and the Epistle to the Romanes Augustine doubteth not to affirme that he is able to shew all elegancies and ornaments of Rhetoricke to be in the Bible Because Rhetoricke being a good gift and God the author therof he might to great profit vse this Arte as an handmaid to minister to the Arte of Arts Diuinitie as to a Queene and mistresse Eloquence condemned 1. Cor. 1. 2. is vaine and carnall eloquence to expresse vaine-glory in the speaker and please carnall humors in the hearer to the preiudice of the power of Christ in the Gospell Scripture hath Allegories as Gal. 4. 22.23 24. and elsewhere often these are not to bee found in precepts of manners or in plaine and perspicuous places August 15. de ciuit dei cap. 17. An allegorie is euer to be expounded according to the meaning and drift of the place present where it is found Allegoricall senses are not of priuate motion but to be followed where wee haue the spirit for our president to go before vs and shew vs the way August in Psal. 8. All places of Scripture haue this rule common to them that they be interpreted by the matter handled and the phrase and the scope or end which is aimed at or by circumstances of time persons places also by precedents and subsequents by conferring scriptures and by analogie of faith that no sense bee receiued contrary to the ten commandements Lords prayer and the Articles of our beliefe Thus if we would haue the meaning of this place 1. Pet. 4. 8. Loue couereth a multitude of sinnes looke but to the precedent words set next before and compare this text with that Prou. 10. 12. then it will appeare to be ment of mutuall loue whereby we forgiue offences one to another and not that which should iustifie vs before God by deseruing forgiuenesse of sinnes committed against him as Papists dreame Numerall words as 5 7 10 c. though sometime they note a certaine time as 70. yeeres for the captiuitie c. yet a certaine finite number is put for an vncertaine oftentimes as in that phrase to fall 7. times to forgiue 70. times 7. times and many such like Also diuers numbers be either propheticall as the number of Daniels weekes or mysticall as the number of the name of the beast Reuel 13.18 But obseruations of numbers which be idle curious or superstitious must be auoided August 3. de doct chr 31. Scripture often in one word and saying vttereth one thing plurally and many things singularly as Blessed is the man c. Heare ô Israel and thou shalt not haue any strange God c. Because God would haue euery one take to himselfe that which is ment of that society and kind whereof hee is one In setting downe numbers scripture is not exact to reckon precisely but that little which may be ouer or vnder it reckoneth not as Luk. 3. 23. Acts 1. 15. The number of names which were in one place were about an hundred and twenty Augustine quest 47. super Exodum It is vsuall in scripture by a part to signifie the whole as Let euery soule be subiect for euery person man and woman Rom. 13. And by the whole to note a part as in the speach of Mary who seeking but for the body said they haue taken away my Lord and Math. 3. 5. All Iudea went forth that is a great part Gregor 3. moral cap. 9. Names giuen by God immediatly or by his appointment also the alteration of and additions to names by him haue spirituall and mysticall meanings As doth appeare by the imposition of the name Iesus Math. 1. and in the addition of a letter to Abrams name to signinfie multitude and detraction of a letter from Sarah Gen. 17. and in the mutation of Iacobs name into Israel Gen. 32. 28. to note his power and strength to preuaile with God and man This rule hath many authors The imperatiue mood of commanding is often put for the optatiue of wishing Orig. hom 1. in Cant. As in the Lords prayer Let thy name be hallowed thy kingdome come c. that is oh that thy name were hallowed thy kingdome come And Cant. 1. 