6. And chiefly in explicating any place, regard must be had to the Analogy of faith: Because the Scriptures do not contradict one another, especially in the Articles of faith, and the chief points necessary to be believed.
2 Pet. 1. 20.
Rom. 8. 7.
Isai. 29. 14.
1 Cor. 1. 19, 20.
7. There ought a due comparison be made with the judgments and sentiments of other Interpreters, according as the Apostle saith: That no Prophecie of Scripture is of any private interpretation: Which ought to be rendered as learned Beza and Dr. Hammond give it: “No Prophecie of Scripture is propriæ incitationis, of a Mans own or proper incitation, motion, or loosing forth;” for so the Greek is, ἰδίας ἐπιλύσεως οὐ γίνεται. Of which Beza gives this learned note. “The Prophets truly are to be read, but so that the gift of interpretation be begged of God, that the same God may be the Author and Interpreter of the Prophetical writings.” For though a Man have by nature never so great endowments, of understanding, judgment and reason, or have never so large and ample acquirements, or presume never so highly to be assisted with the Spirit; yet his own single judgment ought not to be relyed upon in the exposition of the Scriptures; but he ought to call in to his aid, and to consider the sentiment and opinion of others. For it is obvious into what dangerous errors the Arrians, Pelagians and Antitrinitarians of old, and the Socinians and Arminians of later years have faln, by making their innate notions and the strength of natural reason to be the chief and principal rules for interpreting of the Scriptures by. And there is hardly any one thing that the Scriptures are more against, or do more condemn, than the too much extolling and idolizing of Humane and Carnal reason. Because the carnal mind τὸ φρόνημα τῆς σαρκὸς, is enmity against God, and is not subject to the law of God, neither indeed can be; of which Beza saith: Probatio cur intelligentia carnis sit mors, quia, inquit, Dei est hostis. And again, the Text saith: For it is written, I will destroy the wisdom of the wise, τὴν σοφίαν τών σοφῶν, and will bring to nothing the understanding of the prudent; τὴν σύνεσιν των συνετων. And again, Hath not God made foolish the wisdom of this world? σοφίαν τοῦ κόσμου τούτου. And the words of the Hebrew in that place of Isaiah do signifie all that height of wisdom or understanding, that Men either have by Nature, or acquire by Art and Industry. Neither is it safe for a Man to rely upon his own single acquired parts, be they never so vast or great; because in the most ages, the most pestilent Errors and damnable Heresies have been vented and maintained by Men that were of the greatest acquired endowments. And that it is often as vain to presume upon having the guidance of the Spirit, as are the other two, is manifest in the late times of Rebellion and Confusion; where every Man pretending the Spirit, made such wild and extravagant expositions of the Scriptures, as few ages have known before; and is still kept up by the giddy troop of Fanatical Quakers, and the like.
There is another rule which the learned do use, in expounding of the Scriptures, which is often either too far extended, or not rightly limited and applied, which is this; That Men in interpreting of the Scriptures should keep close to the literal sense, if it include not an absolute absurdity. Whereby Allegorical, Metaphorical, Mystical and Parabolical Expositions are not only cried down, but by some even abhorred and detested, which thing ought not absolutely and simply to be approved of; and therefore we shall make it plain in some few particulars.
John 9. 6, 7.
1. In Historical relations of matters of fact, we ought to keep close to the literal meaning, and not to deviate a jot from it, otherwise we should overthrow the best part of the Christian Faith, and destroy the chief foundation of Scripture truths. But notwithstanding this, though we ought to hold to the literal sense in respect of the matter of fact, yet we are not always to be bound to the bare letter in the mood, means or manner of the performance. As may be plain in these examples. 1. It is apparent that our Saviour Christ cured the Man that was born blind, and the means and manner is described: He spat on the ground and made clay of the spittle, and he anointed the eyes of the blind man with the clay. And said unto him, Go wash in the pool of Siloam (which is by interpretation, Sent.) He went his way therefore and washed, and came seeing. Now as to the matter of fact, that the Man born blind was cured and had his sight restored, is a truth according to the sense of the letter; and that the manner, which was by spittle and earth made into Clay, and his eyes covered or anointed with it, and washing in the pool of Siloam, was also literally true, is manifest. But it were absurd so far to stick to the letter, as to believe that clay, and spittle, and washing in the poole Siloam, were true and real natural means to produce that effect; no, that were absurd, and therein the literal sense is not to be followed.
1 Kings 22. 19, 20, 21, 22, 23.