2 Peter 1:20–21

THe Apostle had formerly commended reading of the Prophets ab utilitate, by the benefite of them: how in reading them he gives warning a difficultate, from the difficultie of understanding them. There are things in them hard to be understood: the historie is not without the mysterie: and there often lies a deepe and hidden sense, under a familiar and easy sentence. Let not men rush into their exposition, like hasty souldiers into a thicket, without seeking direction from the Captaine. When we come to read them, we must throw away the sense of flesh and bloud, and subject our selves Magisterio Spiritus. Some copies have read ἐπηλύσεος, which signifies, Quidam Impetus: then the sense were thus; No Scripture is of any private motion. But the most and best read, ἐπιλύσεος, Interpretation. Now let him that gave the proposition, give also the exposition: the Spirit which inspired the Prophets, can onely declare the prophecies. We grant this to men, giving every one leave to bee his owne Interpreter, and to expound his owne meaning. Deny not this to the Holy Ghost: that which Gods Spirit hath indited, must be by the same spirit interpreted.

This impossibility of true and sound interpretation without Gods Spirit, occurres not to some Scriptures, but to all. Ὅτι πᾶσα προφητεία οὐ γίνεται: to the letter, All Prophecie is not of any private interpretation. An Hebraisme, for, No prophecie is of any, &c. Such a phrase there is, Ro. 3.20. οὐ δικαιωθήσεται πᾶσα σάρξ, &c. All flesh shall not be justified: for, No flesh shall be justified. As the Prophets durst not Proferre dictamina sua, broach their owne inventions, so wee must not Ingerere acumina nostra, crowd in our owne constructions. But beseech him that decreed them to tell us the meaning of them. Sampsons riddle could not be dissolved, but by Sampsons owne mouth. The Iewes came to the Prophet: Wilt thou not tell us what these things meane? This was the Angels proclamation. Revel. 5.2. Who is worthy to open the booke, and to lose the seales thereof? Who? Verse 3. No man in heaven, nor in earth, nor under the earth, was able to open the booke, neither to looke thereon. None in heaven, not the Angels none in arth, not living men: none under the earth; this could not be meant of divells or damned spirits; for they of all have no worthinesse to open this booke. Therefore most probably, it is meant of the Saints, who as touching their bodies sleepe in the graves; whom he speakes of in respect of that part which comes neerest to our sense. Iacob saies, Gen. 37. Verse 35. I will goe downe into the grave unto my Sonne. I, yet was it but his body that could goe downe thither. So that the place is too cold to kindle the fire of Purgatory. Who then? Vers. 5, The root of David hath prevailed to open the booke: none but the Lambe can doe it. All doth modulum nostrum superare, we can say nothing but what the Lord doth tell us. By his helpe and instinction onely, we preach and expound the Prophets. He did write by all the Prophets and Apostles. By him did the Fathers interpret them to us, by him wee doe interpret them to you; onely the HOLY GHOST himselfe interpret them to us all.

For methods sake, I desire to lead your attention thorow these three principall passages. The Suggestion, Conscription, and Exposition of holy Scriptures. There be certaine adjacent Circumstances which shall finde their due places.

The Inspiration from God, it was not a vision of their owne heads; but they spake as they were moved by the Holy Ghost. The Conscription; which albeit it were not by the will of man, yet was it done by the hand of man. They were Men, Holy men, holy men of God. The Exposition, which is by no private spirit, but by the Holy Spirits illumination of mans minde, and directing the Church. For as the Invention of them came not by the will of man, so neither doth the exposition of them come by the wit of man.

