, or by the hea••ing of Faith? And seeing God hath promised to give this Spirit unto them that ask it, go unto God for the same.

[ 2] Secondly: Take heed of a worldly, fleshly mind; fleshly sins do exceedingly blind the mind from the things of God;* 1.15 and a worldly mind cannot savor them. Ye see how it is in the Eclipse of the Moon, when the Earth comes between the Sun and the Moon, then the Moon is eclipsed, because the Earth keeps the light of the Sun from it. So if the Earth, and the World come between you, and the Truth, there wil be an eclipse, and darkness upon al your Soul: Then shall ye know (saith our Savior) of my Doctrine, whether it be of God, if ye do what I command you. Those that wil not do what they know, shal not know what to do.

[ 3] Thirdly: Study your Condition by the Scrip∣ture, and the Scripture by your Condition; Con∣dition gives understanding. In case you be under a Temptation,* 1.16 study those Scriptures that do concern such Temptation; if you be in an Affliction, study those Scriptures that do concern such Afflictions; if you be in a Desertion, study those Scrip••ures which do concern such Desertions: and whatever your Condition be, study those Scriptures which do con∣cern your Condition, and this wil help you to un∣derstand rhe Scriptures.

[ 4] Yet Fourthly: Take heed that you be not too indulgent to your own Condition,* 1.17 Disposition, or Opinion. It's a good speech of Hilary; He is the best Interpreter of Scripture, that doth rather bring

his Sense from the Scripture, than carry his Sense to the Scripture. We are very apt to interpret Scripture according to our own opini∣on, or disposition. Interpretation ordinarily follows disposition, or opinion: As when there was a great Controversie in the Popish Church, betwixt the two Liturgies of Ambrose and Gregory; by common consent of both Parties, it was agreed, that both the Mass Books should be laid on the Altar, expecting the decision of the matter by Revelation: and the doors being opened the next morning, Gregories Mass-Book was rent and torn in many pieces, and scattered abroad in the place; but Ambroses lay whol, and open upon the Altar, which some thought signified thus much; That Gregories Mass-Book should be cancelled; others, as the Pope himself said, nay, but this renting and scattering of the Leaves, signified the dispersing of it over al the Christian World. Thus men interpret things, according to their own Dispositions and Opinions, even when they come to Scripture also. Would you therefore see cleerly into the mind of God in the Scripture? then, as when you come to Christ for Righteousness, ye come with na∣ked shoulders; so when you come to the Truth of Christ, take heed of your own Disposition, and Opinion: you must come to Christ as a Prophet, as wel as to Christ as a Priest, with naked shoulders.

[ 5] Fiftly: If you do desire so to understand the Scripture, as it may be a Light to al your paths; then be sure that you put no∣thing else in Commission with it for your Rule. 'Tis with the Scripture in this respect, as with God, Christ, and the Spirit; If you come to God for help, yet if you joyn another God in Com∣mission with him, he wil not give down his help: so if you joyn any thing with Christ in the matter of Mediation, though you come to him, he wil not give in the comfort of his Mediation to you: so for the Spirit, though you come unto him for comfort, being the Comforter; yet if you joyn any thing else in Commission with the Spirit, it wil not give down his Comfort. And so here; though you come, and tend, and wait upon God in the Scripture; yet if there be any thing else which you do make your Joynt-Rule with the Scripture, any Light within you, or Precept of Man without you, it wil not give down its Light to you, but you wil be left in the dark. Do you desire therefore, to understand and know the true sense and meaning of the Scripture? then take heed that you joyn no other thing in Commission with it, as to the mat∣ter of your Rule. And thus I have done with the first thing that we must do in taking heed to the Scripture; we must take heed to know, and understand the same.

[ 2] If you would so take heed unto the Scripture, as it may be in∣deed a Light unto you in a dark place, then you must keep it;

for though the Meat be never so good, yet if the Stomach throw it up presently, and do not keep it, it doth the man no good. So in regard of the Scripture: therefore saith the Apostle, Heb. 2.1. We ought to take the more earnest heed unto the things that we have heard, lest at any time we should let them slip, or run out: We must keep what we have, we must keep what we know, else we do not take heed to the Word.

Now that you may keep, and not forsake the Word,

[ 1] First, Observe what those things are, whereby men have been led off, and carried away from the Scripture, and above al things take heed of them. Now those are three especially.

