This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at eebotcp-info@umich.edu for further information or permissions.
I come now to the objections, which are made against private mens interpretings. Some of them have been a thousand times answered already; as Chillingsworth saith of those which Dr. Pot∣ter made and answered, yet they must be spoken to againe.
Ob. 1. These private men have not the languages, how then can they interpret.
R. To this I borrow an answer from Dr. Taylor. Consulting the Originall, is thought a great matter to interpretation of Scriptures: but this is to small purpose, for indeed it will expound the Hebrew, and the Greeke, and rectifie translations; but I know no man that saies, that the Scriptures in Hebrew and Greeke, are easie and certain to be understood, and that they are hard in Latine and English: the difficul∣tie is in the thing, however it be expressed, the least is in the language.
Obj. 2. Private mens interpretings, leads them into errors; the Scriptures being too darke and obscure for them.
R. Upon this score indeed the Prophesies of the Sibills were locked up from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the people. Causa hujus occultationis fuit, ne privati homines, & factiosi, auctoritate Sibillarum freti, aut in patriis ceremoniis, aut in publicâ re aliquid novarent. And for the same reason, the Papists to this day wrapp the Scriptures up in an unknown tongue. And here I will call to mind the Answers which were once thought to be sound against the Papists.
Dr. White. It is a common reproach laid upon our people, that they read the Scriptures in their houses, and the translations thereof be no∣thing else but profanations of the Bible; and this gracelesse conceit, like blasphemous Atheists, they urge as rudelie, exclaiming withall, that this is a principall cause to increase heresies and such like: all which being compared with the practise of the Primitive and Apostolicall Church, you may freely judge how trulie the Jesuit saith afterward, his Romane Church never altered one point of Religion; for thus wri∣teth Theodoret of his times. You shall every where see these points of our faith, to be knowne and understood, not onlie by such as are teachers in the Church, but even of Coblers, and Smiths, and Websters, and all kind of Artificers, yea all our women, not only they which are book learned, but they also which get their living by their needle, yea maidservāts and waiting womes, & not citizens only, but busbandmen of the Country are very skilfull in these things, yea you may heare a∣mongst us Ditchers and Neatheards and Woodsetters discoursing of the Trinity and the Creation: the like is reported by others, and what marvaile? for the Laity was accustomed to the text of the Bible as well as the learned, young Children and women as well as others; and & his doctrine that was Presidēt in the Trent Cōspiracy, that a distaffe was fitter for women then a Bible was not yet hatched. Nectarius of a Judge, was made Bishop of Constantinople, and Ambrose of a Deputy, Bishop of Millan, Gregory the Father of Nazianzen and Thalaessi∣us
Bishop of Caesarea, of Laymen were made Bishops; which shews how diligent Laymen were in the word of God, that they could be able to sustaine the office of a Bishop. Origen from his Childhood was taught the Scriptures, and gat them without booke, and questioned with his father Leonides an holy Martyr, who rejoiced in it, about the difficult senses thereof. So Macrina, Basils nurse, taught him the Scriptures of a Child, after the example of Timothy: and Emesenus from his Infan∣cy was used to the word of God: manie Laymen among whom was the fa∣mous Paphnutius, being very learned, came to the Nicene Councell. Gorgonia the Sister of Nazianzen was well learned. Hierome writes of Paula a Gentlewoman, how she set her maids to learne the Scrip∣tures, and many of his writings are directed to women, commending their labour in the Scriptures, and encouraging them thereto, as to Paula, Eustochium, Salvina, Celantia &c. which he would not have done, if he had been a Papist. It was the reproach that Julian the A∣postate laied upon the Christians, that their women were medlers with the Scriptures; and from him the Papists have borrowed it: but the Apostles counsell is rather to be followed, let the word of God dwell in you plentifully, in all wisdome teaching and admonishing your selves; upon which place saith Hierome; hence we see that Laymen must have the knowledge of the Scriptures, and teach one another not only suffici∣ently but also abundantly.
Dr. Fulke. With reverence of Gods mysteries, and to that end they were given, every man might not only without reprehension, but with good liking and commendation of the godly Fathers: read, reason, dis∣pute and search, which is to turne and tosse the bookes of the Scriptures.
Bishop Davenant. Si hoc genus argumenti valeret, Deus, Christus, & Apostoli peccârunt, qui promulgari voluerunt verbum Dei promis∣cuè omnibus; non obstante hoc, quod multi eodem abutebantur ad suam perniciem. 2 Pet. 3.16. Praeterea, esset hanc ob causam Clericis aequè ac Laicis neganda lectio Scripturarum; nam & illi saepenumerō pessi∣mè abutuntur Scripturis. Quis enim nescit, omnes ferè haereses ab Episcopis, Presbyteris aut Monachis fluxisse, non à Laicis & Sae∣cularibus. Testimonia ferè tot habemus, quot haereticorum nomina.
2. Many private men of good heads and honest hearts, by their paines and industry, though unlearned, attaine to great knowledge in the Scriptures; insomuch that wicked men are hardly able to withstand the power, by which they speake, but that their consci∣ences are relieved with the common report, that such a man is
a Tub-preacher, and it matters not what he saith. I desire the Reader, who ever he be, to consider of what Dr. Wilkins hath concerning prayer, and then let him tell me whether much of it might not be said concerning interpreting.