The Prophecie came not by the will of man, but men spake as they were moved by the Holy Ghost.] This is the first point; their Indictation, Inspiration, Suggestion. Saint Augustine from this place, condemnes their damnable heresie, that esteemed the Holy Ghost lesse and inferiour to the Father and Sonne: Aut quod sceleratius est, ministrum potius quàm Deum; But, saith he, shall we call him a creature, qui carnem Domini creavit, who created the humanity of CHRIST? Qui Filium Dei misit; Who sent the Sonne of God? Luke 4.18. The Spirit of the Lord hath sent mee to heale, &c. Qui plane Deus, Who is plainely called God? Act. 5.4. Thou hast lyed to the Holy Ghost: What is he? the Apostle directly explaines it, Thou hast lyed unto God, 1 Cor. 3.16. You are the Temple of God, and the Holy Spirit (who is that God) dwelleth in you. Here that Spirit speaketh in the Prophets: Matth. 10.20. he speaketh in the Apostles. It is not yee that speake, but the Spirit of your Father which speaketh in you. Who is he that doth all this? 2 Tim. 3.16. All Scripture is given by inspiration of God: it is God himselfe. Will you consider with me some reasons, arguments, and demonstrative proofes; whereby our faith may be confirmed, that all Scripture commeth by the inspiration of God.

1 Consider the infallible completion of things long before prophesied, in their due seasons, 1 King. 13.2. Behold, a childe shall be borne unto the house of David, Iosiah by name, &c. A man was named five hundred yeeres before he was borne. A right famous man may in that space be easily forgotten upon earth: but to tell now who shall live, or what such an one shall doe, a thousand yeares hence: this can be done by none, but onely by him who uno intuitu, with one looke beholds all things: with whom nothing is past or to come, but all present.

2 Consider that their being hath continued from Moses unto this day. This is miraculous, that in so great hurly-burlies and alterations, they should not be lost! We must yeeld, that the Devill would faine have extinguished their light for ever; and his instruments were not backward to attempt it: the same Almighty hand that made it, preserved it, and will not let it perish.

3 That the scope of it should be to build up no worldly thing, but onely the kingdome of heaven, and to direct us to Iesus Christ, Gal. 3.22. The Scripture hath concluded all under sinne, to make way for the promise of faith by Christ. It condemnes sinne in all, and all for sinne; that only such might be saved as trust in him that died for their sinnes.

4 That it should passe with credite thorow the whole world, and finde approbation of all languages, nations, and places. And where it meets with oppositions, should make way thorow them, as thunder thorow the clouds.

5 That the Hebrew tongue, wherein the Old Testament was written, doth so excell all tongues, in Antiquitie, Sanctitie, Majestie. Gravitas in sensu, modestas in dictis, Ambros. He knew her, or went in to her, or slept with her. Such is the gracious modesty of the sacred Scriptures.

6 The majesty of the style, which yet is not only powerfull in words, but effectuall in working: renting the heart, Piercing even to the dividing asunder of the soule and spirit, of the joynts and marrow, Heb. 4.12. When I reade them, me thinkes they are not verba, words; sed tonitrua, but thunders, Hieron. Other Authors, sweet like Mer-maids, had inchanted my Intellect; Blandiebatur virgilius, &c. But Dulcius mihi nunc immurmurat Filius Iesse; Now the Sonne of Iesse is more pleasant than all, Bern. We have heard the writings of Poets ancient and new so commended, as if Wisdome it selfe had lived and died with them. And it may be, this is the sinne of our Samaria, to commit idolatry with such bookes. The Turkish History, Herodotus lyes, Poeticall fictions, scurrilous pamphlets, have thrust the Bible out of our windowes. As Angelus Politianus preferred Pindarus his Odes, before Davids Psalmes. But Hierome otherwise to Paulinus; They may talke of Simonides, Pindarus, Flaccus, and the rest: Horum instar omnium David Psalmist a nobis; One David, that sweet singer of Israel, is to us more worth than all those. 1 Cor. 2.2. I determined not to know any thing among you, save Iesus Christ, and him crucified. Mee thinkes there is no Text but Crux, Christs Crosse: no Theme but the hole in his side: no Inke but our Saviours Bloud, no Conference but his Merits, no Object but his Obedience, no Oratory but love the Lord Iesus, no Musike but blesse our God for evermore. We should chuse musike, as he chose his friend: not him that would be plausible to his humour for a day, but him that should be profitable to his minde during life: so not that musike which to flesh is sweetest, but that which lasteth longest. This is the song of Hallelujah, Praising the LORD: this musike shall continue for ever.