[ 1] Somtimes this evil doth arise from the corruption of a mans Na∣ture, boyled up to a secret unperceived malice against the Word and Scripture. As in case two Professors be at varyance, and a third person stand by, and saith, Do you see these Professors what proud, wrangling people these are, they are al such; doth not this argue, that this third man hath an aking tooth at Profession? So when men shal observe some variations in Scripture, and they shal say, do ye see what Contradictions there are? they are al so: What doth this argue, but that these men have an aking tooth, and secret malice at the good Word of God, o•• the Scripture. You know how it was with Moses, when he saw two men fighting, one an E∣gyptian, and another an Israelite, he killed the Egyptian; but when he saw two Hebrews fighting, now saith he, wil I go and ••••concile them, for they are Brethren; why so, but because he w••s a good man, and gracious? So also 'tis with a gracious hea t; when he sees the Scripture fighting with an Egyptian, an Heathen Author, or Apocryphal, he comes and kils ••he Heathen, he kils the Egypti∣an, or the Apocripha: but when he sees two Scriptures at vary∣ance (in view, though in truth not) O saith he, these are Bre∣thren, and they may be reconciled, I'le labor al I can to reconcile them: but when a man shal take every advantage of ••eeming diffe∣rence in Scripture, to say, Do ye see what Contradictions there are in this Bo••k, and not labor to reconcile them; what doth this ar∣gue, but that the corruption of a ma••s Nature, is boyled up to an unknown malice against the Word of the Lord: take heed there∣fore of that.

[ 2] Somtimes this evil of denying, and forsa∣king the Scripture,* 1.18 doth arise from corrupt Principles, which have been bred up in the minds of men, as somtimes men think that the Light and Law within them, is their Rule; and therefore what need the Scripture as my Rule any longer? Somtimes men think that

all Scripture is to be expounded mystically, and so, first they make a Nose of Wax of it; & then they cast it away. Somtimes men think that they are to judg of Doctrines by Im∣pressions, Visions, Voyces, and Dreams, and so they cast away the Scripture. Would ye therefore take heed unto the Word so as to keep the same: Take heed of this ill Principle.

[ 3] Somtimes this evil doth arise from dally∣ance, and playing about the borders and confines of this sin: 'Tis in this sin, as with other sins; though a man hate, and abhor Swea∣ring, Drunkenness, and Adultery; yet if he lie playing and dally∣ing upon the borders thereof, he wil surely fal into them. So, though I say, God forbid that ever I should deny the Scripture, yet if I lie playing upon the confines of this sin, I shal certainly fal into it. 'Tis an excellent Speech that Luther hath, Wil any man play? let him play with his Wife, play with his Children, play with his Money; but let him take heed how he plaies with the Scripture, by turning al into Mysticalness; for who is it that dares play with the Thunder? Why? (saies he) for it is the Voyce of God: So is the Scripture, it is the Voyce of God. Would ye therefore, so take heed unto it, as to keep it, and not deny the same? Then take heed of that corruption of Nature which doth boyl up to malice; take heed of evil Principles about the Rule of your life; and take heed of playing with the Scripture, and of living up∣on the confines of that great sin of denying it, lest God in just Judgment, give you up at last to the gross evil of it.

[ 2] Secondly: And for particular Truths of the Scripture, that you may keep them in your heart and judgment, Consider,

[ 1] Whether that Doctrine, which you are now about to deny, be not that Doctrine which hath seven times passed through the fire in the Sufferings of the Saints? whether it be not that Doctrine which many Saints have lost their Estates, Liberties, and their Blood for? And if it be so, then think with your self, how hard a thing it wil be for you to be sayed, denying that Truth which so many have shed their blood for.

[ 2] Consider also, whether the Doctrine you are now about ••o deny, be not that Doctrine which the Saints generally have main∣tained in opposition to the World? And if it be, then think with your self, how hard a thing it wil be for you to be saved, denying that Doctrine which al the Saints generally have maintained a∣gainst the World; but above al, take heed of an itching Ear. The Apostle tels Timothy, 2 Epist. 4.3. That the times should

come, wherein men will not endure sound Doctrine, but after their own wills, shall heap up to themselves, Teachers, having itching Ears, such as shal not be contented with the setled Mini∣stry of Gods Appointment, but shal after their own wils, heap up Teachers to themselves; and this they shal do from the itch of the Ear: Wel, but what shal this itch in the Ear bring forth? verse 4. They shall turn away their Ears from the Truth, and shall be turned unto F ables. Now therefore, that you may keep, and hold fast the Word in the particular Doctrines, O! then take heed of this itching Ear.

