The Third Sermon
DearLy beloved brethren, I do understand that, by means of my doctrine of the word of God, there are risen sundry thoughts in the hearts of many men, yea, and that of some there are sown abroad very ungodly speeches. For some there are which do suppose that the scriptures, that is, the very” word of God τ of itself so dark, that it cannot be read with any profit at all’. And again some other affirm, that the word plainly delivered by God to mankind doth stand in need of no exposition. And therefore say they, that the scriptures ought indeed to be read of all men, but so that every man may lawfully invent and choose to himself such a sense as every one shall be persuaded in himself to be most convenient?. These fellows do altogether condemn the order received of the churches, whereby the minister of the church doth expound the scriptures to the congregation. But I, dearly beloved, if, as ye have begun, so ye will go forward, to pray to the Lord, do trust, by the hope that I have in God’s goodness, that I am able plainly to declare, that to the godly scripture is nothing dark at all,’ altogether to have us understand it: then, that the scriptures
[1 Scripturse plurimum frequenter obscuritatis habent, et se trahi]
[accommodarique in diversam sententiam et eludi cauta expositione]
[facile permittunt, etiam quantumvis clare evidentesque appareant:]
[adeo ut, nisi aptentur ad——ecclesiasticam—traditionis communem]
[sententiam-—fiant nobis in laqueum, etc.—Albert. Pigh. Controv.]
[Precip. Explicatio. Par. 1549. fol. 93. Controv. 3. de Ecclesia.] [2 Hooker’s Preface to Eccles. Pol. Vol. 1. p. 180. ed. Oxf. 1820.]]
ought always to be expounded. Where also I will teach you thetianner, and some ready ways, how to interpret the scriptures. The handling of these points shall take away the impediments which drive men from the reading of the word of God, and shall cause the reading and hearing of the word of God to be both wholesome and fruitful.
And first of all, that God’s will is to have his word understood of mankind, we may thereby gather especially, because that in speaking to his servants he used a most common kind of speech, wherewithal even the very idiots? were acquainted. Neither do we read that the prophets and apostles, the servants of God and interpreters of his high and everlasting wisdom, did use any strange kind of speech: so that in the whole pack of writers none ean be found-to excel them in a more plain and easy phrase of writing. Their writings are full of common proverbs, similitudes, parables, comparisons, devised narrations, examples, and such other like manner of speeches, than which there is nothing that doth more move and plainly teach the common sorts of wits among mortal men. There ariseth, I confess, some darkness in the scriptures, by reason of the natural property$, figurative ornaments, and the unacquainted use of the tongues. But that difficulty may easily be helped by study, diligence, faith, and the means of skilful interpreters. I know that the apostle Peter saith, in the epistles of Paul “many things are hard to be understood:” but immediately he addeth, which the unlearned, and those that are unperfect, or unstable, pervert, as they do the other scriptures also, unto their own destruction.” Whereby we gather, that the scripture is difficult or obscure to the unlearned, unskilful, unexercised, and malicious or corrupted wills, and not to the zealous and godly readers or hearers thereof. Therefore, when St Paul saith, If as yet our gospel be hid, from them it is hid which perish, in whom the prince of this world hath blinded the understanding of the unbelievers, that to them there should not shine the light of the gospel of the glory. of Christ, who is the image of God6;”
[3 Idiot: an uneducated person, ἰδιώτης. P.] [ ex idiomate, Lat.] [5 2 Pet. iii. 16.] [6 2 Cor. iv. 3,4. “Lest the light of the gospel of the glory of]
[Christ.”—Cranmer’s Bible, 1539.]]
he doth not lay the blame of this difficulty on the word of God, but upon the unprofitable hearers. Whosoever we are, therefore, that do desire rightly to understand the word of God, our care must be that Satan possess not our minds, and close up our eyes. For our Saviour also in the gospel said: “This is damnation, because the light came into the world, and men loved darkness rather than light.” Besides that, the holy, prophets of God, and the apostles, did not call the word of God, the scriptures, darkness, obscureness, or mistiness, but “ a certain brightness and lightsomeness. David saith: “Thy word is a lantern unto my feet, and a light unto my paths.” And what, I pray you, is more evident, than that, in making doubtful and obscure things manifest, no man doth refer to darkness and uncertainties? Things uncertain, doubtful, and obscure, are made manifest by those things that are more certain, sure, and evident. But, as often as any question or controversy doth happen in matters of faith, do not all men agree, that it ought to be ended and determined by the scriptures? It must therefore needs be, that the scriptures are evident, plain, and most assuredly certain.