7 From the very basenesse of falshood, we learne to admire the lustre of truth. Consider Satans ambition, though he be the father of lyes, to imitate the Scripturall truth. He had his Sorcerers in Aegypt, to follow Moses in his wonders; albeit non passibus aequis, they came farre short of him. To disgrace and weaken the credit of the Scriptures, he had his Poets and Fabulists, whose Mythologies were obtruded for true reports. But there are three maine differences betweene them: First, there drosse was mingled with the gold, water with the wine: happily it was truth, but wronged in the reporting, as a good tale is marred in the telling. That the great Armie of Senacherib was destroyed, both Esay and Herodotus agree. But Esay sayes, it was by the Angell of God; Herodotus sayes, it was by an infinite number of Mise, which in the night-time did eat up the leathers of their armours, targets, and bridles, and hereupon they fled. Secondly, that is said to be derived from the Gentiles to the Iewes, which indeed came from the Iewes to the Gentiles. Plutarch sayes that some of the Iewes Feasts, yea, their Sabbath-day, and the word Sabbos, was derived from the Feasts of Bacchus. But indeed the solemnities of Bachus came from them, being nothing so ancient as Moses. Thirdly, there have beene like reports, but under borrowed names, as Augustine observes. In allusion to the true Historie of Ionah, his swallowing and egestion by the Whale; Herodotus writes of one Arion; who for his money being throwen over shipboord, a Dolphin tooke him on his backe, and being delighted with his musike, carried him to Tanarus, from whence hee went to Penander at Corinth, informing him of his received injury, and strange deliverance. But we may justly suspect, that the Greeke tale of the one, meant the Hebrew truth of the other. Satan knowing that it was prophesied of CHRIST, Esay 42.7. that hee should open the blinde eyes, unstop the eares of the deafe, make the lame leape like Harts, and the tongues of the dumbe to sing, Esay 35.6. He fained an Aesculapius, and gave on as strange wonders of him: and for better facilitating his purpose, hee called him the Sonne of God. Now to wound the Devill with his owne weapon, even this argument proves the Divine and indubitate verity of the Scripture. For counterfeits doe ever presuppose that there is ever some such thing, as they attempt to resemble. Perkin Warbecke in England, that pretended himselfe to be Edward the fifth; did manifestly declare that there had beene one of that name. Coyners of false metall, imply by their art, that there is some of that stampe good and currant. Alchimists that labour to make gold by projection, intend that there is naturall gold. Painters, though they have the libertie, Quidlibet audendi; yet account their art to be a resemblance of that which is, or hath beene. So the affected imitation of holy stories is a cleare remonstrance, that the subject which they take for patterne, is of justifiable truth, and without exception.

8 Lastly, this is an argument of the finger of God, and supernaturall power in holy Writ; that the Penners of it renounced all affection, and delivered the true message even against their owne reputations. So did this Holy Spirit over-rule their pens, that they depresse and disgrace themselves, and remaine exposed as wonderments to all succeeding ages; that all glory may be the LORDS. If they did amisse, their errours are recorded either by themselves or their friends. The faults of Noah and Lot, are not concealed by him, that honoured the memory of Noah and Lot. Luke loved Paul and Barnabas, yet writing their Acts, he speakes of an unbecomming strife betweene them; which grew so sharpe and hot, that they parted, Act. 15.39. Moses in his five Bookes, as he spared not his brother, nor his sister, nor his wife; neither Aaron, Miriam, nor Zippora; when they came in his way: so he least of all spared himselfe. That God had almost slaine him for neglect of Circumcision; that when the people murmured, he was one: that he was onely permitted to see, not to enter into Canaan: all this he writes of himselfe. Ieremie records his owne impatience, Ier. 15. David is owne bloud-guiltinesse: Ionah his owne uncharitablenesse, frowardnesse, and repining at Gods mercie. He was the writer, that was the offender; yet he reports the fault as if it had beene of a stranger. Hee sets aside affection to his owne credite, runnes not into a bush with Adam: but writes his fault on his brow, points the finger at the transgressour under his owne proper and individuall name. Hee tells such a tale of himselfe, that if all his enemies had studied to lash him, they could not have matched it. Men are naturally ambitious, desirous either to blaze their owne vertues, or to blanch their owne errours. Looke upon humane pens, how they are dipped in the oyle of ostentation! They professe to chronicle the truth; but this friend, or that faction shall have a partiall favour. They will not detect the evill that is, but insert the good that is not. But that one should in sobrietie write a Treatise, to declare his owne faults; this is not found in any Heathen. Tully will not have it buried, that Rome was beholding to him in the cause of Catiline. Plutarch, Aristotle, Plato, Socrates, may write much in their owne praise: I never read in them one line of their wickednesse. Dion will have the world know, that hee was a man employed in matters of State. Iosephus is abundant in relating his owne stratagems. Horace sayes of his Poems, that he had set up Monumentum are perennius, regale situ pyramidum altius. Ovid of his Transmutations; Iamque opus exegi, quod nec Iovis ira, nec ignis, &c. And Ille ego sum nulli nugarum laude secundus. Mahomets writings extoll him for an onely Prophet; that he received oracles from heaven: that hee shall rise from the dead, but eight hundred yeares after; a prettie time to trie a conclusion in; but there is not a syllable of all his damnable vices. Thus men will be men, humorous, ambitious, selfe-loving. This cannot be refrained, nor restrained; but that directly or indirectly it will breake out. But those whom God employes, cast dung on their owne faces, publish their owne errours to the ends of the world: that every eye may see, and every tongue confesse; All men are sinners; God is only good, and wise, and holy; who is blessed for ever. Amen.

