to himself and would obtrude upon the World such harsh and uncouth Tropes as none but himself and some Socinians ever dream'd of Thus while other Interpreters expound Christs being made of God unto us Wisdom Righteousness Sanctification and Redemption 1 Cor. 1.30 of his being the Author of all these not only in the revealing wherein Wisdom Righteousness c. do consist but in way of Causality by an easie Metonymie of the Effect for the Cause yet after a different manner in Analogy to the things themselves that are spoken of Mr. Sherlock tells us That by Christs being made Wisdom to us he can understand no more than the Wisdom of those Revelations Christ hath made of Gods Will to the World p. 103. I would willingly know how he would paraphrase the rest of the verse so as to make sense of it yet preserve a Consistency to his commentary upon the first paâ—â— without framing other Tropes than those do whose miscarriages in this particular he so much blames in their Interpreting of Scripture Likewise whereas other Commentators expound Joh. 14.6 where Christ sayth of himself I am the Way the Truth and the Life by admitting only a simple and familiar Metaphor in the Term Way Mr. Sherlock doth over and above fancy a Metonymie in the Pronoun I. For p. 31. he paraphraseth the Text thus I alone declare the True Way to Life and Happiness which he again repeats p. 229. I will not be so severe as to railly upon his manner of expressing himself in this Matter p. 135. where he say's that it is not the Person of Christ i. e. Christ himself but the Gospel of Christ which is the Way the Truth and the Life because I suppose his meaning to be that though Christ is so yet that it is not otherwise than by the Gospel though I could have wished that out of respect to Sense as well as Modesty he had otherwise declared himself than there he doth 4 I am the less surprised to find the Popular Discourses of some Non-Conformists arraigned as stuft with Metaphors and their Sermons and Didactical Writings not only branded upon that account as unintelligible and that their Notions would appear Jejunâ— and ridiculous stuff did they want the varnish of fine Metaphors and Glittering Allusions but their Persons loaded with Calumnies as if they trifled away the Duties of the Gospel by Childish Allegories and similitudes I say I am the less surprised at this in that I find the Scripture it self impeached in the same manner by others upon the like accounts For as upon the one hand the Scripture is blam'd as Dull flat and unaffecting by men of a wanton and prophane wit because of its not being adorned with Flowers of Rhetorick so upon the other hand there are some who find fault with it as dark and obscure because of the many Rhetorical Tropes and Figures with it is replenished which Nor is there any one Topick which the Papists to justify the with-holding the Laity from the reading of the Bible and to serve the design of erecting a living Infallible Judg manage with more confidence in opposition to the perspicuity of the Scripture than that there are many Tropes Figures and Rhetorical Schem's in the stile of it The Divine Ends in interweaving so many figurative expressions into the phraseology of the Bible shall be inquired into and declared afterwards and the Scripture acquitted from any just imputation of Darkness and Obscurity upon the account of the Rhetorical Ornaments with which it is embellished But as to the charge fastened upon some of late of obscuring Religion and darkning what is otherwise plain and easy meerly for indulging themselves now then in the use of a Metaphor and Similitude I shall briefly return these things 1 That it is for the most part in Popular Discourses where less accuracy and propriety in expression is required than in Polemical and Controversal Writings that this is to be met with Our great End being to instruct and perswade and the Modes of speaking and Writing being but an Organical Art in order thereunto all Methods of Discourse must be estimated by their Commensurateness to this End 2 Many of the expressions quarrelled with in Sermons and Practical Tracts are nothing else but the very Terms and Phrases which the Holy Ghost condescendeth to declare sacred things by Nor can any reproach be fastned on them in the Writings of men where they occurr without reflections on the Wisedom of God who useth them in the like cases and to the same purposes Fitter and more Emphatical Expressions to declare Divine things there are none than what the Holy Ghost hath preceded us in there being none that teacheth like God Nor is the Scripture only the Rule of what we are to believe and practice but also the Measure of our expressions about sacred things which we are to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the Words which Mans Wisedom teacheth but which the Holy Ghost teacheth God not only inspired the Minds of the Prophets and Apostles with a knowledge and apprehension of the things they were to reveal but he suggested the very words by which they were to express what their Minds had conceived Hence we are not only obliged to teach no other Doctrine but what the Scripture Authoriseth but we are advised to pay a particular regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wholsome Words even the Words of our Lord Jesus Christ. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle there perstringeth refers not only to the teaching of Doctrines unadapted to the promotion of Godliness but the declining Scripture Words Phrases in the unfolding Mysteries of Faith the sacred Oracles being not only our Standard in the former but also in the latter Hence likewise it is that we have in command to observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Form of sound Words i. e. to conform our selves in the explicating of Gospel Mysteries to the Terms and Expressions which the Apostle had manifested and declared them by And it is made a Character of a good Minister of Jesus Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourished up in the Words of Faith and of Good Doctrine The mysteries of Faith require a Rhetorick proper and peculiar to themselves And as it is only from the Scripture that we can be supplyed with Glorious Images and excellent Idea's of the things themselves which we treat of so it alone can best fuâ—nish us with all Ornaments of Speech and Eloquence as well to beautify as declare them 3. Rhetorical Tropes and Figures have been usually accounted for Lights Colours to illustrate things and not for shades and Clouds to darken and obscure them As of all Tropes Metaphors are the most usual in Prophane Authors so unless perhaps we except Metonymies they are more obvious in sacred Writers than any other And as they add a wonderful