Βαΐ, though the seripture be manifest and the word of God be evident, yet, notwithstanding, it refuseth_ pot a godly or holy exposition; but rather an holy exposition doth give a setting out to the word of God, and bringeth forth much fruit in the godly hearer. And for because many do deny, that the scriptures ought to have any exposition, I will shew by examples (which cannot be gainsaid) that they ought altogether to be expounded. For God himself, having often « communication with Moses by the space of forty days, and as many years, did by Moses expound to the church the words ΤᾺ of the law, which he spake in Mount Sina to the whole congregation of Israel, writing them in two tables: which Moses left to us the Deuteronomy, and certain other books, as commentaries upon God’s commandments. After that, immediately followed the prophets, who, interpreting the law of Moses, did apply it to the times, places, and men of their age; ~and left to us, that follow, their sermons as plain expositions of ex God’s law. In the eighth chapter of Nehemias we read these words: Esdras the priest brought in the law, the book of Moses, and stood upon a turret made of wood, (that is, in the
[1 John iii. 19.] [2 exix. 105.]
holy pulpit.) And Esdras opened the book before the congregation of men and women, and whosoever else had any understanding. And the Levites stood with him, so that he read out of the book, and the Levites instructed the people in the law, and the people stood in their place, and they read in the book of the law distinctly, expounding the sense, and causing them to understand the reading?” Thus much in the book of Nehemias. Mark here by the way, my brethren, that the lawful and holy ministers of the church of God did not only read the word of God, but did also expound it.
This manner of reading and expounding the scriptures, or word of God, our Lord Jesus Christ did neither abrogate nor contemn, when, coming in the flesh, he did as a true prophet and heavenly master instruct the people of his church in the doctrine of the new Testament. For entering into the synagogue at Nazareth, he stood up to read; and there was delivered to him the book of the prophet Esay. So he opened the book, and read a certain notable place out of the sixty-first chapter. Then, shutting the book, he gave it to the minister again, and expounded that which he had read, declaring how that in himself now that prophecy was fulfilled. Moreover, after that he was risen from death, he joined himself in company to the two disciples, which went to Emaus; with whom he talked of sundry matters: but at length, “beginning at Moses and all the prophets, he expounded to them whatsoever was written of himself throughout all the seriptures.” The apostles, following this example of the Lord, did themselves also expound the word of God. For Peter, in the second chapter of the Acts of the Apostles, doth expound the sixteenth Psalm of Christ’s resurrection from the dead”. And Philip also doth plainly expound to the nobleman of Ethiope the prophecy of Esay, whereby he bringeth him to the faith of Christ and fellowship of the church. Whosoever doth say, that Paul doth not every where interpret the holy scripture, he hath neither read nor
[3 Nehem. viii. 2—S8.] [ Adeoque novi Testamenti aut christian ecclesize doctor:—Lat.]
[omitted by the translator: and so a teacher of the new Testament,]
[or of the christian church. ] [5 Luke iv. 164-21.) [6 Luke xxiv. 15—27.] [7 Acts ii. 25—31.] [ Acts viii. 30—38.]]
seen the deeds nor writings of Paul. Thus have I, I hope, both plainly and substantially shewed, that the word of God ought to be expounded.
And for those which ery out against the exposition of the not scriptures, and would not have the ministers of the word and churches to declare the scriptures in open and solemn audience, neither to apply them to the places, times, states, and persons, their fetch! is to seek somewhat else than the honour due unto God. They lead their lives far otherwise than is comely for godly men. Their talk is wicked, unseemly, and dishonest. Their deeds are mischievous and heinous offences. And this would they do without punishment, and therefore desire to have the exposition of the scriptures to be taken clean away. For if a man do read the words of the scripture only, not applying it to the states, places, times, and persons, it seemeth that he hath not greatly touched their ungodly and wicked life. Therefore, when they cry that sermons and expositions of the scriptures ought to be taken away from among men, and that the scriptures ought to be read simply without any addition; they mind nothing else but to cast behind them the law of God, to tread under foot all discipline and rebuking of sin, and so to offend freely without punishment: which sort of men the righteous Lord will in his appointed time punish so much the more grievously, as they do more boldly rebel against their God.