1. Let him kisse me for oh that he would kisse me with the kisses of his lips Sundry wishing speeches be not so much prayers as prophesies foretelling what shall be rather then desiring they should be as imprecations against Iudas Saul and others in the Psalmes August in Psal. 78. It is the manner of Scripture hauing said a thing in one member of a sentence to repeat the same againe in the latter member whereof many examples in Prouerbs Psalmes 33.10 Greg. moral 28.16 It is done partly by way of explication and somtime for confirmation somtime for expressing or exciting zeale See more examples Esay 3.9 also Iohn 1.3 Psal. 6.9.10 2. Kings 20.3 Rom. 11.8 The accomplishment and fulfilling of former prophesies concerning Christ is an assurance of the rest which be fortold and not fulfilled Aug. de catech rudib c. vlt. The prophesie of the end of the world of restoring the creature of resurrection of the last iudgment of the state of all men after iudgment are as certaine as they of his birth suffering death c. Because one God of truth is author of all these prophesies and he is vnchangeable and infinite in power therefore can and will fulfill the one as well as he hath done the other By this rule might be stopped Atheists mouthes which mocke at the promise of his comming There is nothing taught in the new Testament which may not be proued by the old and what we finde in the old is also for substance read in the new August lib. 1. retract There bee euery where examples hereof Christ and his Apostles confirming their doctrines by Moses and the Prophets Luk. 24. and often elsewhere where one spirit indited all there must needs bee a consonancie and agreement in the whole and euery part The old Testament is the occultation or hiding of the new and the new is the manifestation of the old For what is deliuered and taught in figures types and prophesies of the old the same without such types be taught in the new but much more fully and not more manifestly alone Where Moses is mentioned there oftentimes not his person but his writings bee ment as Luk. 16.29.31 24. 27. In sundry places out of the old testament cited by Christ and his Apostles the sense is kept but not the same words alwaies as Rom. 10.15 18. 19. 20. 21. and often elsewhere Christ and his Apostles follow the translation of the Septuagint in Greek which rendreth the sense and not the words Also this is done to shew that Scripture is considered by the meaning and not by letters and syllables Lastly God dealeth
Theologicall Rules TO GVIDE VS IN THE VNDERSTANDING and practise of holy Scriptures Two Centuries Drawne partly out of Scriptures themselues Partly out of Ecclesiasticall writers old and new ALSO AEnigmata Sacra Holy Riddles Or Misticall Cases and Secrets of Diuinitie with their Resolutions Foure Centuries The vnfolding whereof layeth open that Truth that concerneth Saluation By T. W. Preacher of the word LONDON Printed by Edw. Griffin for Fran. Burton and are to be solde in Pauls Church-yard at the signe of the greene Dragon 1615. TO THE CHRISTIAN READER IT is not the words of holy Scriptures onely but the sense and meaning Beloued in Christ which is carefully to be searched after of all those who desire the knowledge of that Truth which bringeth to saluation such as endeuour to liue thereafter This appeareth well by that worthy sentence of a Greeke Father affirming That Pietie consisteth not in the sound of the Ayre but in the force of things signified whereunto accordeth that of Hierom the Latin Father The Gospell consisteth in the inward marrow of the sense and not in the outward sound of words not in the leaues of letters but in the root of reason To this purpose as I haue heretofore trauelled to lay forth the signification of words in Scripture by a short and easie Dictionarie already by me published to the world in the kinde acceptance whereof and other my labours I haue tasted of thy curtesie to my great encouragement So haue I now therevnto added Two Centuries and more of Theologicall Rules and aboue Fower Centuries of Mysticall Cases and Secrets of Diuinitie with their Resolutions as good helps and means to bring to light the hidden vnderstanding of the Scripture For certaine it is as humane Arts and Sciences bee they Grammar Logick or the rest so neither Diuinitie which is the Arte of Arts and Queene of Sciences can either bee taught or learned without Precepts and Rules And as it cannot be practised so can it not bee vnderstood without speciall fit Rules to guide vs in the Interpretation For the most of these Rules especially such as bee deriued from ancient writers I am beholden to Flaccius Illiricus the rest I either collected out of later moderne writers or by my owne obseruation I haue also added an Explication of all the Rules which bee drawne immediately out of the Scriptures To the other which be collected out of Ecelesiasticall Authors I haue for the most part ioyned both Reasons and Examples to explane them the better Some of these Rules doe further our vnderstanding in the Old some in the New Testament and some in both Some of them will steed vs in the Doctrines some in the words and formes of speeches vsed in the Scriptures and some serue to gouerne vs in the studie and practise of the word Whatsoeuer vse or worth they bee of which I verily hope will be much and manifold I dedicate them to all the Faithfull whersoeuer throughout this land dispersed If any either Ioshua or other young man shall out of enuy or iealousie obiect that by this meanes not only Eldad and Medad but as Chrysostome speakes the Shepherd and the Husbandman and the Spinster will bee able to prophesie and know as much as some Preachers do An answer is framed to my hand by Moses the man of God I would to God that all the Lords people could prophesie and that the Spirit of the Lord were put vpon them And by Paul Let the worde of God dwell plenteously in you in all wisdome Col. 3. 