For as Aristotle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is always at peace with Truth be they of what nature or kind soever Therefore where the imposing a proper sense upon any Scripture Words or Phrases will obtrude upon us any Dogme or practice repugnant to the Rational Faculty that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to principles of natural Light there we are to substitute a tropical one Forasmuch then as the interpreting those Texts of Scripture to a proper sense which attribute Eyes Hands Feet c. To God were to superstruct a Doctrine upon the Foundation of the Prophets and Apostles that is repugnant to the common notices which we have by the light of Reason of the nature of God therefore all such phrases must be acknowledged to be metaphorical The like judgment is to be made of all those Scriptures wherein the names and affections of brute Beasts are attributed to Men the things immediately and originally signified by those words and names lying in a direct contradiction to rational Natures Upon the same account must that phrase Mat. 8.28 Let the Dead bury the Dead be acknowledged to contain as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the entire proposition so a metaphor in the first Term Dead There are innumerable Instances more of this Nature namely where we are compelled to recurr to a Metaphorick sense upon the account of the inconsistency of a proper one with principles of Philosophy and Maximes of Reason Now as these are the lights and measures of discerning when a Scripture is to be interpreted in a proper sense and when not for whatever Rules besides are assigned to this purpose they may be reduced to one of these so I know none more regardful of them in the sensing and expounding of Scripture than those stiled Nonconformists are And should any of them be found to transgress in this matter it ought to be ascribed to the ignorance vanity of the particular persons that are herein criminal nor is the Party answer for it as being no ways concerned seeing the common Principles upon which they are led to dissent from the present establishment of the Church of England in its Ceremonies and Discipline have not the least influence upon them in this affair Were our adversaries impartial in their censures the excess and exorbitancy in this particular will be found to lye among themselves For if any be guilty of introducing a Mystick Theology out of Plato and Proclus and of Allegorising the Scripture according to a pretended Cabala they are the men Nor do any else that I know of make such Phantastical applications of Scripture to purposes distant from its own as those who stile themselves sons of the Church of England do But indeed 't is not truth nor zeal for God but malice and interest that sway 's some men in their discourses and Writings The Non-conformists are the persons against whom they are prejudiced and of whom they never think but with forestalled Judgments or Biassed Passions and therefore they only must be loaded both by wresting the most innocent passages in their Writings to a perverse sense and meaning and by transferring imputing to them the Fooleries of others with every thing else that may render them contemptible § 6. That there are many Figures in Scripture and that many things are spoken in Metaphorical Terms in condescension and accommodation to our Capacities that there are certain Measures by which we may distinguish between things Metaphorically and Properly spoken hath been already declared The next enquiry is by what means we may attain the true conceptions that are lock't up under Metaphors There are no Schem's of speech that are more liable to be mistaken and wrested to a perverse sense than Metaphors are The instances in which one thing may resemble another are so many and the power of Imagination so great that in nothing may a man sooner prevaricate than in expounding Metaphorical Terms and Phrases The consideration therefore as well of this as that the Non-Con-formists are particularly arraigned of abusing Scripture expressions not only without but incontradiction to their sense and of prating in Scripture Forms of speech without having any Notion of the things they signify hath prevailed with me to discourse this more particularly I take at present for granted that every Scripture-Proposition whether the Terms of it be Figurative or Proper hath a certain and determinate sense which it is designed and adapted to convey to us Every expression in the Bible as well Allegorical and Metaphorick as Proper is every way apt to instruct us in the case that 't is made use of Nor needs there any other proof of this but what is levyed from the Wisdome and Goodness of God his End in all the Forms that he speaks to us in being to teach and inform us I also suppose it beyond all suspect and debate at least among persons that are not wild and Phrantick that where the Terms are Metaphorical yet the Truths expressed by them are Real 'T is a high blasphemy against the Spirit of God to imagine the Scripture a meer dress of words employ'd about nothing As every Scripture-Phrase is intended to manifest somthing