[ III] Thirdly: Yet one thing more. If you would take heed to the Scripture, you must so heed the same, as you may walk thereby.

[ 1] Therefore prize it much: Who takes heed to that which he don't prize? The Martyrs in Queen Maries daies, prized the written Word of God much: one gave a Cart-load of Hay for one Leaf of the Bible in English: another being at Sea, and swimming for his life on a Mast, and having al his Estate (which was five pound) in one hand, and the Bible in the other, and being com∣pelled to part with one, chose rather for to keep the Bible, and throw away his five pound, al that he had. These then did prize the written Word of God, and they did walk thereby.

[ 2] Therefore also, get your heart affected with Love to every Truth which you know; for because men receive not the Truth in the Love thereof, therefore God doth give them up to strong de∣lusions: men take heed unto what they love.

[ 3] And therefore that you may heed it so as to walk thereby, let it be your continual Companion, going where you go; if you go into the Fields, O! let the Word go with you; if into your Cal∣ling, O! let the Scripture, and the written Word of God be with you: Thus shal you take heed unto it, as to a Light shining in a dark place. And I pray tel me, are not these times, dark times? The conjunction of Clouds, and Miseries, make dark times. Now the World is ful of Wars, and Rumors of Wars: now men say, lo, here is Christ, and lo, there is Christ; insomuch as (if possible) the Elect would be deceived. Now spiritual Judg∣ments, and outward Miseries, are in Conjunction; a Cloud and a Cloud, a Conjunction of Clouds: surely therefore, these times must be dark times. The Eclipses of the Sun and Moon, and the falling of the Stars from Heaven, make dark times: And when were there more Eclipses, and falling of the Stars, and of great Lights from Heaven, than in these daies of ours? False Lights also make dark times; for the more False Lights are set up, the more men are drawn from the true Light, and so the more they are in darkness: And when ever were there so many false Lights hung

forth, as in these daies of ours? Surely therefore, these are dark times; and if so, what cause have we al, to take heed unto the Word, which is as a Light shining in a dark place. What I ther∣fore say to one, I say to you al, and to my own Soul; O! let us al take heed thereunto. And if any think, that he is not at al in the dark, he is therefore in the dark, because he thinks he is not in the dark: If any think these things concern not him, they do there∣fore the more concern him than others, because he thinks they con∣cern him not. Think therefore on al these things, and the Lord give you a cleer understanding in al things.

Notes

• * 1.1

  The fourth General Proposition
• * 1.2

  Scriptura est luserna pedibus, à qua non deflectendum. Ecclesiae sapientia, cognitionis forma 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; cu∣jus testimoniis omnia consumanda ex qua ••ri••ntur demonst••ationes. Cui quae c••nsentiunt admittenda et quae non consentiunt rejicienda. Ergo est vitae fidelque Regula.

  Chami••rus, 1. Tom. de cano fidei Lib. 1. Cap. 3, 4, 5, 7, 8, 9, 10, 11.
• * 1.3

  Omne quod extra Dei ver∣bum est, est Idolatria, omne quod fit in verbo est verus cul∣tus sicut omne quod fit sine fide est peccatum et omne quod fit in fide est bonum opus: quod inter verbum et fidem est con∣jugium indissolubile. Luther.
• * 1.4

  Anima omnibus rebus carere potest excepto verbo Dei, ego quidem sine verbo ne in Paradi∣so optarim vivere at cum verbo etiam in Inferno facile est vi∣vere.

  Est verbum talis thesaurus qui tractando crescit et distribuen∣do servando autem petir. Luther

  Scriptura est Communis a∣nimarum officina. Basil.

  Omnipotentis Epistola ad homines missa. Gregor.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nutrimentum et cibus animae. Athanas.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 emphatice solet sumi pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 etiam donec et continui∣tatem significare seu consecutio∣nem non exceptionem vel ex∣clusionem futuri temporis. Genebrad. in Psal. 109.
• * 1.6

  Hac enim particula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 donec Scriptura atque adeo Lingua Hebraica affirmat quod in du∣bitationem possit incidere. Genebrad. Ibid.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Si videant peti∣tis è Scripturae demonstrationi∣bus stultitiam suam constringi, tum Scripturae recusant et sco∣pum et usum; si quando vero putant sibi favere nudum ali∣quod effatum á genuina recisum orationis serie ad suum proposi∣tum accommodant suis confir∣mandis. Tecod. opus. contra varias Hereses quae sunt in 2. Tom. oper. Athanas.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in lego sine Scrip∣turis non est li∣tera a qua non pendent magni montes Doctri∣narum. Rab∣bim.
• * 1.9

  Excipiendus est Michael Medina.
• * 1.10

  In interpretatione Scripturae sacrae illud apprime observan¦dum est ne ulla vis inferatur literali. August. de quivos. Disput. de sensu Scripturae.