16. If this satisfie not The next answer is that if they who finde fault will labour to doe as much or much more seruice to the Church by their painfull endeuours they shall doe it I assure them without enuy on my part As for you beloued in the Lord take in good worth I beseech you both these my Two Centuries of Theologicall Rules and also my Power Centuries of AEnigmata Sacra or Mysticall Cases and Secrets of Diuinitie annexed of whose vse see their proper Preface and improoue them to your greatest spirituall gaine in Christ. To whose Grace I commend and commit you to bee guided and comforted by it for euer Farewell from my house in Canterbury 1615. Yours to his vttermost T. W. Theologicall Rules drawen partly out of holy writ partly out of ecclesiasticall writers both ancient moderne seruing to guide vs in the vnderstanding and practise of holy Scripture 52. Rules drawen immediately out of themselues ASKE and yee shall haue Seeke and yee shall finde Knocke and it shall be opened vnto you Math. 7. 7. The true and sauing knowledge of the Scripture by most earnest and daily praiers is to be begged of God through Christ Iam. 1. 5. Christ begun at Moses and interpreted to them the Scriptures and opened their wits that they might vnderstand them Luke 24. ver 27.45 It is Christ his office to open to man both the Scriptures by the ministerie of the Church and his minde by illumination of his spirit The spirit shall lead you into all trueth he shall write the law of God in your heart Iohn 14.26 Ier. 31.33 The holy spirite is both author and interpreter of Scripture which as it is inspired by the holy ghost so by his enlightning it must be beleeued and practised Therefore the high and soueraigne authority of interpreting of Scripture doth belong neither to Councels Fathers nor Pope but to the holy spirit the inditer of the Scriptures he is the principal interpreter 2. Pet. 1. 20. hee that makes the law is best and highest interpreter of the law In Christ are all treasures of knowledge and wisdome Col 2.3 We must desire to know nothing beyond or aboue or besides Christ then whom in the scriptures god hath reueled no greater nor no other thing euen Paul made this the bounds of his knowledge desiring to know nothing saue Christ and him crucified One tittle or Iod of Scripture shall not perish but be fullfilled Nothing is to be lightly regarded which is found in holy scripture Mat. 5. 18. How can they preach except they be sent how can they heare without a preacher how can they beleeue except they heare Rom. 10.14.15 We must depend for sound instruction not vpon mens traditions or fantasticall reuelations but vpon the sacred ministery set vp of god in his church which is the piller and ground of trueth because it propoundeth the trueth of doctrine and maintaineth it not because it ouerrules the sence Turne not from my precept neither to the right hand nor to the left neither put to them nor take from them Deut. 5. 38. 12. 32. The scripture giues vs a perfect direction both for faith and manners Christ is the end of the law to euery beleeuer Rom. 10,4 Christ with his passion and obedience is the summe marke and perfection of the whole law
nor like popery the better for their lying wonders They talked together of those things which were done Luke 24. 25. Conference with others of heauenly things is profitable with such Christ will be present to informe them I haue hid thy words in my heart that I might not sinne against thee Psal. 119. 11. I will not forget thy word Psal. 119. 16. Great care must be taken that good doctrines once learned be not forgotten for a Christian shall neither belieue nor doe more then he remembreth I will consider thy words Psa. 119. 15. The word of God once knowne must euer be in ones eye as a marke which Archers looke on to aime at so the word consider signifies in the originall as the learned say I know that Abraham will teach his seruants my lawes therefore I will not hide from him what I meane to doe Gen. 18. 