that is true and real so for the most part the noblest and most sublime Truths lye under Metaphorick expressions Metaphors are not used to impregnate our Minds with gawdy Phantasms but to adjust the Mysteries of Religion to the weakness of our Capacities I Shall not here repeat what I have elsewhere pâ—oved namely that every Text of Scripture hath a Literal sense For as that is the literal sense of a place where words are used properly which flows from their Natural and Immediate signification so the Literal sense where words are imploy'd Tropically is that which ariseth from their Figurative acceptations I also suppose it universally acknowledged at least in Words though too many depart from it in effect that we ought to conform our opinions and expositions to the sense of the Scripture and not wrest Scripture-Words to them We are not to frame to our selves Idea's of Religion and then to accommodate the Scripture to their defence and patronage This is to teach God what he should have said not to learn what he hath I shall only further Subjoin in way of Premise that in unfolding a Metaphor our Terms ought to be proper and not Metaphorical I readily grant that it is of great advantage towards the enlightning our minds in the sense of a Metaphorical Scripture to consult other Scripture passages where the same Terms are Metaphorically used especially where all things are parallel but still the meaning of the Metaphor is to be ultimately declared in Words that are Proper For Metaphors properly signifying one thing and being applyed to signify another only because of some resemblance we are therefore in our sensing of Metaphors to remove the Metaphorical Term and to substitute in its room that word which Properly signifies
one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have alledged by which I am not able to demonstrate the Divine Inspiration both of the Bible in general and of most of the particular Books in it so if there be any Books received into the Canon where any of these are wanting they are such as are Narratives of things done among Men and most of those are born Witness to in such other Books as have all the fore-going Characters and if there be any of them that are not Testified to yet we have all desirable Evidence that they were Written by Persons Divinely inspired and though all the preceeding Signatures do not occur in them yet some one or more by which they manifest themselves to be of God do and in none of them is there any thing inconsistent with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have produced Upon the other hand it is easie by the preceeding Marks to discharge from all Interest in Divine Inspiration a vast Number of Books that pretend to a Share in it By such I mean not only the Sibylline writings the Prophecy of Enoch the Epistle of Christ to Abgarus the Gospels of Nicodemus James and Andrew the Canons of the Apostles the Revelation of Paul his Epistles to Seneca and the Laodiceans the Missals of Mathew Mark Peter c. but all those Books which are Commonly stiled Apocryphal § 7. Besides the Characters impressed on the Scripture by which the Divine Inspiration of it is plainly evidenced There are many External Motives by which the same might be further demonstrated And here may be pleaded the quality of the pen-men their candor sincerity inability of being the immediate Authors of such a contrivance that they had no base nor secular Ends that they are impartial in laying open their failings and that they always father the whole upon God 2 The antiquity of Scripture Records at least some part of them to which all the rest are consonant and upon which they superstruct 3 The preservation of the Bible through so many Ages when so many of Wit Power and interest in the World had set themselves against it 4 It s spread success and entertainment in the World with the manner of its propagation without force of Arms or aft of Eloquence 5 The effects it hath wrought in great sudden lasting changes that it hath produced in men principled in their Judgments prepossess'd with Educations and prejudiced by Lust against it 6 The attestation of Miracles which are Gods Seal to authorise the person in whose behalf they are wrought and Doctrines to which they are annexed For a Miracle is an extraordinary work transcendent to the powers and capacities of natural Agents It is either the altering and stopping the Course of Nature or the producing some effect above its Laws and power A Miracle is an operation of God in Nature either without interposure of a Second Cause or above its abilâ—ty In a word it is the production of something out of nothing either as to matter or manner of production Now such Works are the immediate effects of Almighty Power It is the Peculiar Title of God to do Wonders and he only can do Wonderful Things Were there not some things impossible to Natural Agents there were no room for a real Miracle and were there not other things which we only think to be impossibles in Nature we were not capable of being deluded by an appearing one Effects exceeding the lines of ordinary operations may be produced by a combination of material Agents and Sathan may wonderfully ape a Miracle by the impressions he is able to make upon matter but every true Miracle is the product of a Power that is infinite As God alone can work Miracles so he never exerts His Power in the production of any but in order to humane instruction The Devil loves to be acting his Power to fill men with Amazement and to make them Wonder but God reserves his Power to seal some portant Truth to relieve men in some Urgent straight or to afright them from some destructive Practice Miraculous Works are one of the greatest attestations that God can give either to person or thing and are usually his Seal to some great Truth God is a spirit cannot be seen to give Testimony yea should he assume a shape and in that declare himself there would be still a great deal