phantasme or representation it being Sathan that had transformed himselfe into the shape and likenesse of Samuel who was at rest with God out of whose hands the witch could not fetch him backe August 2. de doct christiana The figuratiue speeches in scripture do farre more affect and moue vs with more delight then if the same thinges were spoken plainely without figure Psal. 23. 1. The great care and protection of God set foorth most pleasantly by the metaphor of a shepheard and Isay 5. 1. 2. 3. also Ioh. 15. 1. 2. by the similitude of a husbandman and infinite the like Because things common and vsuall breed loathing or disdaine whereas new and strange things do ingender delight August 2. de doctr Christ. cap. 6. Nothing that concernes faith and manners is said obscurely and darkely in any one place of scripture but the same may be found plainely vttered in some other place August 2. de doctr Christ. cap. 9. Thus the words of Iames cap. 2. 21. are made cleere by comparing them with those plaine wordes vers 18. Thus the promise Gen. 3. 15. is expounded Gal. 4. 4. 5. Also the promise generally made to Abraham Gen. 12. 3. is more particularly and plainely set foorth Gal. 3. 8. And the words of Christ of abomination of desolation in Math. 24. 15. clearely interpreted of the Romane souldiers those abominable infidels by Luk. cap. 21.20 It pleased God so wholsomly and wisely to temper the holy scriptures as by plaine places hee might satisfie hunger and by hard places wipe away disdaine It is a great wrong to Gods people to bee barred from reading scriptures vpon pretence of hardnesse and feare of learning heresies out of them seeing the scriptures so familiarly declare themselues Where there is a sentence of scripture which hath one tropicall or borrowed word wee may not thinke the whole place figuratiue as Math. 26.28 and Luk. 24. 31. They are deceiued that thinke all things to bee figuratiuely nothing properly spoken in the scriptures August in Genes 8. Histories in scripture as that of creation of paradise of mans fall of Adams progenie Abraham his leauing his country and many such are vttered in plaine wordes and proper without allegories or other figures Because that would make the scriptures to bee laughed at and breede infinite absurdities if one should attempt to make all tropicall and turne euery thing into Allegoricall senses as some wanton vnsanctified wittes too much do endeauor it to please their owne and the carnall conceit of thers Beware how a figuratiue speech bee taken properly or a proper speech figuratiuely August 3. de doctr Christ. Math. 26. 26. 27. This is my body being figuratiuely said may not properly be taken and so of the rest of that kinde This mistaking of scriptures figuratiue for proper must needes fill the scriptures with heresies and corrupt the meaning of holy write and it is a miserable seruitude as August saith to take signes for things of whieh wordes be but signes Whatsoeuer in Gods word seemeth to forbid goodnesse or to commaund wickednesse there is a figuratiue speech most certainly August 3. de doctr Christ. 10. Ioh. 6. Vnlesse a man eate my flesh and drinke my bloud c. herein wickednesse is commanded to eate mans flesh therefore it is a figure commaunding vs to communicate in the passion of our Lord. Because scripture being pure as God is it can allow nothing against honesty of manners or verity of faith The tropes and figures in scripture are not to be reputed lyes Aug. c. 10. contra As when Christ calls Herod a for who was a man and Nero a lyon and Christ his two disciples sonnes of thunder or when Christ is called a rocke a vine a doore c. Because in such tropicall and figuratiue speaches there is no purpose to deceiue but by meet resemblances to expresse the truth For this end the scripture vseth figures of all kindes abounding in them throughout as a garden is deckt with flowers or a garment beset and beautified with pearles An Hyperbole is to be found sometime in holy scripture Aug. 16. de ciuit dei That is an hyperbole when farre more is vttered by a speach then can be signified by the proper acception of that speach an out-stretching speach as one would say which increaseth the signification and exceedeth the truth being strictly construed As Gen. 13. 16. when God said to Abraham I will make thy seed as the dust of the earth and as the starres of heauen which cannot bee counted Gen. 15. 5. by this excesse of speach meaning no more but that his posteritie should be very great euen a father of many nations as it is expounded Gen. 17. 4. By like forme of speach Iohn saith cap. 21. 25. I suppose the world could not conteine the bookes which should be written and many like Because when the minde of the speaker is manifest therefore such speaches doe please more than if they were vttered in plaine and proper termes In a Parable the minde and scope and intention of the holy ghost must be marked aboue all and thereafter it must be expounded and no farther strained than things agree with the principall drift Hier. in Mark Chrys. in Math. 3. Hilar. de Trinit In the parable of hyring labourers into the vineyard the end thereof is that God is a debter to no man but calleth freely refer hitherto all in the exposition Math. 20. 1. 2. likewise in the parable of the euill steward Luke 16. 1. 2. c. the drift is to teach that the children of this world bee more heedy in affaires of this life then the children of God can be in the things of euerlasting life Racke nothing here beyond this meaning of Christ. Because many false and vaine things would be broached if all circumstances in a parable should be canvased the principall scope and end being neglected as that it is lawfull to steale out of that Luk. 16. 2. 3. and that damned persons being dead haue care of their liuing friends and that they in hell haue meanes to expresse their desires to bee vnderstood and heard of soules in heauen and consequently that the Saints in heauen haue care of vs on earth and heare our prayers as Papists foolishly gather out of the parable in Luk. 16. 19. 20. c. foreshewing the scope and end which is that they which refuse in this life to credit the holy Scriptures may not looke to be called by extraordinary reuelations This rule being followed will deliuer vs from the folly of such as rent some words in a Parable from the maine drift to serue some particular fancy and error Diuine writings though they do not by ostentation shew it yet they want not eloquence August 4. de doct Christ. Examples hereof especially to bee seene in the prophesie of Esaiah
