The second sort of means for the interpretation of the Scripture, which are disciplinarian.
The second sort of means I call disciplinarian, as consisting in the due use and improvement of common arts and sciences, applied unto and made use of in the study of the Scriptures. And these are things which have no moral good in themselves, but being indifferent in their own nature, their end, with the manner of their management thereunto, is the only measure and standard of their worth and value. Hence it is that in the application of them unto the interpretation of the Scripture, they may be used aright and in a due manner, and they may be abused to the great disadvantage of those who use them; and accordingly it hath fallen out. In the first way they receive a blessing from the Spirit of God, who alone prospereth every good and honest endeavour in any kind; and in the latter they are efficacious to seduce men unto a trust in their own understandings, which in other things is foolish, and in these things pernicious.
1. That which of this sort I prefer, in the first place, is the knowledge of and skill in the languages wherein the Scripture was originally written; for the very words of them therein were peculiarly from the Holy Ghost, which gives them to be דִּבְרֵי אֱמֶת, words of truth, and the Scripture itself to be כָתוּב ישֶׁר, a right, or upright, or perfect writing, Eccles. xii. 10. The Scriptures of the Old Testament were given unto the church whilst it was entirely confined unto one nation, Ps. cxlvii. 19, 20. Thence they were all written in that language, which was common among, and peculiar unto, that nation. And this language, as the people itself, was called Hebrew, from Eber the son of Salah, the son of Arphaxad, the son of Shem, their most eminent progenitor, Gen. x. 21–24; for being the one original tongue of mankind, it remained in some part of his family, who probably joined not in the great apostasy of the world from God, nor was concerned in their dispersion at the building of Babel, which ensued thereon. The derivation of that name from another original is a fruit of curiosity and vain conjecture, as I have elsewhere demonstrated.
In process of time that people were carried into captivity out of their own land, and were thereby forced to learn and use a language somewhat different from their own; another absolutely it was not, yet so far did it differ from it that those who knew and spoke the one commonly could not understand the other, 2 Kings xviii. 26. This was לְשׁוֹן כַּשְׂדִּים, Dan. i. 4, “The language of the Chaldeans,” which Daniel and others learned. But, by the people’s long continuance in that country, it became common to them all. After this some parts of the books of the Scripture, as of Daniel and Ezra, were written in that language, as also one verse in the prophecy of Jeremiah, when they were ready to be carried thither, in which he instructs the people how to reproach the idols of the nations in their own language, Jer. x. 11. The design of God was, that his word should be always read and used in that language which was commonly understood by them unto whom he granted the privilege thereof; nor could any of the ends of his wisdom and goodness in that merciful grant be otherwise attained.
The prodigious conceit of keeping the Scripture, which is the foundation-rule and guide of the whole church, the spiritual food and means of life unto all the members of it, by the church, or those who pretend themselves intrusted with the power and rights of it, in a language unknown unto the community of the people, had not then befallen the minds of men, no more than it hath yet any countenance given unto it by the authority of God or reason of mankind. And, indeed, the advancement and defence of this imagination is one of those things which sets me at liberty from being influenced by the authority of any sort of men in matters of religion; for what will not their confidence undertake to vent, and their sophistical ability give countenance unto or wrangle about, which their interest requires and calls for at their hands, who can openly plead and contend for the truth of such an absurd and irrational assertion, as is contrary to all that we know of God and his will, and to all that we understand of ourselves or our duty with respect thereunto?
When the New Testament was to be written, the church was to be diffused throughout the world amongst people of all tongues and languages under heaven; yet there was a necessity that it should be written in some one certain language, wherein the sacred truth of it might, as in original records, be safely laid up and deposited. It was left by the Holy Ghost as παραθήκη, καλὴ παρακαταθήκη, “a good and sacred depositum” unto the ministry of the church, to be kept inviolate, 1 Tim. vi. 20; 2 Tim. i. 14. And it was disposed into writing in one certain language; whereon the preservation of it in purity was committed to the ministry of all ages, not absolutely, but under his care and inspection. From this one language God had ordained that it should be derived, by the care of the ministry, unto the knowledge and use of all nations and people; and this was represented by the miraculous gift of tongues communicated by the Holy Ghost unto the first-designed publishers of the gospel In this case it pleased the wisdom of the Holy Ghost to make use of the Greek language, wherein he writ the whole New Testament originally; for the report, that the Gospel of Matthew and the Epistle to the Hebrews were first written in Hebrew, is altogether groundless, and I have elsewhere disproved it.