of lyableness to exception and therefore one of the most convincing Evidences that God can give to Person Doctrines or Cause is by the effecting of some such Work as is only possible for an Almighty Power to produce Hence those ancient Impostors that usurp'd the Title of Prophets either among the Jews Christians or Heathens pretended to Miracles and Signs knowing that without that counterfeit Seal their Doctrine would never have been received by the People and the better to Ape a Miracle the greatest part of pretenders to Enthusiasm were in all Ages Magicians True Miracles being the effects of Gods immediate Power the Notions which we have of his Wisdome and Goodness do not admit us to suppose that he should lend His Omnipotency to confirm a falshood For this were the way to induce men into error in a matter of the greatest Moment And therefore while I believe God to be True and Good I will never believe that He will lend his power to Impostors to cheat and abuse mankind Yea were it consistent with Divine Truth and Justice so to do yet it is repugnant to his Wisdome in that he should hereby not only weaken but wholly take off all the Evidence that Himself can give to Truth by miraculous Operations For if God can exert his Power in the confirmation of a Falsity in one Case what security can we have that He may not do so in another To say that God doth never work a Miracle for our Tryal in reference to a false Doctrine till he hath unquestionably confirmed his own Truth before and that the having an established Rule to examine after Doctrines by is enough to preserve us from being imposed upon by Error though it should come backt with the attestation of Miraculous Works I affirm that this plea is not sufficient and and that there are objections to the contrary which it doth not resolve For First As primitive Revelation is not capable of receiving confirmation from its consonancy to any Revelation formerly acknowledged it being it self the first so after Revelations that are either really or according to the best judgment that we can make New are as little tryable by their congruency to what went before And if we allow Miracles to be an Authentick attestation in such cases I see not how we can admit them to be fallacious in any Secondly The ancientest portion of Scripture are the Mosaick Writings now antecedently to the giving forth of these as the Standard of after Doctrines Idolatry Superstition and Error had greatly over-spread the world I would therefore ask if God
express and explicite Authority of God upon it For whosoever explicitely reveal's the thing defined reveals in effect all those things which we have enumerated concerning it While the Scripture for example assureth us that Christ is a man it doth at the same time assure us that he is a Rational Creature and by telling us that he is a man it doth in effect tell us that he is not an Angel And however some late Papists talk in this Matter not to speak of others that they may shift the Protestant Arguments which they cannot Answer Yet I am sure the most learned that ever espoused the Romane Cause are at an agreement with us in this point That is an Article of Faith says Bellarmine which God hath either revealed by the Prophets and Apostles or which may be evidently inferred from thence Smiglesius against Mascorovius proclaims it ridiculous to think otherwise That is not only a part of the Christian Doctrine which is expressly revealed by the Apostles but whatsoever can be evidently deduced thence though one of the propositions going to the deducement of it have its certainty only in Natural Light saith Canus And whereas they say that Conclusio sequitur debiliorem partem the Conclusion receives it specification and is denominated from the weakest proposition I reply 1 Were that Logical Maxime to be taken in the universal Latitude which they affix to it they are yet so far from gaining any thing thereby that their whole Cause in this Matter is supplanted For if both Propositions be evidently true their Dogm's must be evidently false seeing the Conclusions that lye in repugnancy to them are our Enemies being Judges deduced from true propositions God is as much the Author of the Rational Faculty in its Regular Exercise as of Scripture and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be persuaded by God and to be persuaded by Right Reason is one and the same thing 2. That proposition in a Philosophical sense is the weakest which is remotest from self evidence and therefore where there are two premisses whereof the one hath no other Evidence but what it borrows from the Authority of the Infallible Revealer the other in the mean time havâ—ng â—ts Evidence from a light residing in it self and from its Congruity to the Essential Rectitude of our Intellectual Faculties if the Conclusion follow the fortune of the weaker proposition it must be a Conclusion of Faith and not of Science For though the Certitude of Faith be not only equal but transcendent to the Certitude of Reason Sense and Experience 2 Pet. 1.16 17 18 19. Yet the Evidence of Reason and Sense is with respect to the Object assented to the habitude it stands in to us beyond the Evidence of Faith 2 Cor. 5. â— 1 1 Cor. 13.12 Nor do the School men only allow a proposition grounded on an Axiome of Reason to be more evident than a proposition founded only on Revelation but withal not a few of the Learned'st Romanists both School-men and others will have the former to be also more Certain at least quo ad nos than the latter See Bellarm lib. 3. de justifiâ— cap. 2. Durand in 3. d. 23. quest 7. Compt. Tom. poster disp 9. 