incomprehensible by our reason yet being also a God of infinite truth and purity will not nay cannot write any false thing We may not rashly either our selues affirme or receiue from others any thing concerning Gods worship and mans saluation which wee do not read in scriptures August in Genes 4. Because all things necessary to faith and good maners or christian life are conteined in scriptures which are a perfect canon and touchstone of all things to be taught 2. Tim. 3. 16. 17. Whatsoeuer is truely and soundly collected from scripture is to bee beleeued of vs as though it were expresly written Greg. Naz. 5. lib. Theolog. The doctrine of the Trinity of 2. Sacraments of baptising infants and many such Reason is for that which followeth by good consequence from an expresse scripture is no lesse the minde of God then that which is in so many wordes set downe else godly and sound sermons and disputations and treatises were not to be credited and yet euery thing consonant to scripture is not to bee reputed scripture It is one thing to be scripture peculiarly so called another thing to agree with Scripture or to be grounded on scripture Whatsoeuer article and doctrine is necessary to saluation is deliuered plainly in the holy Scripture August 2. de doct Christ. 9. For otherwise the rule of faith and of life should come vnto a few learned ones except euidently it were taught in scripture so much as euery one may vnderstand for his owne saluation as also by this meanes there is left no plea for ignorance nor pretence of accusing the obscurity of scripture thereby to make people afraide of them as Papistes doe In euery scripture there is some thing visible and something inuisible there is a body and a spirit or soule the letters sillables and wordes be visible as the body but the soule and inuisible part is the sense and trueth wrapt and infoulded in the wordes which are as the barke ryne or bone the meaning within is as the roote and iuice or as the marrow The scripture deliuers some things of God which may be vttered and inquired into as that hee is the creator of the world and gouernour thereof the redeemer of mankinde c. but other things there be which are vnutterable and rather to be adored and beleeued then examined as the vnitie of his essence trinity of his person incarnation of the sonne and such vnconceiueable and vnexpresseable secrets Damascen de fide l. 1. c. 1. Reason is if nothing were found in scripture saue that which men may conceiue the reason and manner of then should not God be thought to be infinitely wise The scriptures haue an admirable and singular harmony and consent among themselues old with new Moses with the Prophets and Apostles with them both precepts promises and examples sweetely agreeing without contrariety though not without variety August de ciuit Dei 8. c. 14. Because the whole scripture comes from the inspiration of one spirit of verity who must needes be in all places like himselfe the whole scripture being but as one chaine or circle Such places as haue shew of repugnancy are easily reconciled by an intelligent reader August As where it is written 1. Tim. 2. 3. God will haue all to be saued yet Rom. 9. it is said he will not haue mercy on all a man of vnderstanding can see that one place speaks of one kinde of will the other of another Also that in Timoth. all may be ment not of euery one but of all sortes and kindes of men rich poore high low c. for there he speakes of the degrees of men for which prayer must bee made Thus by the thing before going or comming after and by the matter in hand all seeming ming contrarieties may be reconciled as when Christ saith in Iohn 5 may father worketh hitherto it seemeth contrary to that in Genes 2. 2. that God rested from his workes howbeit the very next wordes following doe accord these scriptures when he saith from the workes which he made that is from making more workes a new out of nothing but ceased not from preseruing and gouerning what hee had made as Christ ment in that place also Matth. 10. 10. it is written nor a staffe but in Mark. 6. 8. 9. Take a staffe whereas Mathew speaks of a staffe which might comber and burthen but Marke of one which might ease and releeue a traueller Thinges proper to the body are ascribed vnto and affirmed of the soule as hunger and thirst which are peculiar to the body to signifie the earnest desire of the soule and many other of like nature Because the soule is vnknowne to vs therefore the scripture speakes such things as appertaine vnto it in such wordes as our senses are best acquainted with the like is to bee said both of God angels heauen hell and most of diuine mysteries which are taught by earthly corporall things to help our rude and vnperfect knowledge If we do well distinguish times sundry things which seeme to iarre in scripture will bee soone accorded August As one of the theeues crucified with Christ did after the time of his conuersion reproue his railing fellow yet he himfelfe before his conuersion ioyned with his fellow in rayling And those shut vp in prison 1. Pet. 3. 19. were in prison of hel at that time when Peter wrote his Epistle but not when Christ preached by Noah vnto them The Euangelists in their narrations are diuers one from another but neuer contrary For it pleased the spirit to write that more fully by one which was more sparingly set downe by another and that which one toucheth not to expresse by another yet all speake what was true August in Iohan. The parable of the vineyard by Mathew alone of Lazarus and the rich man by Luke alone the story of the man borne blinde by Iohn alone cap. 9. Whatsoeuer is said in scripture by God for the comfort or erection of any one must be held to be said to all in the like case and condition Gregor morall 28. As the consolatory wordes spoken to Iosuah being in necessity Iosuah 1.5 are applied by the Apostle Heb. 13. 5. to all persons which haue any want or distresse Because to like or the same euils belong the same remedies and of like things there is like reason iudgement to be giuen this rule is of large and profitable vse for application of scriptures vnto our owne edification vpon like cases and circumstances both for reproofe exhortation and comfort Scriptures vnto Sacraments giue the names of the things or giftes which we haue by them calling circumcision the couenant baptisme our new birth and washing away of sinnes the bread and cup his body and bloud which is done to shew the similitude betwixt the signes and things giuen