Those things that we learne for practise, we learne by practise, saith the Philosopher; and that is one reason why many ignorant men do sometimes in this gift excell those that are much more eminent for Learning and Kno∣ledge; because though these do better understand the rules and theory, yet the other do practise more, and by that meanes attaine to a greater readi∣nesse and facility in this gift; and this likewise is the reason, why in these latter times, divers men have attained to a greater preheminence this way, then was usuall heretofore, because formerly this kind of study and indea∣vour was lesse in use. Men did generally confine themselves to particular formes, & did not make it their businesse to improve in this ability. Againe; And if it be a fault not to strive and labour after this gift, much more is it to jeer & despise it, by the name of ex tempore prayer, and praying by the spirit; which expressions, as they are frequently used by some men by way of reproach, are for the most part a signe of a prophane heart, and such as are altogether strangers from the power and comfort of this duty.
3. What if some of those private Christians cannot deliver their minds so readily and gracefully as might be wished? shall all of them be despised? and may not those weaklings, in time grow up to some perfection? are we sure that God who knoweth the mind of the spirit, may not owne their labour of love and their freewill offering? Pliny. Animadverto etiam Deos ipsos non tam accuratis adorantium precibus, quam innocentiâ & sanctitate laetari, gratiorem{que} existimari, qui delu∣bris eorum puram castám{que} mentem, quam qui meditatum carmen intulerit. The English of it I find in Mr. Baxter. This is the unhappy case of many men of learning, and good parts, they are so sensible of the evill of the exor∣bitancy of the times, that they overlooke and regard not the evill of their owne heartlesse and unfaithfull administration. If they heare a private man use some unfit expressions in prayer, it extreamly offendeth them, but if they totally omit it, they are not much offended at it: they forget that God will beare more with many slips of the tongue, and unhandsome words, then with the neglect of his worship, or a heartlesse performance of it, and that their well dressed forms if livelesse, are stinking carcasses, and uselesse pi∣ctures, when a broken heart with broken expressions, may go away with the blessing: and therefore they are commonly against private mens praying to∣gether, especially before many, and as the Papists would drive them from
the Scripture, for feare of abusing it, so would they drive them from such prayer, least they should hap to use some unhandsome words.
4. What if these men should not give the proper meaning of those texts they pretend to interpret? their discourse may be justifiable from other places of Gods word, and very edifying notwithstanding. I do not looke upon such a misinterpretation, as false doctrine, no more then I take that to be false Latine, when one pointing with his finger to the earth, cryed out, O Coelum!
Dr. White. Though the proper interpretation be some time mistaken, yet the truth is not alwaies thereby obscured: for heare what Austin saith, he errs not perniciously, neither doth he altogether say untruly, who some∣time expoundeth otherwise then the text meaneth, if so his exposition fur∣ther charity, the end of the commandement. He is indeed deceived, but yet so, as when a man loosing his way through a by-field, cometh whither the way leadeth: his meaning is, that in many cases wrong expositions hinder not the determinate and plaine judgment of the text.
5. Was there never any good done by these private men? did Christ never shew himselfe present with them? Erasmus thought the blessing of God would attend the indeavoures of sincere private Christians. Ego verò puto vel nautis esse fas &c. fortasse & Christus qui pollicitus erat sese adfuturum, ubicun{que} duo convenirent, de ipso tractantes, aspira∣bit nobis tam multis.
Must we slight the great things God wrought by Aedesius and Fru∣mentius among the Indians, that we may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, serve an Interest? or passe by unthankfully that which is reported by Ruffinus of the captive woman, that converted the Iberians?
Doe we not find in Theodoret, that a Priests Son was gained by a godly woman, and that the Son did afterward turne his Father from Idolatry, when Julian was dead?
Were not women appointed by a Councell to fit the more ignorant of their owne sex for Baptisme, and to teach them how they should live afterwards?
Did not the Bishop of Caesarea & Hierusalem justifie the preaching of Origen before his ordination by good authorities, when they urged severall examples of godly Brethren, who were exhorted by learned men, and holy Bishops to preach, adding withall that twas no unusu∣all custome in other parts? or shall we say that these godly Brethren did not good but rather hurt? Much might be said of this nature from the Waldenses, & Albigenses, of our own times. But I will passe to another
objection, desiring those whom it concerns, to deliberate, whether or no the miscarriages of private meetings might not be prevented, if that time were spent in overseeing them, which is spent in railing against them.
Ob. 3. Taken from the Scriptures, 2 Pet. 1.20. no Prophesie of the Scrip∣ture is of any private interpretation. 1 Cor. 12.30. do all interpret?