3. The forementioned Logical Axiome referrs only to the Quantity and Quality of the premisses and not to any other affections incident to them If one of the Premisses be Negative the Conclusion in the virtue of the alledged Maxâ—me must be Negative also or if one of the propositions be a particular nothing beyond a particular can be concluded though the other be an Universal And howsoever in some cases it may hold further yet this and no more was the intendment of the first establishers of it Nor indeed is it admittable in the full Latitude which the Terms seem to bear seeing of two propositions whereof the one only is true there may follow sometimes a Conclusion that is true though the other proposition be in the mean time palpably false But ere I undertake the probation of the thing it self two or three things must be necessarily premised 1. That all Fundamental Articles are contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many letters and syllables in the Scripture Nor is there any thing necessary in order to our assent to them but that we understand the Terms of the Enunciations in which they are delivered 'T is true there are Terms and Phrases made use of to declare them unto the edification of Believers to secure the Minds of men from undue apprehensions of them that are not in the Scripture but this is no more than what is needful in the explaining of all Divine Truths yea all Moral Duties For example That there is One God and that the Father is this one God and that the Son is so also and the Holy Ghost likewise is declared in many express Testimonies in the Bible but in the Explication of this Doctrine and in the application of it to the Faith and Edification of Believers namely how God is One in respect of his Nature and Essence how being Father Son and Holy Ghost He subsists in these three distinct Persons what are their mutual respects to each other and what are the incommunicable Properties in the manner of their subsistence by which they are distinguished the One from the other there are such woâ—ds and phrases made use of as are not literally and syllabically contained in the Scripture but teach no other thing but what is there revealed 2. That these very Fundamental Articles may be also confirmed by consequences and logical deductions from express literal Testimonies nor do probations of this nature alter or enervate the quality of them The thing is in it self the same though the method of proof be varied For example the Doctrine of the Trinity is equally a Fundamental whether we prove it from express Texts or by consequences from literal Testimonies or by its connexion with the whole Systeme of the Gospel the Incarnation of the Son of God the Oeconomy of Redemption c. 3. That though all Fundamentals be in Terminis expressed in the Scripture that yet these very Truths do include others in them which cannot be proved but by Consequences For instance That God is a Spâ—rit is revealed in so many letters and syllables in the Bible but that therefore he hath not hands nor feet nor any corporeal members can only be concluded by way of Consequence In lâ—ke manner the Incarnation of the Son of God that the Word was made Flesh is expresly taught in the Scripture but yet there are many things predicable of the Word Incarnate which cannot be otherwise demonstrated but by Consequences and by borrowing some proposition or other from principles of Natural light Now these things being premised the lawfulness of arguing from express Scripture-Truths by deduction of Conclusions which though they be not mentioned in the Bible in letters and syllables are
yet there in effect and were accordingly intended may briefly be thus justified 1. In that to preclude this is to render the Word of God of no significancy to any particular person seeing 'tis by this method alone that general precepts promâ—ses and Comminations are applicable to single Individuals Nor can any one Universal direction be otherwise brought down to a particular case 2. God in instructing us how we are to demean our selves towards his Word doth it in Terms and Phrases which are peculiar to such as Discourse ratiocinate and deduce Conclusions from acknowledged Principles See Rom. 3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore we conclude Rom. 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise reckon ye also your selves 1 Cor. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparing Spiritual things with Spiritual Act. 17.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they searched the Scriptures namely whether the things which the Apostles deduced from the Testimonies of Moses and the Prophets had foundation in them yea or not 1 Thes. 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove all things Hence we are enjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word of Truth 2 Tim. 2.15 and to Prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the analogy of Faith Rom. 12.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince by argument and demonstration gainsayers And 't is said of Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reasoned wth the Jews out of the Scriptures Acts 17.2 And of Apollos that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he mightily in the way of ratiocination convinced the Jews demonstrating by the Scriptures that Jesus was Christ Acts 18.28 Nor was it possible by any text of the Old-Testament for the Apostles to prove Jesus of Nazareth to be the Messiah but by argumentation trains of deductions There was no other way or Method by which this could be don but by shewing from Moses and the Prophets that to whomsoever such properties Characters c. agrâ—ed such a one behoved to be the Messiah and then evincing from History and Experience that all these Characterisms centred in and agreed to Jesus of Nazareth And in this way the Apostles proceeded in their dealing with the Jews by producing places out of their own Scriptures where the Properties Signatures Characteristical notes of the Person Natures Offices and Work of the Messiah were foretold and described and by which the Faith of the Church was guided to him and on which the World was bound to receive him and then in shewing that all these agreed to were verified of and