In the mean season, all the ministers of the church must beware, that they follow not herein their own affections any whit at all, or else corrupt the scriptures by their wrong interpretations; and so by that means set forth to the church their own inventions, and not the word of God. Some such like offence it seemeth that the teachers of the ancient people in old time did commit, because the Lord in Ezechiel accuseth them, saying: ‘ Seemeth it a small thing to you to have eaten up the good pasture, but that ye must also tread the residue of your pasture under your feet? and to drink the clearer water, but that ye must trouble the rest with your feet? Thus my sheep must be fain to eat the thing that is trodden down with your feet, and to drink that which ye with your feet have defiled” A sore offence is this, which the Lord according to his justice punisheth most sharply. We [1 queerunt, Lat.] [2 Ezek. xxxiv. 18, 19.]
therefore, the interpreters of God’s holy word, and faithful ministers of the church of Christ, must have a diligent regard to keep the scriptures sound and perfect, and to teach the people of Christ the word of God sincerely; made plain, I mean, and not corrupted or darkened by foolish and wrong expositions of our own invention.
And now, dearly beloved, the place and time require us to say somewhat unto you touching the interpretation of the holy scriptures, or the exposition of the word of God. Wherein I will speak any thing particularly of the skilful now ledge of tongues, or the liberal sciences, which are things requisite ina good interpreter; but will briefly touch the generalities alone. And first of all ye must understand, that some things in the scriptures, or word of God, are so plainly set forth, that they have need of no interpretation, neither will admit any exposition: which if any man go about with his own expositions to make more manifest, he may seem to do as wittily as he, which with fagot-light and torches would help the sun at his rising to give more light unto the world. ΑΒ for those things which are so set down, that they seem to require our help to expound them, they must not be interpreted after our own fantasies, but according to the mind and meaning of him, by whom the scriptures were revealed. For St Peter saith: The prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost” Therefore the true and proper sense of God’s word must be taken out of the scriptures themselves, and not be forcibly thrust upon the scriptures, as we ourselves lust. And therewithal ye must mark a few certain rules, which I mean briefly to touch and to shew unto you, in those few words which I have yet to speak.
(First, since the apostle Paul would have the exposition… of the πε ασς εξ ιβάμεν point proportion ally with our faith; as it is to be seen in the twelfth to the Romans: and because again in the latter epistle to the Corinthians he saith, “Seeing then that we have the same spirit of faith (according as it is written, I believed, and there-
[2 Pet. i. 20, 21. The translator has here omitted, “omnis scrip-]
[tura prophetica non est private interpretationis,” “No prophecy of]
[scripture is of any private interpretation.” P.] [ Rom, xii. 6. Respondere proportioni fidei, Lat.]]
fore have I spoken), we also believe, and therefore do we speak!:” let it therefore be taken for a point of catholic religion, not to bring in or admit any thing in our expositions which others have alleged against the received articles of our = faith, contained in the Apostles’ Creed and other confessions of the ancient fathers. For saith the apostle: “In defence of the truth we can say somewhat, but against the truth we are able to say nothing2” When therefore in the gospel after St John we read the saying of the Lord, “The Father is greater than 13, we must think, that it is against the articles of our faith to make or admit any inequality in the Godhead betwixt the Father and the Son; and therefore, that the Lord’s meaning was otherwise than the very words at the first blush do seem to import. Again, when we read this saying of the apostle, “It cannot be that they which were once illuminated, if they fall away, should be renewed again into repentance; let us not believe that repentance is to be denied to them that fall: for the catholic faith is this, that in every place, at every season, so long as we live on this earth, a full pardon of all sins is promised to all men which turn to the Lord. In like manner, when we read that the Lord took bread, and said of the bread, “This is my body?;” let us presently remember, that the articles of our faith do attribute to our Lord the very body of a man, which ascended into heaven, and sitteth at the right hand of the Father, from whence it shall come to judge the quick and the dead; and let us think, that the Lord, speaking of the sacrament, would have us to expound the words of the sacrament sacramentally, and not transubstantially. Also in reading that saying of the apostle, “Flesh and blood cannot inherit the kingdom of God;” let us not by and by upon these words take it simply as the words do seem to signify, but sticking to the article of our faith, “I believe the resurrection of the body?” let us understand, that by flesh and blood are meant the affections and infirmities, not the nature and substance, of our bodies.