Holy men of GOD spake.] This is the second Generall, the Conscription of GODS Word. GOD would have his Word written: though it be here said, they spake; yet that they spake is called Scripture, a thing written, Rom. 15.4. Whosoever things were written afore-time, were written for our learning. Wherein observe the Authority, Antiquity, Vtility of the Scriptures. It is written, there is the Authoritie. Afore-time, there is the Antiquitie. For our learning, there is the Vtility. The voice is vanishing; aske for the voice, and finde it in aure, in the eare: aske for the Scripture, finde it in aere, written for the eye to looke upon. Therefore would God have it written in bookes, that the syllables might be alwayes in our eyes, so well as the sound in our eares. Hereby we may come to exercise ourselves in it day and night, Psal. 1.2. By this meanes no man shall adde to it, or detract from it. Deut. 4.2. Though the Sound of the thundring Apostles went into all the earth, and their words unto the ends of the world, Rom. 10.18. Yet the holy Ghost would have a Treatise written of all that Iesus did and taught, Act. 1.1. And this shall be intitled The booke of the generation of Iesus Christ, Matth, 1.1. The Scripture is a Bible, because it is written: and The Bible, because it excels all other bookes, both for the matter, and the maker. God would not have his Instruments onely Nepthali’s, to give goodly words, Gen. 49.21. But that his will be committed to Zebulun, the handler of the pen, Iudg. 5.14. Oh that my words were written, oh that they were printed in a book! Iob 19.23. What would he have written? the words of his passion? No, but the words of his faith; even the truth of God; I know that my Redeemer liveth. Schismatickes are all for a Speaking Scripture: Anabaptists all for an infused Scripture: Papists are all for a Painted Scripture: they love Testes fenestras; with them no lease of the Bible is so authenticall as the Painters worke in the window. But all true Catholikes are onely for the written Scripture: And the Lord make this our light and delight to the end.

The Persons that are the Manuaries, directed by God, as a Schoole-master guides the hand of a young writer, have here a threefold description. They are Men, men of God, Holy men of God. Men, there is their Condition: Men of God, there is their Dispensation: Holy men of God, there is their Qualification.

Men; Why did not God choose some other nature of greater authoritie and credite? 1. That no glory might be ascribed to the meanes, 2 Cor. 4.7. We have this treasure in earthen vessels, that the excellencie of the power may be in God, and not of us. When Sampson with the the jaw of an Asse slew so many; the weaker the weapon, the stronger the man. The infirmitie of the instrument makes for the glory of the Agent. 2. In commiseration of mans weaknesse, Exod. 20.19. They said unto Moses; Speake thou with us, and we will heare: but let not God speake with us, lest we die. The voice of the Lord is like thunder, it will shake in peeces the timorous heart of flesh. 3. For the security of our soules: if our Preacher were an Angell, Satan could transforme himselfe into that shew. If one from the dead, the Devill can appeare in the shape of Samuel. If by miracles, Iannes and Iombres withstood Moses; and Antichrist shall doe wonders. If by visions, the Pagans had their apparitions. 4. In fit respondence to the worke of our redemption: a man died for us, therefore is a man fit to preach this to us, Act. 3.22.