met in our Lord Jesus as their Center they concluded that he was infallibly the person concerning whom the Promises were made unto the Fathers And this leads me to the 2d argument in proof of that we have undertaken to justifie namely the Method which the Inspired Writers observed in the conviction of Jews and Heathens There can be no fallacy where we act conformably to such a pattern nor can that be disclaimed as Sophistical in others which we find practiced by the Sacred Penmen without impeaching both the Wisedome and Truth of God by whom they were inspired To allow it to have been lawful for them to argue by Consequences and yet in the mean time to deny it to others is to be perverse partial and humoursome and to lodg it as an accusation on Them that they mistook in the course they steered is not only to justifie the Jews in their unbelief and the Heathen in their Idolatry but to blaspheme the Holy Spirit by whom they were acted and conducted in what they did Now that this was the Method which the Apostles observed in their demonstrating many of the chief Articles of the Christian Faith may be made good by many instances scattered up and down the New-Testament See Act 9.22 Act 18.28 Act 15.8 9. Act 17.16.17 Act 2.16 17 18. Act 3.22 23. Rom. 1.20 Rom. 3.9 to 21. Gal. 3.10 1 Cor. 15.4 5 6 7. Joh. 1.33 34. In all these places not to name more nor to urge the suffrage of the Author of the Epistle to the Hebrews in whom this way of procedure manifests it self in every Chapter and paragraph We must acknowledg that they not only argued by consequences but that if their Arguments were digested into syllogisms there will be only one proposition found that is of Revelation the other being assumed either from Reason or Sense Besides the attestation of Apostolical practice in this matter we have also the example of our blessed Saviour to convince us not only of the lawfulness but to assure us of the obligation that lyes upon us of accounting all that for the Word of God which can by any train of Natural deduction be concluded from it If men were not resolved to be obstinate this alone were enough to issue the debate and to advance what we are pleading for beyond all jurisdiction of being gainsaid It is by way of argumentation and by consequences that he proves the Divinity of his Person Mat. 22.44 45. The Quality and Authority of his Office John 5.39 45 46. John 10.25 37 38. Luke 7.20 21 22. The necessity of the Death and sufferings of the Messiah Luke 24 26.27 The Resurrection of the Dead in General Mat. 22.31 32. All his Reasonings in the forecited places should they be reduced into a Logical Form will be found to bear upon one only Scripture premiss the other being constantly either a proposition drawn from natural Light or from the evidence of Sense And to affirm that the Ratiocinations of Christ and the Apostles though they joyned one premise from Reason or experience to another from Scripture were nevertheless conclusive because the Proposition from Reason by their very using of it became upon the account of the infallible authority they were clothed with a part of Divine Revelation I say to affirm this is ridiculous and impertinent For had they intended to have immediately concerned their authority in what they said Argumentation from an acknowledged Scripture Truth had been both needless and superfluous Where the whole evidence depends upon the Authority of the immediate Speaker a naked assertion is not only sufficient but most becoming Let the Authority of a person be what it will yet so far as in transacting with others he recurrs to arguments either from Reason or the Testimony of an other so far in that instance he plainly declines his Authority Nor did all these with whom Christ and the Apostles dealt in way of Argumentation acknowledg any such authority by vertue of which whatsoever they said in such a case became immediately a part of Divine Revelation to have belonged to them When the Scribes and Pharisees confessed Christ in the way and Method of proving the Resurrection to have said well Marc. 12.28 Luke 20.39 They did not thereby intend the acknowledgment of Christ as a prophet sent from God or that any authority upon that account resided in him For that they disclaimed but it was the Authority of God Exod.
In like manner Math. 5.3 is not only produced by the Papists in proof of the voluntary Poverty of some of their Monasticks but was scoffingly applyed by Julian to justify his robbing and pillaging the Christians meerly through wresting that to a proper sense which Christ intended in a Metaphorick as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Text doth plainly declare Through the like perverting of the 1 Cor. 3 12 13. to a literal and proper sense do the Romanists endeavour to justify a future Purgatory whereas the words are plainly Metaphorical denoting either Afflictions as Hierom thinks or the Word of God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may use Basils phrase as Calvin and others judge What Origen practiced on himself through imposing a literal sense on Math. 19.12 may be seen in Eusebius whereas the words do manifestly contain a Metaphor with an Hyperbole It were easy to produce many other Texts of Scripture which even men of great Name and justly reverenced some of them for Antiquity others for their Learning have through their too much relyance on the Immediate Proper sense of the words perverted to a far other meaning than ever the Holy Ghost intended in them 2. No less care is required that we do not fancy a Metaphor where the words will bear a proper and Immediate signification Non aliter a propria significacatione recedi oportet quam si manifestissimum sit aliud testatorem sensisse We are not to forsake the Genuine and Natural signification of Words unless there be the highest evidence that the Author did otherwise intend them saith the Civil Law And as Austin says semper verborum proprietas servanda