Furthermore, we read in the gospel, that the Lord doth rather a sum of the law and the prophets, saying: “Thou our
[ 2 Cor. iv. 13.] [2 2 Cor. xiii. 8.]
[3 John xiv. 28.] [4 Heb. vi. 4—6.]
[> Matt. xxvi. 26.] [6 1 Cor. xv. 50.]
[7 hujus carnis, Lat. Of this body. See below, page 168.]
shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind: this is the chief and great commandment. And the second is like unto it: Thou shalt love thy neighbour as thyself. In these two commandments hangeth the whole law and the prophets” Matt. xxii. Upon these words of the Lord that holy man Aurelius Augustinus, in the _thirty-sixth chapter “of his first book De Doctrina Christi, saith: Whosoever doth seem to himself to understand the holy scriptures, or any part thereof, so that [with] that understanding he doth not work these two points of charity towards God and his neighbour, he yet doth not understand the scriptures perfectly. But whosoever shall take out of them such an opinion as is profitable to the working of this charity, and yet shall not say the self-same thing which shall be proved that he did mean whom he readeth in that place; that man doth not err to his own destruction, nor doth altogether by lying deceive other men” Thus much writ Augustine. We must therefore, by all means possible, take heed that our interpretations do not tend to the overthrow of charity, but to the furtherance and commendation of it to all men, The Lord saith: “Strive not with the wicked?” But if we affirm that he spake this to the magistrates also, then shall charity towards our neighbours, the safety of them that are in jeopardy, and defence of the oppressed, be broken and clean taken away. For thieves and unruly persons, robbers, and naughty fellows, will oppress the widows, the fatherless, and the poor, so that all iniquity shall reign and have the upper hand. But in a matter so manifestly known I suppose it is not needful to use many examples.
Moreover, it is requisite in expounding the scriptures, and searching out the true sense of God’s word, that we mark upon what occasion every thing 8 spoken, what goeth before,
[8 Matt. xxii. 37—40.] [9 Quisquis igitur scripturas divinas, vel quamlibet earum partem,]
[intellexisse sibi videtur, ita ut eo intellectu non =dificet istam gemi-]
[nam caritatem Dei et proximi, nondum intellexit. Quisquis vero]
[talem inde sententiam duxerit, ut huic sedificandae caritati sit utilis,]
[nec tamen hoc dixerit, quod ille, quem legit, eo loco sensisse probatur;]
[non perniciose fallitur, nec omnino mentitur.—Aug. de Doct. Christ.]
[I. 36. Par. 1531. Tom. τη: fol. 5. P.] [10 ne restiteritis malo, Lat. Matt. v. 39.]]
what followeth after, at what season, in what order, and of what person any thing is spoken. By the occasion, and the gentences going before and coming after, are examples and parables for the most part expounded. Also, unless a man do always mark the manner of speaking throughout the whole scriptures, and that very diligently too, he cannot choose in his expositions but err very much out of the right way. St Paul, observing the circumstance of the time, did thereby conclude that Abraham was justified, neither by circumcision, nor yet by the law. The places are to be seen in the fourth to the Romans and the third to the Galatians. Again, when it is said to Peter, “Put up thy sword into thy sheath: he that taketh the sword shall perish with the sword!;” we must consider, that Peter bare the personage of an apostle, and not of a magistrate: for of the magistrate we read, that to him is given the sword to revengement?—DBut it would be over tedious and too troublesome to rehearse more examples of every particular place.
There is also, beside these, another manner of interpreting the word -of God; that is, by conferring together the places which are like or unlike, and by expounding the darker by the more evident, and the fewer by the more in number. Whereas therefore the Lord saith, “The Father is greater than I;” we must consider, that the same Lord in another place saith, “My Father and I are all one3.” And whereas James the apostle saith, that Abraham and we are justified by works4, there are many places in St Paul to be set against that one. And this manner of interpreting did Peter the apostle allow, where he saith: “We have a right sure word of prophecy, whereunto if ye attend, as unto a light that shineth in a dark place, ye do well, until the day dawn, and the day-star arise in your hearts.”