  Verborum sacrae Scripturae Germana intelligentia impri∣mis quaerenda et instituenda, non quod tropo-logicam intel∣ligentiā condemnemus sed quod spiritualis interpretatio sequi debet ordinem historiae, quod plerique ignorantes, lymphati co in sacra Scriptura vagantur errore.

  Hieronyn. in cap. 13. Es.
• * 1.11

  Q••is autem non impuden∣tissime nitatur aliquid quod in Allegoria positum est, per se interpretari nisi et mani∣festa habeat Testimonia quo∣rum lumine illustrentur obscura. Austin. Epist 48. ad Vincent. Donat.

  Si animus est allegori••m t••••∣ere vide inprimis, ut interpre∣tationis ejus quam meditatis sententia a••ibi in Scripturis clare et absque tropo expresso inveniatur atque detracto vela∣mine analogiae fidei respondeat. Flac. Illyric. pars altera Tract. 1. de ra••ione cognoscendi Scripturas Observ. 2▪
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. ••er filiorum g••••••∣ratio•• 〈…〉〈…〉.

  〈1 paragraph〉〈1 paragraph〉.
• * 1.13

  Nulla est Objectio in lege, quae non habet solutionem in latere.

  Turpe est de lege judicate to∣ta lege•• ••••dum nspecta.

  Q••is, s••••pus, imp••••lens, sedes, tempusque, locusque.

  Et 〈◊〉〈◊〉 haec septem Scrip∣tu••••e attend•••••• Lector.

  V•••• Exp icat in Gl••ss. Phi∣log S••cr. Lib. 2. P. 2. de Scrip∣tu•••••• sen••u emendo pag. 503.
• * 1.14

  Quo spiritu Scripturae factae sunt eo spiritu legendae, nun∣quam ingredieris in sensum Pauli, nisi spiritum Pauli im∣biberis.

  Omnia dona a Deo Patre lu∣minum.

  Christi munus est aperire Scripturas, Luc. 24. Spiritus sanctus author simul et Expli∣cator Scripturae. John 16.
• * 1.15

  Perfectio intellectualis opera∣tionis in homine consistit in quadam abstractione à sensibi∣lium phantasmatibus, et ideo quando intellectus hominis ma∣gis fuerit liber ab Eujusmodi phantasmat. tanto potius consi∣derare intelligibilia poterit. Ergo.

  Hebitudo sensus circa intelli∣gentiam oritur ex gula caecitas menti••••ex luxuria. Aquin. 22. Q. 15. A. 3.

  Cum non faciunt quae intelli∣gunt, non intelligent quae faci∣unt.
• * 1.16

  Conditio d•••• Intellectum.
• * 1.17

  Optimus Scripturae interpres hic est, qui sensum è Scriptura potins retulerit, quam attulerit. Hilar.
• * 1.18

  Donatistae jactantes veram Ecclesi••m penes se solos esse qui habitabant regio∣nem meridionalem ad id confirmandum adducebant illud Canticorum, 1. v. 6. Judica mihi (quem diligit anima mea) ubi pasc••s, ubi cubes in Meridi•• ne va∣ga••i incipi••m post greges sodalium tuo∣rum; si ••ta (inquit Aug. Epist. 48.) exponendam putatis sacram Scripturam Aquilonares profecto Ecclesiae dicent se solas 〈◊〉〈◊〉 veras, adducent enim per se il∣lud Ps. 47.3. Exult•• mons Sion laete∣ra Aquilonis civitas Regis magni, Deus in domibus ejus cognoscitur cum su••ci∣piet eam, ergo in expositione Sacrarum Scripturarum ante omnia inveniendus est sensus literalis eo namque constituto facilis ad mysticos sensus patebit aditus clypeus Concionat. Verbi Dei per Fer∣dinand de Escalante Lib. 1. Cap. 17.