also to remember vs and assure vs the better of the giftes promised in the worde and offered to vs in the Sacraments that they are giuen vs together with the signes this is a Sacramentall metonimie the obseruing whereof preserues from Transubstantiation The authority and strong credite which scripture hath with vs is from God whose word and voice it is so certified to our consciences by that spirit which indited it and is not deriued from the Church whose office is faithfully to interpret and preserue this word in purity by the vse of an holy ministery and so is the piller and ground of truth not a Mistris and Queene to commande and ouer-rule but an handmaide and seruant to expound it to the Saints therefore truly saith a learned author that the authority of Church in expounding Scriptures is ministeriall not absolute and soueraigne Men know by the scriptures such things as were otherwise vnpossible to be knowne of vs yet are of necessity to be knowne August de ciuitat dei l. 11. cap. 3. The whole mistery of Christ of which wee had neuer dreamed except it had beene reuealed in scripture neither can we ordinarily bee saued without knowledge of it Ioh. 17.3 the resurrection iudgement and things following were shewed in no other writers saue the sacred scriptures as God hath reuealed no superfluous thinges and vnprofitable matter so they had been still secret except hee had opened them All heresies haue risen from the corrupt and naughty vnderstanding of scriptures Hilarius aduersus Arrianos As from the ill vnderstanding of that 1 Tim. 2.4 Photius drew his heresie Christ to be man only not God Philip. 2.7 Marcian gathered the body of Christ to be not true but phantasticall and imaginary of those wordes in Iohn My father is greater then I Arrius grounded the inequallity between the god head of the father and of Christ. This happeneth by no fault of Scriptures but of men euilly vnderstanding them which cannot but breede errour as of well vnderstanding comes truth A particular example will afford a generall instruction when the equity of the thing done is vniuersall and the cause common otherwise not Iunius As we may not follow the examples of Ehud Sampson and Elias calling for fire because of these actions there were particular respects and speciall warrant no law to command to all what was done by them few The true cause why men erre in expounding scripture is for that they want the spirit of God inwardly to inlighten the iudgement and do not vse by plainer places of scripture to seeke light for those which bee more difficult and obscure else because they come with preiudice imposing a sense from themselues in fauour of their owne false opinion or bring not humble hearts and holy affections desirous to know the truth that they may obey it For men cannot know the trueth vnlesse they continue in his wordes Iohn 8. 32. Master White in his Treatise of the way to the true Church The scripture in the manner of teaching diuine things hath great respect both to our capacity and vtility Orig. contra Celsum lib. 4. God so speaking to man as if he were a man as Scholemasters fitt themselues to their yonge pupils and Nurses to their yonge infants whose meat they chew for them See Iohn 3. 12. Rom. 6. 19. I speake after the manner of man because of the infirmity of your flesh Where scripture dispraiseth and condemneth any man all actions which that man did are not dispraised absolutely As is to be seen in Iudas in Saul in Iehu and others Also where it commendeth the person of a man it followes not all his actes to be commended as in Peters deniall and Dauids adultery is very apparant but like a true glasse the scripture shewes what is faire and what deformed in euery one August contra Faustum If this had beene thought on that the Saints are not to bee followed but in good things nor in those neither if they be personall many would neuer haue made infirmities of the Saints a buckler for their iniquitie The scripture prophesieth both of good and euill things to come aswell of the abounding of iniquity and perils in the last daies and of the paines of hell as of the happinesse of the Saincts in heauen August Epist. 137. Because men being forewarned are halfe armed and that no man should be taken vnawares or be able to pretend ignorance In Scripture take knowledge of two generations one of good men the seede of Christ the other of wicked men the seede of the Serpent it must be marked what belonges to the one and the other and what is spoken of each particularly Hieron in Math. 23. See Psal. 1.2 and Psal. 3.7 throughout Because if these two generations and the things spoken of them be not wisely distinguished one shall not bee able to apply scripture rightly either to the vse of others or themselues Some sentences taken from heathenish authors are to be found in holy scriptures Hieron Acts 17.28 1. Cor. 15.33 Tit. 1.12 As the Egyptians spoiles furnished the Israelites Dauid holpe himselfe with the speare of Goliah so the holy Ghost strikes the heathens with their owne weapons and causeth heathnish books as handmaides to waite vpon diuine truth and as spoiles to enrich sacred diuinity But let others be wary and sober in the practise of this point It would be vsed wisely and religiously without preiudice to holy scriptures authority or hurt to the hearers or ostentation in the teachers It is a sure rule to be followed as in other actions so especially in sermons Let all things be done to edification Profundity and depth of Gods counsels and iudgements are not too narrowly and curiously to bee searched but wondred at with astonishment Aug. de vocat gent. lib. 1. cap. 4. After the example of Paul Rom. 11.33 O the depth c. The reason is because Gods waies are vntraceable and past finding out and secret things belong to God Deut. 29. vlt. As it is contempt to despise things reuealed which belong to vs and were written for our learning and comfort so it is a wicked curiositie to search into vnreuealed things which God hath kept in his owne power as why he would elect Peter and not Iudas c. Such things as wee cannot know them so it were not for our profit know them as what day the Angels were made and what God did before the world and in what place hell is and the iudgment shall be and such like All this checks such as search the time of Christs second comming and determine the ranks and orders of Angels Whatsoeuer things are written in Scripture are to bee referred vnto Christ who is author obiect matter and mark of old and new Testament for he is the end of the law Rom. 10.4 whereunto the law
