THe manner or waies of Interpreting are according to the places of scripture, which are to be handled.
Places are either Analogical & plaine, or Crypticall and darke.
Analogicall places are such, as haue an apparent meaning agreeable to the analogie of faith, and that at the first view. Concerning these places receiue this Rule:
If the naturall signification of the words of the place propounded doe agree with the circumstances of the same place, it is the proper meaning of the place. As for example;
Act. 10. 43. To him also giue all the Prophets witnes, that through his name, all that beleeue in him, shall receiue remission of sins. The signification of the words of this place is very manifest, to wit, that Iesus Christ doth giue righteousnesse and euerlasting life to those that doe beleeue in him. And this sense wee doe presently admit without any delay, because wee see that it doth agree with the analogie of faith and with the holy scriptures.
We must further know, that euery article and doctrine concerning faith and maners, which is necessary vnto saluation, is very plainely deliuered in the Scriptures.
Crypticall or hidden places are those, which are difficult and darke: for the expounding of them let this be thy Rule and leader.
If the natiue (or naturall) signification of the words doe manifestly disagree with, either the analogy of faith, or very perspicuous places of the Scripture: then the other meaning, which is giuen of the place propounded, is naturall and proper, if it agree with contrarie and like places, with the circumstances and wordes of the place, and with the nature of that thing, which is intreated of. As for example; 1. Cor. 11. 24. This is my body, which is broken for you.
The sense that is giuen by some:
This bread is indeed and properlie the bodie of Christ; namely by conuersion. Or, the body of Christ in, vnder, or with the bread.
The vnfitnesse of this sense.
The1 letter or words vsed in this place being retained (or expounded accordingly without any alteration) doth disagree with an article of the faith, He ascended into heauen, and with the nature of a Sacrament, which ought to be a2 Memoriall of the bodie of Christ absent. Therefore a new exposition is to be sought for.
A new or second sense.
In this place the bread is a signe of my bodie: by a Metonymie of the subiect for the adiunct.
The fitnes of this exposition.
First, it agrees with the analogy of faith, 1. He ascended truly into heauen, that is, he was taken vp out of the earth into heaued locally and visibly. Therefore his bodie is not to be receiued with the mouth at the Communion, but by faith […]prehending it in the heauen. 2. Borne of the Uirgin marie, &c. Therfore he had a true and naturall bodle, being long, broad, thicke, seated and circumscribed in some place. Whereby it appeareth that the bread in the Supper cannot bee properly his very bodie, but only a signe or pledge thereof.
Secondly, this sense consenteth with the circumstances of the place propounded:
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He tooke, he brake it. Here it is not likely that Christ sitting amongst his disciples did take and breake his owne bodie with his hands. Therefore the bread is no more then a signe and seale.
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Deliuered (or giuen) for you. The bread can in no wise be said to bee giuen for vs, but the bodie of Christ: therefore the bread is not properly the bodie, but symbolically or by way of signification.
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The Cup is the new Testament, not properly, but by a Metonymie: therefore nothing hindreth, but that a Metonymie may be as well in these words, This is my bodie.
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Christ himselfe did eate of the bread; but he did not eate himself.
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Doe yee this in remembrance of me: therefore Christ is not corporallie present to the mouth, but spiritually to the faith of the heart.
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Untill he come: therefore Christ is absent in his bodie.
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Christ said not, Vnder the forme of bread, or in the bread: but he said, This, that is, This bread is my bodie.
Thirdly, this sense accords with the nature of a sacrament: in which wee must make a proportion and resemblance betweene the signe and the thing signified: which here can bee none, if the bread bee properly the bodie.
Fourthly, it agrees with like places.
Gen. 17. 10. This is my couenant, which yee shall keepe betwixt you and me—.11. Ye shall circumcise the fore-skin of your flesh, and it shall be a signe of the couenant between me and you.
- Cor. 10. 4. They dranke of the spirituall Rocke, that followed them: and the Rocke was Christ.
Rom. 4. 11. Hee receiued the signe of Circumcision, which might seale the righteousnes of faith.
Exod. 12. 1. The Lambe is the Lords Passeouer. Verse 13. It is a signe of his passing ouer.
Act. 2. 38. Be baptised for the remission of sinnes.
Ioh. 6. 35. And Iesus said vnto them, I am the bread of life: he that commeth vnto me shall not hunger, and hee that beleeueth in me shall neuer thirst.
- Cor. 10. 16. The cup of blessing which wee blesse, is it not the Communion of the bloud of Christ? The bread which we break, is it not the communion of the body of Christ? that is, a signe of the communion.
Fiftly, it agreeth with the lawes of Logique. For one disparate is not spoken or predicated of another but by a borrowed speech.
Sixtly, it is agreeable to the common custome of speaking. So we put the Fasces or bundle of rods (vsed to bee caried before Magistrates) for gouernement it selfe: the gowne we put for peace: and the laurell garland for a triumph: as in Tully,
Cedant armatogae, concedat laurea linguae.
Therefore this other sense is proper.
Now from this fruitfull Rule doe arise many consectaries or conclusions necessarie for the vnderstanding of the Scriptures.