R. 1. To that in the 2 Pet. 1.20. it shall be answered by opening the text: in which 3 things may be considered.
1. What is meant by interpretation.
R. The word in the Originall comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies as it is used by the Septuagint, abscondita & occulta interpretari. To in∣terpret what was crypticall and darke, the understanding whereof a man attaineth not unto, no more then Ioseph could to the sense of the dreames, without speciall and extraordinary light from God. Hence the Prophets, by whom God gave the Scriptures, are said to be inter∣pretes divinae voluntatis, to be interpreters of Gods will, making those things manifest, which were occult before; and hence also these Pro∣phets are called by the Ancients 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i.e.) men acted, carried out of themselves, to say and do what God would have them; so that their interpretation of Gods will, was an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a revelation, an inspiration; Prophetarum oracula non esse bumana commenta, sed divina mandata. (i.e.) The Prophets writings of the old Testament, were not the figmenta, the inventions of their owne heads, but the commands of God.
2. What by private?
R. Private, 1. is not here opposed to the interpretation of the Church, which the Papists talke of. Nor 2. to the interpretation of men that are ordained and in office. But 3. by private interpretation is meant that which is humane and from man, in opposition to that which is from God. So that here is nothing at all directly spoken concerning the interpretation of the Scriptures, when men heare them or read them: and for ought I know, the interpretation of the most learned Dr. when tis erroneous; may be called a private interpretation; when the inter∣pretation of the meanest private Christian being sound and wholsome, must be call'd by a better name. In one word, by private interpretati∣on is meant humane interpretation: the Scripture is not from man, but from God. I might give many authorities of learned men for this exposition which I have made, cheifly out of Cameron; but I will satis∣fy my selfe with Beza, nec enim propriam interpretationem, opponunt
communi, scil. publicae, sed adventitium Spiritûs sancti donum, ei solertiae, vel illi ingenii vigori, qui sit à natura hominibus quantumvis inge∣niosis insitus. And Hensius; non enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sive proprio instin∣ctu, qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (h. e.) soleni sancti Spiritûs instinctu, ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 locuti sunt.
2. Tis answered to that in 1 Cor. 12.30. do all speake with tongues, do all interpret?
1. The Apostle speaks of extraordinary gifts.
2. Not confined to men in office, but given also to private Christi∣ans as God pleased.
3. That he spake not of the interpretation of Scripture, as our con∣troversie intends, but of tongues.
4. That many times one had the gift of tongues, that had not the gift of interpretation, and therefore cap. 14. v. 13. he was to pray that he might interpret.
5. That to some men God gave the gift of interpreting the things delivered by those that had the gift of tongues, and which did increase the miracle, as Cameron observes, they could interpret the tongues, they could not speake in. Now judge (Reader) whether these texts, thus, and rightly, understood, are more to the purpose, then if a man should have undertaken to have proved it unlawfull, for private men to in∣terpret by that text, Math. 1. v. 2. Abraham begat Isaak, and Isaak be∣gat Jacob; Ergo tis not lawfull &c.
Ob. 4. This meeting &c, is a gathering a Congregation or Church.
R. 1. I cannot conceive this objection to be made, by men of the In∣dependent judgment, because they allow private Christians the liber∣ty here contended for, and also insist upon a Church covenant,
2. Neither will I beleive that any sober men of the Episcopall or Presbyterial perswasion will owne it; because I never yet observed them to say, that a Church was not an Organicall body, consisting of diverse members, as eyes, eares, feet, &c. of some governing, and others governed. 1 Cor. 12.14, 15. Rom. 12.4-6. Act. 20.28. or that deare affection, or cohabitation and living together, or that meeting in one Assembly make a Church, and therefore I will passe it, till I have more. I have not heard that any thing hath been said by way of obje∣ction, but what I have here laid downe, although it being so easy a thinge to sit at home and find fault, tis likely more may be said: but let men take heed, they do not envy the grace of God to some, whose errors they pretend to feare, and become Patrons of ignorance,
whiles they would be thought to dispute against faction; in due time God may open our eyes to see, and bleedingly to lament the unhappi∣nesse of our generation: we have been so long debating whether pri∣vate Christians may read the word and interpret it, that we may tru∣ly say with Chrysostome, there are many do not know, whether there be any word of God, or no. Et tamen post tanta, sunt quidam, quine{que} sciunt an sint Scripturae.
Religion of Protest. preface to the Reader.
Dr. Jer. Taylor. lib. pro. Sec. 4. num. 5.
Is. Causab. ib.
The way to the true Church sect. 6. num. 11.
Preface to the N. Testament against the Rhem.
In Col 3.16.
Discourse concerning the gift of prayer. p. 26.
p. 12.
Curia praetexto quae nunc ni et alta senatu, Pellitos habuit rustica cor∣da patres. Lactant. Instit. l. 2. c. 7.
Panegyr. Trajan.
Preface to Confession of faith.
Ib. p. 20.
Relig. Con∣viv.
Socrates Eccles hist. l. 1. c. 15. Hist. Eccl. l. 1. c. 10.
Eccles. hist. l. 3. c. 14.
Caranza. Con Carth. 4. can. 12.
Euseb. Ee∣cles. hist. 6. c. 19.
Cameron myro. Evan. in loc.
Heinsi•…•… in v. 21.
Annot. ma. in loc.
Exercit. in N.T. in loc. 2 Pet. 1.21.
Cameron ib. in 1 Cor. 12.10.
Comment. in Heb. 5.