as a schoolemaster leads vs Gal. 3.24 and in Christ all the promises of the Gospell are fulfilled 2. Cor. 1.20 the ceremonies also shadowed him and figured him who was the body Col. 2.17 but the body is in Christ. Therefore all hearers and teachers if they will profit in all their hearing teaching and reading must haue the eye of their minde turned toward Christ as the faces of the Cherubins were turned toward the Mercy-seat Do thus if euer you will do well digest this rule practise it pray for grace to do it it is a rule of rules August in Psal. 71. In some sacred stories and other places of holy scripture some thing is left out which in some other place of scripture may be found August in Psal. 77. Example in Heb. 12.21 Reports of Moses which is omitted in his story Exod. 9. Also Dauid in Psal. 105. mentioneth diuers things which in the story Exod. 4.5.6.7 chapters was left out The reason whereof is not forgetfulnesse or ouersight but the spirit setteth downe the sense in some places and the words in another affecting breuitie and to stirre vs vp to more search All testimonies of scripture are healthfull to men of sound vnderstanding dangerous only to the peruerse and froward who will not bowe their blinde reason and stubborne affections to the scriptures but wrest them to their owne peruersnesse August in Psal. 48. 2. Pet. 3.16 The knowledge of tongues H G L. also of Artes Gr. Rh. L.R. c. and good store of good Interpreters bee needfull for such as would so exactly know the scriptures as to be able learnedly and exactly to expound them to others The scriptures speake some things of Christ the head which also belong to his Church the body Aug. in Ps. 21. as Acts 4.9 why dost thou persecute me i. my members also 1. Cor. 12. 12. euen ' so is Christ i.e. the Church which is the mysticall body of Christ. The reason is because of the most straite coniunction between the head and the body Some speaches of scriptures are affirmed of or directed to one which belong also to others August Math. 16. 17. 18. the words of Christ to Peter were ment to all the Apostles as well as to him as appeareth by Iohn 20.22.23 The reason Christ tooke his beginning of one to teach vnitie to his Church in the confession of faith Of this nature be the Epistles of Christ intituled to the Angell of the Church but directed and ment to the whole Church See Reuel 3. 16. The reason is because the health or decay of the flock depends vpon the worth and vnworthinesse of the pastors Some things are said in scripture not according to the truth of the thing said but after the opinion of the time as others thought Thus Scribes and Pharisies are termed righteous Luk. 15. Hieron in Math. cap. 24. Thus also they bee called builders Acts 4. and Ioseph Christs parent or father Luk. 2. and thus hypocrites are said to haue faith Iames 2.18.19 Those good words of Scripture which we do not presently vnderstand let vs religiously beleeue and diligently ponder till the spirit open our wits Aug. in Psal. 54. Because it pleaseth God to keep our wits shut for a time that wee shall not distinctly see what yet wee are bound to credit for truth because it comes from a God of truth Thus did Peter Iohn 6. 68. and Mary Luk. 2. 51. The scripture vseth to call men by the names of beasts Chrysost. in Gen. homil 12. Thus the Pharisies and malitious Iewes are called serpents Math. 3.8 hereticks dogs Phil. 3.2 desperate sinners swine Matth. 7. wicked slanderers aspes Romanes 3. meeke ones doues wise ones serpents for the likenesse of qualities and passions there be giuen the same or like names to diuers creatures Scripture doth not alwaies allow the things and actions from whence similitudes be fetched Aug. in Ps. 157. as the fashions and manners of thiefes vniust stewards and Iudges Sacred scripture affordeth vs examples of all vertues theologicall politicall morall oeconomicall yea and of all vices prescribing remedies against all sinnes Chrys. in Act. homil 9. Examples of this rule abound euery where and offer themselues to the Reader that obserues the scripture The reason is because Gods word is perfect so is no other writing of any author whatsoeuer The knowledge of humane histories written of the Persians Babylonians Graecians and of the Romanes especially brings no small light to vnderstand sundry parts of scripture namely the books of Daniel and Reuelation which conteine historicall prophesies of things to be perceiued by the euents which are recorded in prophane and ecclesiasticall historiographers Euents of things set downe in humane stories is best interpreter of the prophesies in the Reuelation which book to the Fathers which saw not the euents as we do was therefore darker and harder to them then to vs. In way of disputation the Scripture somtimes infers some absurd consequents which follow vpon some error held by others whom the holy ghost would reforme by laying forth the absurdities which attend vpon their false opinion Augustinus de doct christ l. 2. â— 31 Examples hereof Rom. 4. 14. also 1. Cor. 15.16.17.18 For there is no better way to convict an erronious or hereticall fellow then by laying forth the wicked or foolish things which ensue and arise from his false conceits and thus also the truth is much holpen We may not neglect or lightly esteeme or slightly passe by any thing which we read in Gods word bee it mention of names or obseruation and distinction of time rehearsall of rites and pedegrees or any such matter which may be thought meane Because the holy Scripture being a word of a God infinite in wisdom conteins an infinite treasure if it haue exquisite searchers Did not Paul from obseruation of the time when Abraham was circumcised Rom. 4. 8. and when the Law was giuen Gal. 3. also from Christ his suffering without Ierusalem and from killing the beasts without the camp Heb. 3. gather very wholesome and waighty truths ergo contemn nothing which is found therein Chrys. Hom. 22. and 24. vpon Genesis To the vnderstanding of Scripture there needs great search Iohn 5. with earnest prayer Psal. 119. The reason because otherwise that which lyeth deep in the bottom for want of care may remaine hid from vs. Chrysost. One and the selfesame trueth is taught by many sundry similitudes in sacred scripture and in sundry formes somtime by precept somtime by exhortation sometime in prayers in thanksgiuings in examples and sometime in threatnings August in Psal. 8. The reason is that by varying the manner and forme of speach and teaching not only disdaine and weariness may be remooued but the truth receiueth better impression through such kinde