est nisi quaedam ingens ratio tropum suadeat The proper signification of words is always to be retained unless necessity enforce us to expound them otherwise Every Scripture expression Word and Phrase is to be taken properly and according to its Original and immediate meaning if nothing of absurdity nothing repugnant to Faith or disagreeable to the Common Notices of mankind arise or ensue upon such an acceptation There is no bounding of a roving fancy which love 's to sport it self with the Idea's and Phantasms it self hath raised without confining our selves within the foresaid limits There are three rules by which we are to govern our selves in determining concerning the Words of Scripture whether they are to be taken Tropically or only properly 1. The 1st respects the subject-Matter and scope of the Speaker For as Tertullian says Ex materia dirigendus est sermo The Import of Words is to be judged of by their habitude to the Matter treated of When the affixing a literal sense to any Text of Scripture will either lodg the imputation of impertinency upon the Author or argue him deficient in not pursuing or reaching his scope and design it becomes us then to have recourse to a Tropical The same words are not alwayes capable of the same sense but answerably to the subject Matter they are used about they do not only sometimes admit a larger and sometimes require a stricter acceptation but in one place are to be taken properly and in another not The Import of a word in one place is not enough to define its Import in another unless all things can be supposed parallel How wretchedly and irrationally do the Socinians impose a Metaphorick sense upon the Scripture-expressions of Christs dying for us Redeeming us Reconciling us by his Blood bearing our Iniquities being made sin and a Curse for us because some of these phrases upon other occasions and where the Subject matter leads to it are used Metaphorically If there occurr any Media alledged by the Divine writers which considered abstractedly and in themselves seem not very cogent or Pungent nor throughly proportioned to the Scope and End they are brought for we are to remember that in such reasonings they argued a concessis from principles confessed acknowledged by those they had to do with Nor are any proofs held more convincing in relation to persons discoursed with than what are drawn from their own principles and opinions And in such cases though the Concessions should be lubricous and unsolid yet the Ratiocinations from them are not so T is enough in Argumentis ad hominem as Logicians call them that the Principles and concessions of Adversaries be duely applied but the Truth or Falsity of them the discourser is not concerned in 2. A second Rule by which we may determine whether a Text of Scripture ought to be interpreted in a proper sense or only in a Metaphorick is by observing the Congruity or Incongruity which through imposing a proper sense upon it it would have with other Scriptures He that Prophesieth i. e. interpreteth Scripture must do it saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the proportion of Faith Rom. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Analogy according to Phavorinus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proportion of one thing to another There is an excellent Harmony in the system of the Bible and therefore one place is so to be interpreted as to maintain a consistency with other places I know that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is apprehended by some to refer to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. Namely that they who were enriched with the Extraordinary Gift of Interpretation should use their gift according to that measure and proportion which They had of it Which Exposition as I will not take upon me to gain say much less to censure so I know nothing to the contrary why that which I have suggested may not be admitted If the proper and immediate signification of words cannot without supplanting Doctrines elsewhere plainly revealed be retained A Metaphor or some other Trope must be acknowledged to lye in them For the several Amanuenses of the Scripture had their pens guided by one omniscient Hand they being the several secretaries of one infallible Enditer and by consequence the Scripture must in all things be consistent with it self nor must any sense be imposed on one part of it that riseth up in contradiction to the meaning of another 3 A Third means of discerning whether a portion of Scripture is to be construed in a proper sense or only in a metaphorick is by observing the consistence or inconsistence of a proper sense with principles of natural Light and first maximes of Reason Though the Scripture was not principally written to instruct us in Philosophy nor to teach us the essences and properties of natural things yet there is not any thing in it that contradicts any true principles of Philosophy or that is repugnant to what we truly know of the nature and affections of things by the light of Reason God being the Author of both Lights there needs not the accommodation of what we know by the one to what we understand by the other Verity requires no wresting nor glossing to harmonise with Verity