Men of God.] This is an ancient attribute; Viri Dei, Sancti Dei, Nuncii Dei, Prophetae Domini, Prophetae Altissimi, 1 King. 17.18. 1 Tim. 6.11. 2 Tim. 3.17. Men of God. Men not only in request living, but even dead: Princes over Princes: these reigne but during life, those even after death: But especially they are called Men of God, because their dispensation comes from God, 1 Cor. 2.13. Wee speake in the words, we which mans wisdome teacheth, but which God teacheth. So the Prophets came, Os Domini locutum est. The mouth of the Lord hath spoken it, 1 Cor. 11 23. Quod accepi à Domino; I received of the Lord what I delivered unto you, Matth. 22.43. David to Spirit called him Lord, Psal. 45.1. My tongue is the pen of a ready writer; Calamus Scriba, that is, the pen of the Holy Ghost, Psalm. 85.8. The vulgar reades; Andiam quid in me loquatur Dominus; I will heare what the Lord will speake in me. Hence was it that the Lord did not manifest all things to them, Semper & Simul, together: but as Paul said to the Church, so God to Paul, Act. 20.20. I have kept backe nothing; vobis necessarium, that was profitable to you. Elisha know the king of Syriah’s stratagems and plots, which he consulted in his bed-chamber, 2 King. 6.12. Yet he did not know at first the purpose of the Armie to Dothan; untill his servant told him. He could foretell to the Shunamite, that she should have a sonne; yet the death of that childe was hidden from him, 2 King. 4.27. The Lord hath hid it from mee, and hath not told me. He did not presently resolve the three Kings concerning the event of the warre; but called for a Minstrell, 2 King. 3.15. And when the Minstrell played, the hand of the Lord came upon him.

Holy men, the LORD that sent them, qualified them. But was this a necessary and inseparable annexion to all the Secretaries of GOD, Holinesse? was not Prophecie (without this) incident to some reprobates? Indeed some transient revelations might passe through them, themselves mean-time remaining as wise as Trunkes. Balaam is called a Great Prophet; God opened his mouth: yet did he not in this more favour him than his Asse: hee made them both to speake his glory, and Balaams shame. Saul does prophecie; Nunquid Saul inter Prophetas? Yet he was as farre from the Grace of God, as hee was from the God of Grace, when he had cast him off. Caiaphas could prophecie the expedience, that one should die for the people, Ioh. 11.51. This he spake not of himselfe: but being High-Priest that yeare, hee prophesied that IESUS should die for that Nation. His Office prophesied, rather than himselfe. Matth. 7.22. They shall say in the latter day, We have prophesied in thy Name; yet be rejected with a Depart from me, I know you not. But it is on all sides consented, that Gods publike Notaries, the Canonicall Writers, were all regenerate and Holy, the children of light and life: once gracious Saints on earth, now glorious Saints in heaven.

Thus are they qualified: one may be a man, yet not a man of God: a man of God, yet not Holy. To be a man is noble, an emphaticall word, Act. 1.11. Men of Galile. Act. 2.14. Men of Iudea. Act. 17.22. Men of Athens. Act. 19.35. Men of Ephesus. 1 King. 2.2. Shew thy selfe a Man. Multi homines, pauci vtri; One may be Adam, not Ish; Homo, not Vir. As David said to Abner, 1 Sam. 26.15. Nunquid tu Vir es? Art thou not a valiant Man? But to be a Man of God, this is more noble; to be intrusted with the secrets of heaven, the mysteries of Salvation. The Ambassadour of a King is of no small account; but these are Legati à latere Divino, the Lords Legates: Whosoever harmed them, Protinus Deum sensit ultorem; Found God himselfe their avenger, Matth. 10.16. He that despiseth you, despiseth me. Yet there be some that dare, and that in extremity, doe it, though they are sure to be condemned for it. But lastly, to be Holy, this is most noble. Prophecie shall cease, Preaching cease, ministration of Sacraments cease, Holinesse shall never cease. There are divers gifts, 1 Cor. 12.31. to be an Apostle, to Prophecie, to teach, to worke miracles, to speake with tongues; But let us covet earnestly the best gifts; even our Sanctification. The rest are needfull for you, this for our selves: they bring you to heaven, this must bring us to heaven. That blessed Spirit which hath made us Men, and men of God, make us also Holy men; that our Nazarites may be whiter than the snow, and our Priests purer than the Saphires.