of proceeding Examples whereof amongst many easie to be marked take one or two The Church is compared to a vineyard an house a floore a net Againe that truth That all must belieue in Christ that will be saued is taught by way of commandement 1. Iohn 3.23 of exhortation Heb. 10.21 of example Heb. 11. of promise and of threatning also Iohn 3 18. also 36. Similitudes are rather for illustration to make darke things plaine then for confirmation to proue any doubtfull thing Such is the similitude of the euill steward of a vine Ioh. 15. of a King marying his sonne c. for similitudes are not argumentatiue The authority of diuine Scripture must not be subiected to humane capacitie August The reason whereof is because corrupt reason cannot diue so deep as Gods truth and the wisdom of God in his word is infinite our vnderstanding finite therefore they erre which will belieue no more than their reason can reach And this error hath been the mother of very many errors Whatsoeuer wee read in any heathen or ecclesiasticall author be it Father Doctor or Counsell or whosoeuer contrary to that wee read in scripture wee ought reiect it as false August In Ireneus we read that Christ died at the age of 50. yeeres Augustine that the communion ought to be giuen to infants In Origen that at length all deuills and men shall be saued and innumerable such like in other authors The reason is because the Scripture conteineth an infallible and perfect truth therefore it must needs be refused as false whatsoeuer in matter of religion and saluation is beside it or against it and whatsoeuer any of the learned Fathers do write truly iâ— must not be belieued because it comes from them but because it is grounded on Scripture or sound reason Certaine precepts are in common propounded to all as the X. commandements and whatsoeuer precept serues to expound them or illustrate them and some priuat to certain speciall persons as that to Abraham of killing his sonne to the Israelites of spoyling the AEgyptians Also diuers peculiar precepts to magistrates fathers and children pastors c. These common and proper precepts are to be marked because by that meanes a man shall the better walke in the waies of his calling August de doct christ All things reported and commended in Scripture must not be imitated by vs. Because many things well done were personall and not done for example to warrant vs to doe the like August de doct christ This being not knowne hath cast many vpon vnlawfull enterprises as one M. r Birchet in England who by example of Ehud thought he might haue killed a great personage in this land whom he took to be Gods enemie as some of Christs disciples offended by preposterous zeale in following Elias example calling fire from heauen When the Scripture speaketh somthing darkly it vseth for most part to ioyne thereto some plaine thing in the same place to giue light to it Whitaker Also it is Ieromes rule Esay 51. 1. the latter end of the first verse being somwhat hard is presently opened in the beginning of the second verse and in Deut. 7. 3. God hauing said thou shalt not make mariages with Canaanites by and by declares this more fully in the next words Also the 3. verse of the first of Esay expounds the second and the former part of the first verse of Esay 53. doth expound the latter and in Rom. 10. the 5. and 6. verses mentioning the righteousnesse of the law and of faith expoundeth the 3. verse touching our owne righteousnesse and the righteousnesse of God also the confession spoken of in verse 9. is interpreted verse 13. by calling on the name of the Lord. and in vers 8. hauing said the word is neere in the end of that verse sheweth what word hee meaneth to wit not of the law but the Gospell This is the word of faith which we preach See the like Rom. 8. 20. 31. 2. Tim. 4. 6. Rom. 11.7.8 1. Cor. 5.9 Ephes. 5.32 and often elsewhere though not alwaies For somtime we are to range farther of to fetch the sense of some places which we read The not obseruing of this Rule holds many in ignorance and carieth others to many errors We may not imitate the workes of Christ which be miraculous and proper to him as mediator but his morall duties only For they onely were giuen vs for example and paterne Math. 11.29 30. 1. Pet. 2.21 1. Ioh. 2. 6. that wee should walke as he hath walked The ignorance of this caused some to counterfeit themselues Christ as one Moore in K. Edward the VI. his time and one Hacklet in Q. Ellzabeths time Dauid George and sundry others according to that foretold Math. 24. Those things which are subordinate one put in order vnder another doe not fight and iarre so as vpon affirming one of them should follow the denying or excluding of the other as grace of the Father merit of the Son operation of the holy ghost ministerie of the word faith sacraments are subordinate in the matter of mans regeneration and saluation Kickerman Therefore it will not follow we are saued by grace ergo not by Christ. or this we are saued by Christ or iustified by Christ ergo not by faith or this we are iustified and saued by faith ergo what needeth ministerie or sacraments or prayer or good works as popish Priests reason most absurdly Againe Gods prouidence and endeauour in the vse of second causes and meanes be subordinate vnder and seruing one the other Therefore it will not follow we need not pray nor worke nor vse phisicke for body or soule nor preaching because it is ready appointed by Gods prouidence what shall be and what not be which all our care cannot alter as many fantastically argue to their owne perill and ruine Thus in the deliuerie of Christ to death God and Christ and Iudas Satan and Iewes are all subordinate These three latter as instruments to the two former all doing one thing though not to one end Scriptures do diuers times by the poore and needy vnderstand all Gods people poore or rich The reason is because howsoeuer the equitie of the things commanded or forbid may stretch to all sorts wealthy and needy yet there may bee particular reasons why we ought more especially regard the poore and why to that end God would commend his owne peculiar care of them amongst many examples hereof take these few Psal. 10.14 Psal. 14. 6. Psal. 72.2 he shall iudge the poore with equitie but in the next verse this office of Gods magistrate is enlarged to all the people Hills shall bring peace to the people by iustice The like Ps. 82. 3. 4. Iudges are charged to doe right to poore and needy and to defend them yet it is their dutie to discharge and performe