Author of the substitution thought fit to appoint This I have the longer insisted upon because our Author either doth not or will not understand those whom he writes against For by what he says against Dr. Jacomb upon this Theme I am apt to think that he conceives himself too Witty to understand what he reads or that he consults the Non-conformists Book only that he may turn them into Burlesque ridicule He First Fathers such a Notion of Christs being our Surety upon Him as neither he nor any man that was in his Witts ever held and then sets himself to exercise his Faculty in opposing it To affirm of us that we make Christ our Sponsor to discharge the Offices of Piety and Virtue Justice and Temperance in our stead as Mr. Sherlock doth is to impute his own mistakes to us that he may the better upbraid us Although we plead the Meritorious Righteousness of Christ against the accusation of the Law yet we contend for a personal Righteousness of our own to answer the demands of the Gospel Our fulfilling the Terms of the New Covenant is the condition entitling us to the Righteousness of Christ by which alone we escape the curse of the Old Though Christ hath merited all that Grace in the strength and virtue of which we repent believe and obey yet it is we our selves that do so and not Christ. And therefore I have nothing further to say to our Author in this Matter but must suffer him to fight with his own shadow Let him but once justifie his charge of our making the Personal Righteousness of Christ our Personal Righteousness or that we maintain Christ to have fulfilled all Righteousness in our stead and I do here assure him that I am not only ready to allow his severest reproofs but to commend and second them But till then I leave him to encounter the Wind-mills of his own Imagination and to hew the posts which his Fancy hath erected in the room of Phanatick Adversaries The Notion of Mediator and the serviceableness thereof to conduct us to the belief of a Legal Union with Christ is that which we must address next to the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Mediator is a Term in a manner peculiar to the sacred Writers 'T is true he whom Thucydides styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scholiast calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies one that interposeth between two parties at variance to accommodate and compose their difference The Socinians those declared Enemies of the satisfaction of Christ though they retain the Term as applyed to Him yet they do so enervate the meaning of it as in effect to overthrow what in words they seem to acknowledg For by stating the whole of Mediatorship in his being God's Legate and the Interpreter of the Divine Will to Man they not only supplant his Mediatorial Office through disclayming the principal Reasons and Ends of it but mistake the true and primitive import of the word There may be an internuncius between parties who stand in alliance of friendship but Mediator includes in its idea a supposition of difference among those between whom he interposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Mediator is not of one saith the Apostle Gal. 3.20 That is as Grotius expounds it There is no need of a Mediator between those that are at agreement Mediation not only implies two distinct parties between whom there is to be an interposure but also that there is a variance to be accommodated Suidas gives us the true import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Peace-maker I do not deny but that Christ's discharge of his Prophetical Office is a part of the exercise of his Mediatorship But as the whole of his Mediatorial undertaking doth not consist in his being Gods Ambassador to declare His Will and the purposes of his Grace concerning us so a variance between God and us lies at the bottom and gave occasion to his comeing forth as a Legate from the Lord to us The whole Tenor of the New Covenant whereof Christ is the Messenger and Apostle importeth a difference between God and us through the violation of a former As the prescription of Repentance to us together with the whole of that Religious Worship which God requires of us argues him reconcileable so it speaks him antecedently offended It is an affront to Reason as well as Scripture to imagine a Mediator without respect to a fore-going difference Some have conceived though as well against as without the countenance either of Reason or Scripture that the Son of God should have been Incarnate though man had persevered in his Integrity but none save the Socinians ever dream'd that any one could come in the quality of a Mediator where there was not a previous difference between those in whose behalf he so appeared That he should be styled a Mediator meerly with regard to his declaring God's Grace and Favour to man together with the duty which God required of us is repugnant to every Text in the Bible where the Term occurrs and that it contradicts the common sense of Mankind in their application and usage of the Word Socinus himself is forced to acknowledge Now as an interposure between two differing parties to compromise a difference is included in the Idea of a Mediator so there are several things intrinsecally belonging to the Mediatory Office and Work of Christ which do not appertain to Mediation simply considered For whereas other Mediations are chiefly managed by way of entreaty and intercession the Office and Work of Christs Mediation consists not only fundamentally but principally in his oblation of himself as a Propitiatory Sacrifice I do not preclude the Intercession of Christ from bearing share in his Mediatory Work I only say that as the whole of his interposure is not to be confined to it so it had in every part and degree of it a respect to and did bear upon his giving himself for a Ransom Not only his Intercession now in Heaven which excludes the gestures of a formal supplicant these being both inconsistent with the state of Glory to which he is exalted and the accomplishment which he hath made of all that was required of Him as the ground and Motive of the Communication of Mercy to us and lyes meerly in the representation of his Meritorious passion and Sacrifice which whither it be at any time accompanied with an articulate voice I do not determine but his intercession here on Earth which as well because the Oblation and Sacrifice that he was afterwards to represent was not then dispatched as in Analogy to the state of Humiliation he was then in behoved to be vocal and in way of formal supplication I say not only the one but the other also respects his Mediatorious passion as their Foundation and as