No prophecie of the Scripture is of any private Interpretation.] These Holy men were the Sacraries and Secretaries of GOD, the Registers of his Royall Covenant. Now as they could not speake or write, but by the Spirits inspiration; so neither can wee expound what they have written, but by the same Spirits Interpretation, 1 Cor. 12.10. Interpretation is given by the Spirit. He that expounds the Scripture upon the warrant of his owne spirit onely; doth lay the brands of the fire together without the tongs, and is sure at least to burne his owne fingers. Salomon confessed that hee studied for his Doctrines, Eccles. 12.10. The Preacher sought to find out acceptable wordes; yet was he the wisest man. Daniel was a famous Prophet, yet he desired respite to expound. Nebuchadnezzars dreame, Dan. 2.16. Is the Scripture lighter than a dreame? or Nunquid tu sapientior Daniele? Art thou wiser than Daniel? It is true that all right and sober exposition is of God. Dan. 2.28. It is God in heaven that revealeth secrets. But the Lord doth not now reveale this to us in visions and dreames: but sets us to ordinary meanes; conferring with orthodox writers, turning over many bookes, zealous invocation to the Father of lights, studious observing the context of Scriptures. You thinke our preaching and expounding the word to be very easy; indeed so it might be, if we should doe with our Sermons, as you doe with your moneys. They are not Sermons, that come forth like untimely births, from uncircumcised lippes, and unwashen hands. I know there are some, that thinke scorne to bring a premeditated Sermon: that were to tie the Holy Ghost to an inkehorne: No, turne the Cocke, and let it run. They say, they bring Sermons of Gods owne making, because they tooke no paints in the composing. As if this were to preach in the Evidence of the Spirit, and demonstration of power. But as every sound is not musicke, so every Sermon is not Preaching. Speaking is from custome, but saying from Art. Psal. 45.1. My heart is inditing a good matter: It was Sermo natus in pectore; a speech first conceived and borne in his heart. Iohn Baptist went before CHRIST to prepare his wayes: so our heart must goe before our tongue to prepare our words. We must hew the stones before we bring them to the building, or they will never couch in order. He that commeth wildly to this holy worke, shall be driven to beate the aire, and to seeke up and downe for matter, as Saul sought for his fathers Asses. As we study for your good, so doe you pray we may study to your good; that we may bring you to the Scripture, and the Scriptures bring you to salvation.

I conclude; the Summe of this whole Chapter hath beene a sweet Garden of Grace and mercie. The first Flower, was a Salutation, and that is a wish of mercie. The second, a Promise, and that is a word of mercy. The third, a Consolation, and that is a worke of mercy. The fourth, an Exhortation, and that is the way to mercy. The fift, a witnesse of our Election, and that is an Assurance of mercy. The sixth, an Induction to heaven upon earth, and that is an high degree of mercy. The seventh, a Testimony from heaven, and that was the voice of mercy. The eight, a Word of performed Prophecie, and that was an argument of mercy. The ninth, an Illumination of the Gospell, and that is a light of mercy. The last, is the glory of heaven, and that is the full day and perfection of mercie. Through these blessed degrees my discourse hath brought you: first we begun with Peace, then dwelt long with Grace, and lastly are come to Glory. This Peace possesse your consciences, this Grace beautifie your hearts, Iude verse 24. and this Glory crowne all your soules. Now unto him that is able to keepe you from falling, and to present you faultlesse before the presence of his glory with exceeding joy: to the only wise God our Saviour, be glory and Majestie, dominion and power, now and for ever. Amen.