is significatiue and of good vse August Because no title or iott in Gods word is vnprofitable or vaine seeing all is inspired and profitable 2. Tim. 3. 16. therefore mention of persons times places c. bee not vnprofitable and to be neglected if it were but for this that they do euidence the truth of the thing related and paue a way to some substantiall matter It is vsuall in scripture to put all for many 1. Timoth. 2.3 God will haue all to bee saued Math. 3. all Ierusalem went c. Math. 4. 23. all diseases so on the other side many is put for all Rom. 5. 9. by the disobedience of one man many became sinners Now where the one of these is put or vsed for the other it will be manifest to him that marketh the matter handled August contra Pelag. In scripture this word vntill doth not alwaies exclude the time following but signifieth an infinite time or vnto eternity 1. Cor. 15. vntill his enemies be made his footstoole shall he raigne Hieron cont Heluid Also Math. 28. I will bee with you vntill the end of the world And 2. Samuel Michol had no childe vntill her death Math. 5. 26. vntill thou hast paide the vtmost farthing that is neuer as Marke expounds it Of this kinde is that Math. 1. 25. thought to bee vntill she had brought foorth c. in all which places by vntill a perpetuity is noted but else where a certaine limitted time is signified as vntill Penticost vntill I come till the pitt be digged for the vngodly in the Psalme this word vntill doth rather resemble the propertie of the tongue whence it is drawne as Aug. writeth then conteyne any deepe or more hidden meaning In genealogies it is the manner of the Hebrewes not to mention the females but males only Math. 1. Luk. 3. 1. Chro. 5. 6. 7. Because man is the more worthy person and the chiefe agent in all generation and the head of the family And because it is the surest side in which the name continues Hieron In scripture one is called first begotten or first borne not in respect of other brethren or sisters which are begotten afterward but because he came first into the world though none other follow afterward Math. 1. 25. had brought foorth her first borne Hieron against Helue In scripture a betrothed woman is called a wife and a betrothed man a husband though they neuer yet came together or knew each other Math. 1. 20. feare not to take Mary thy wife c. though she were only betrothed see verse 8. Deut 22. 23. if a maide be betrothed to an husband c. So likewise the man is called an husband so soone as he is betrothed to her Because betrothing is an essentiall part of marriage being duly performed and the solemnization is necessary vnto comlinesse honestie and auoyding of offence Hieron in Math. 1. Crying in scripture doth not alwaies betoken the sending foorth of a strong voice outwardly but inward compunction and feruency of spirit and affection Gen. 14. 15. wherefore criest thou Rom. 8. 15. we crie Abba Father Heb. 5. 7. Hieron in Gal. 5. The word spirit being put without addition is euer taken in good part with addition as vncleane euill in ill part Hieron Also spirit with a word of a genetiue case adioyned doth signifie the mightie working of God by his good spirit directing to good things a spirit of grace c. or by Sathan leading to euill a spirit of errour Sundry Prophets foretold things to come which were temporall as well as eternall thinges which belong to the Messiah though hee were the chiefe obiect of all prophesies also they prophesied not in words only but euen by their actions as Ieremiah by carrying a chaine prophesied the captiuity Ezekiell by flying in the night hauing broken downe a wall in his house Agabus foretould Pauls bondes by binding his owne handes c. This was done to make prophesies better obserued and regarded when wordes and things met together and to leaue the heedlesse and incredulous without excuse Gregor When Prophets report visions they do not alwaies mention or infer ought which they saw but doe declare what was said Esay 1. 2. A vision which Esay saw and then followes heare ô heauen and earth c. telling words spoken to him not sights shewed him yet are they called visions because God extraordinarily opened the eyes of their mindes to behold his iudgements vpon the wicked and to know most certainely the good promises made to the Church Hieron in Isay 1. Tēporall prophesies of earthly things which were neerer being fulfilled gaue proofe of the truth of the spirituall prophesies touching the kingdome of Christ which was farther of Because a God of vnchangeable trueth was authour of both Thus the Prophesies of the Iewes going in and comming out of captiuities and of destruction to other Nations being accomplished assured Gods people of the comming of the kingdome of the Messiah This rule being well known and marked by the Iewes had preserued them from hardnesse of heart Rupert in Hos. c. 1. Euangelists and Apostles in citing places out of the old Testament keep the words of the Greeke Septuagint when that differs not in sense from the originall Hebrew and somtimes in citing testimonies from Moses and Prophets they follow not the words either of the Hebrew or the Septuag but religiously keep themselues to the sense agreeing in vnitie of spirit though with variety of words doing rather the office of diuine interpreters then of bare alledgers of Scripture thereby to teach all pastors in cyting Scriptures rather to respect the matter and sense then the letter and words See Matth. 2. 15. and vers 23. Math. 26.31 also 1. Cor. 2. 9. and in sundry other places wherin they cleaued not to the word but forsooke them yet without damage to the matter and sense because that is the principall thing most to be obserued Hier ad Pamach The new Testament neuer cites any testimonie out of Apocrypha books but out of canonicall scripture onely Hieronimus Because God himselfe being the author and inspirer of it hath sanctified it and inspired it for the perpetuall and perfect instruction of his Church in the truth of saluation 2. Tim. 3.16.17 Therfore through all the bookes of Euangelists and Apostles not one Apocryphall saying is alledged and but three out of the books of the Gentiles to convince them the better with their owne testimonies which being once passed through the golden pipe of the holy ghost they are now no more to be accounted common or prophane sayings but part of Gods word Ignorance of this rule hath caused the Papists to aduance the Apocryphall books into Gods chaire to equall them with canonicall Words of knowledge and sense doe signifie besides