That ancient writer Tertullian affirmeth, that they are heretics, and not men of the right faith, which draw some odd things out of the scriptures to their own purpose, not having any respect to the rest; but do by that means pick out unto themselves a certain few testimonies, which they would have altogether to be believed, the whole scripture in the mean
[1 Matt. xxvi. 52.] [2 Rom. xiii. 4.] [3 John xiv. 28, and x. 30.] [ James ii. 21, 24.]]
season gainsaying it: because indeed the fewer places must be understood according to the meaning of the more in number5,” And finally, the most effectual rule of all, whereby to expound the word of God, is an heart that foveth God and glory, not corrupted with heresies and evil affections; but “which doth continually pray to God for his holy Spirit, that, as by it the scripture was revealed and inspired, so also by the same Spirit it may be expounded to the glory of God and safeguard of the faithful. Let the mind of the interpreter be set on fire with zeal to advance virtue, and with hatred of wickedness, even to the suppressing thereof. Let not the heart of such an expositor call to counsel that subtle sophister the devil, lest peradventure now also he do corrupt the sense of God’s word, as heretofore he did in paradise. Let him not abide to hear man’s wisdom argue directly against the word of God. This if the good and faithful expositor of God’s word shall do, then, although in some points he do not (as the proverb saith) hit the very head of the nail in the darker sense of the scripture; yet notwithstanding that error ought not to be condemned for an heresy in the author, nor judged hurtful unto the hearer. And whosoever shall bring the darker and more proper meaning of the scripture to light, he shall not by and by condemn the unperfect exposition of that other: no more than he which is author of the unperfect exposition shall reject the more proper sense of the better expositor, but by acknowledging it shall receive it with thanksgiving.
Thus much hitherto have I said touching the sense and exposition of God’s word: which, as God revealed it to men, so also he would have them in any case to understand it. Wherefore there is no cause for any man, by reason of a few difficulties, to despair to attain to the true understanding of the scriptures. The scripture doth-admit a godly and religious interpretation. The word of God is a rule for all
[6 De scripturis ad sententiam suam excerpent, cetera nolentes]
[intueri… cum oporteat secundum plura intelligi pauciora. Sed]
[proprium hoc est omnium hereticorum. — Tertull. adv. Praxeam,]
[cap. 20. Opp. ed. Semler. Tom. 11. p. 183. Hal. Mag. 1828.] [6 The proverb which Bullinger has adopted is “acu rem tetigisti.”]]
men and ages to lead their lives by: therefore ought it ν ΡΥ iiterpretation to be “applied to all ages and men of all ’ sorts. For even our God himself did by Moses in many words expound and apply to his people the law, which he gave and published in Mount Sina. Furthermore, it was a solemn use among the ancient prophets first to read, and then by expositions to apply, God’s law to the people. Our Lord Jesus Christ himself expounded the scriptures. The same did the apostles also. “The word of God therefore \J ought to be expounded.” As for those which would not have it expounded, their meaning is, because they would sin freely, without controlling or punishment. But whereas the scripture doth admit an exposition, it doth not yet admit any exposition whatsoever: for that which savoureth of man’s imagination it utterly rejecteth. For as by the Spirit of God the scripture was revealed, so by the same Spirit it is requisite to expound it. There are therefore certain rules to expound the word of God religiously by the very word of God itself: that is, so to expound it, that the exposition disagree not with the articles of our faith, nor be contrary to charity towards God and our neighbour; but that it be thoroughly surveyed, and grounded upon that which went before and followeth after, by diligent weighing of all the circumstances, and laying together of the places. And chiefly it is requisite, that the heart of the interpreter be godly bent, willing to plant virtue and pluck up vice by (the roots, and finally, always ready evermore to pray to the Lord, that he will vouchsafe to illuminate our minds, that God’s name may in all things be glorified. For his is the glory, honour, and dominion, for ever and ever. Amen.
Of True Faith; From Whence It Cometh; That It Is an Assured Belief of the Mind, Whose Only Stay Is upon God and His Word
The Fourth Sermon
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