as a father spiritually to beget children to God through the sound and painefull preaching of Christ 1. Cor. 14. 15. Also he is as a nurse tenderly to feede them whom he hath begotten with great wisedome loue and patience 1. Thes. 2.2 AEnig 165. Who is he that hath sinne of his owne and yet is a Sauiour of others and how this may be Resolution Faithfull ministers of Christ are compassed with sinnefull infirmities as other men bee yet they are said to saue others as instruments by whom God the alone Sauiour vseth to call the elect vnto saluation this being a common thing in Scripture to attribute that worke to the instrument which is peculiar to God the Author Tim. 4. 16. Obedi 21. AEnig 166. Who is hee that soweth better thinges then he reapeth and how this may be Resolution The minister reapeth carnall things which perish but soweth spirituall thinges which endure for euer 1. Cor. 9.11 AEnig 167. How may one be the foundation and the builder of the same house at once Resolution Prophets and Apostles in respect of their office and worke were master-builders of the Church which is Gods house yet they are called foundations in regard of their doctrine by which the elect as liuely stones were laid vpon Christ as the only true foundation and corner stone Ephes. 2. 10. AEnig 168. Who are they that bee but friends to the bridegrome yet fathers to the bride and how Resolution The Prophets were but friends to Christ the Husband yet fathers to the Church the bride AEnig 169. 170. Who is he that is greater then Moses and the Prophets yet lesser then any true minister of the Gospell and how this may bee Who is hee that was a minister of the word yet a minister neither of the olde Testament nor of the new and how may this bee Resolution It was Iohn Baptist Christs herault and immediate forerunner who in respect of his doctrine was greater then the Prophets yet lesser then any true minister of Christ. For he could point to Christ with his finger and say this is the lambe of God which none of the Prophets could do but he could make no report of Christs suffering death and resurrection as the ministers of Christ are able to doe Also this Iohn comming in the middle betweene the Prophets and Apostles hee was so the minister of God as he neither liued in their state who preached before Christ came nor in theirs who preached after all things were restored by his death and resurrection AEnig 171. Who were they which were Seruants of Christ yet Christ called them not his Seruants Resolution The Apostles in respect of their office and charge to dispence Christs word to the instruction of his Church they were but Seruants Rom. 1. 1. but as Christ acquainted them with his fathers counsell so fully and so familiarly as one friend would do another in this respect they not seruants but more then seruants euen Christs friends as himselfe saith Iohn 18. 15. AEnig 172. Who were they which without force or weapon armor bands of men or stroke striking subdued the whole world to their king and how this may be Resolution It was the Apostles who by powerfull preaching faithfull praier and constant patience without other meanes brought and subdued Kinges and nations vnder the yoake of Christ 2. Cor. 10. 3. 4. AEnig 173. Who are they that succeede the Apostles yet are not their successeors Resolution Pastors and teachers succeede the Apostles in the office of teaching administring sacraments and discipline but in respect of their large coÌ„mission to teach all nations 2. Of their extraordinary graces And 3. of their priuiledge not to erre in their doctrine they be not their successors neither in the manner of their calling Also Popes and Cardinals boast of being Peters and Apostles successors and bee nothing lesse AEnig 174. How may a stone be a builder Resolution Euery godly minister as a Christian is a liuely stone of the spirituall building 1. Pet. 2. 5. but as a minister he is a builder both of himselfe and of others Ephes. 4. 12. AEnig 175. 176. 177. 178. 179. How may one at once both build and pull downe How may one teach others and not teach himselfe How may one bee darkenesse yet giue light to others How may the seede fructifie well yet the sower reape no fruite How may one loose his saltnesse yet bee able â—o season others The Resolutions When the doctrine and admonition which Preachers doe giue to others themselues do not beleeue and practise Then they pull downe more by their euill life then they builde vp by their good doctrine Also they remaine full of wickednesse which is spirituall darkenesse while the light of their teaching shineth before others Who reape much fruite by their paines the teachers themselues being barren and fruitelesse Loosing their soules because they are vnmortified yet able by good instructions to season the hearts of others AEnig 180. How may one haue the couering of a sheepe and the condition of a Wolfe Resolution Euery false Prophet is a Sheepe in aparance but a Wolfe in purpose and effect hauing a wicked meaing to kill soules with poisoned doctrine wrapt in sugered and sweete wordes AEnig 181. How may two feede the flocke with like diligence yet the one be an hirelinge the other a sheepehard Resolution If the one doe it for filthie luker or gaine sake chiefely and the other of a readie minde for the loue of Christ and of the flocke AEnig 182. How are wee commanded to be courteous and friendly euen to our enemies yet there are some to whom wee must not say God speede 2. Iohn Resolution Our priuate enemies being our brethren we are bound to intreate kindly and friendly Math. 5. 46. 47. but as for false Prophets which bringe and broach false doctrine wee are not to bid them God speede that is to haue any familiarity with them because they bee enemies to Christ and his flocke 2. Iohn 10. AEnig 183. 184 Who are they that vnder pretence of Christ and the Church doe most destroy the Church and fight against Christ and how this may be Who is he that of all men is humblest proudest at once and how this may be Resolution It is the Pope or Bishop of Rome with his mitred Prelates Cardinalles Monkes Friers Priestes and Iesuites who haue the Church much in their mouthes and Christ in their profession as if they would gather and builde for him whereas vnder this pretence they doe by their hereticall doctrine and damnable superstitions both make hauocke of the Church and destroy the pure religion and faith of Christ therein prouing themselues the ministers of Antichrist the head of which hellish rable is the Pope of all men the humblest in title calling himselfe the seruant of the seruants of God but the proudest in truth
written that he came not to iudge the world Resolution Christ his comming in infirmitie it was to bee iudged and condemned for sinne that he might purchase redemption by the price of himselfe but his second comming in glory will bee to iudge the world by rendring euery man according to his workes AEnig 410. 411. If Christ bee the onely iudge of the world how is it written that the Saintes shall iudge the world How may it bee that the Saints shall iudge the Angels Resolutions Christ shall iudge the world that is the inhabitants angels and men as his fathers lieutenant by his commission and authoritie gathering all before him inquiring into them pronouncing a righteous vnreuocable sentence which presently and mightily shall bee executed thus Christ alone shall iudge the Saints shall iudge as his assistants giuing consent and approbation to his sentence 1. Cor. 6. 2. 3. thus also shall they bee iudged euen of Diuels who are Angels of the bottomlesse pit AEnig 412. How is it that the vngodly shall not stand in iudgement and God will not enter into iudgement with the righteous yet both quicke dead shall stand before him that sitteth on the white throne to bee iudged Resolution The righteous shall not come into iudgement of condemnation nor the wicked into iudgement of absoluâ—ion but all shall come to the iudgement of inquisition and examination Rom. 14. 2. Cor. 5. 10. AEnig 413 What is that that burneth and consumeth not is changed and perisheth and yet abideth still and how Resolution The Bush which Moises saw Exod. 3. also the heauens elements and earth shall bee burned at last day yet their substance not consumed to nothing but purified in that fire like mettall refined in a furnace that they may abide in an immortall and glorious estate being for our sinne in bondage to corruption Rom. 8. 21. AEnig 414. What country is that wherein is all day and no night and how Resolution It is the country which we looke for in heauen where shall be an euerlasting most glorious light without any the least darkeâ—esse AEnig 415. What country is that wherein is all night and no day and how Resolution It is the region of hell where shall be a perpetuall darknes without any light AEnig 416. 417. How may one liue being vnder and in an eternall death How may one bee in hell that neuer came in hell Resolution The life of the wicked in hell shall be a dying life and a liuing death one may be in the hell of conseâ—ence who neuer shall come in the hell of the damned AEnig 418. What reasonable creature is that which had a body and neuer had soule Resolution The Angels are reasonable creatures who assume bodies by Gods dispensation when they were sent on messages to men they aâ—â—â—â—red as men but whence those bodies came or whereinto they were dissolued it is vnreuealeable therfore vncertaine AEnig 419. What people bee they whose life it is at once both happy and miserable bitter and sweete Resolution They be true Christians Gods faithfull children who be happie and liue sweetely vnder the hope reioycing of eternall glory but because they are most troubled with sinne assalted by Satan hated and persecuted by the world therefore their life is miserable and full of bitternesse AEnig 420. What soule us that which neuer was mixed with body Resolution God is the soule of the world which is susteined and gouerned by his secret prouidence as a body is quickned and ruled by the soule 2 Also Faith is the Soule of our soule whereby it liueth to God 3 Finally Christ is the Soule of the legall Ceremonies whereof the truth and substance was in Christ. AEnig 421. What grace is that which once had is neuer last yet is vtterly taken away Resolution A liuely faith is gone and vtterly taken away when wee die and inioy the things beleeued yet in this life it is neuer lost being once had by vertue of Christs prayer Ioh. 17. and by Gods couenant which is euerlasting Ier. 32. AEnig 420. What gift is that whereby we liue to God yet it selfe shall dye when we liue Resolution We liue now by faith in the Sonne of God Rom. 1. 17. Gal. 2. last but when we shall liue by sighâ— in heauen then shall be no vse of faith AEnig 421. What rich man is he who made a great supper without meate Resolution It is Christ Iesus when he cometh to suppe with a faithfull soule without earthly delicates AEnig 422. What fire is that which being once kindled is neuer quenched and how this should be Resolution The fire of contention between the seede of the Serpent and the seede of the woman will neuer be extinct The fire of Gods vengeance in hell will burne for euer so long as God indureth AEnig 423. Seeing all liuing creatures heere in earth be corruptible how is there a worme that shall neuer dye Resolution It is that worme mentioned in the Gospel euen horror of conscience for sinne which shall gnaw the soule euerlastingly euen as wood is eaten by the worme AEnig 424. How are we forbid to fashion our selues to this world yet without sinne we may fashion our selues to the world Resolution We are forbid to fashion our selues to the world of the wicked by imitating their vngodly customes and waies but to follow the world of beleeuers by liuing after their good example this is a duty AEnig 425. How we may haue two mindes and but one soule Resolution A regenerate man hauing but one soule yet in the state of corruption had his minde wholy depraued which by grace is wholy renewed but not perfectly whence it is that still hee hath both a good minde and an euill AEnig 426. How may they waite for adoption which be already adopted and how this may be Resolution The adopted children of God which be already sonnes and haue the spirit of adoption yet they doe want the full fruition of the heauenly inheritance being heare cloyed and clogged with sinnes and miseries which they doe both earnestly and certainly waite for AEnig 427. Whether dumbe and deafe may be saued seeing faith is by hearing and onely beleeuers are saued Resolution Infants idiots dumbe and deafe which be the children of faithfull parents they be within the couenant and haue the seale thereof therefore charitie will hope well of their saluation Secondly though they lacke the ordinary meanes of engendring faith to wit hearing of the word preached yet seeing this commeth to passe without their owne default by defect of yeeres or senses therefore God who is not tyed to the meanes necessarily may without them and doth inspire faith into so many of them as be elect the Spirit bloweth where he liste if the Rauens call vpon God what letteth but Christian Infants may in their kind and degree yea the Scripture doth attribute