17. 18. 19. The storehouse of the family is the breast of the master who the more he powreth out to the information of his seruants and children the more shall his owne store of heauenly wisdome be multiplied to him that hath it shall be giuen Whatsoeuer you do doe all to the glory of God 1 Cor. 10.31 The vtmost and farthest end of our studies in the scriptures must not be our owne glory in heauen but Gods glory and praise Rules to direct and guide in the reading and studying the holy Scripture gathered out of ancient and moderne Authors THE holy scripture vseth no kinde of speach which may not be found in common custom of speach amongst men as August lib. 1. de Trin. cap. 12. Because in the scripture God speaks not to himselfe but to vs men therefore he hath fitted and tempered his stile to our formes of words which we are most acquainted with Hilarius in Psal. 26. There is good reason then why the Scripture should bee more regarded of vs for the meannesse and homelinesse of the phrase sithens it is framed to our good The two tongues wherin the Scriptures were originally written to wit Hebrew and Greeke haue their Idiomes or proprieties which being obserued bring much light and being neglected the sense will bee troubled Augustine intract in Iohannis 10. The Hebrew and Greeke wordes both which be translated for euer or euerlasting do not signifie properly eternity in euery place where it is vsed but great continuance according to the propriety of both tongues Psal. 132. 14. The scriptures haue some peculiar words by which they vse to signifie some proper and peculiar matter Ambros in Luk. 1. An Angell appeared to Zachary as also in Genes it is writ-God appeared to Abraham in which places the word appeare signifies peculiarly that which is seene of a suddaine and could not be perceiued before Sense of scripture is to bee gathered out of the wordes For as a childe in the womb or a kernell in the shell so is the truth of things conteined in words without the vnderstanding whereof we cannot know the sense and meaning Hilar. de Trinit 5. Hieron in Eccles. cap. 1. It is therefore absurd to profer to teach the scriptures or to learne them without care to interpret wordes and phrases In scripture some time good things are spoken well when righteous things are taught rightly as Repent and beleeue the Gospell Or secondly euill things are taught euilly when wicked things are perswaded as in Iob Curse God and die Or thirdly good things are vttered euilly when some right thing is said with a peruerse minde as that Ioh. 9 Be thou his disciple Or fourthly euill thinges well spoken and dishonest things vttered in honest termes as Dauid went into Bathsheba And Rom. 1. The women changed their naturall vse into that which is against nature and innumerable such like See Gregor morall 23. cap. 3. Reason hereof is because the scripture speakes many things in the person of vngodly men whose crooked wordes it doth report vnto vs aswell as their deedes It is the manner of scripture not seldome to put one word twise in one sentence with a different signification Iohn 4. 35. where the word haruest twise put doth vary his signification first noting the earthly and bodily haruest and the spirituall haruest in the latter place Origen in Rom. 3. also Ioh. cap. 4. 13. 14. Water is twise repeated in diuerse sense first for elemenmentary water secondly for spirituall to wit graces of the holy Ghost This copulatiue particle And is vsed by the Prophets sometime when nothing is coupled and ioyned together August in Psal. 4. Ezek. cap. 2. 1. And he said to me Also Ezek. 5. 1. And thou sonne of man and very often else where Also this particle Therefore or Then is not alwaies illatiue or argumentatiue Rom. 8. 1. Reason is either after the manner of the Hebrewes this particle And beginneth the sentence absolutely without respect to any thing went before or it doth abound being more then needes or because it coupleth the wordes vttered outwardly to that which the Prophets heard inwardly By bodily things the scriptures lead and lift vs vp to see such excellent diuine things as bee in god by a figure called Anthropopathia Hilar. de Trin. Thus an hand is applied to God to signifie his working power an eye to signifie his knowledge an heart his will a foot his presence or gouernment winges his care and protection a mouth his word and commandement a finger his might a soule put for the essence of God nostrils for his indignation Because our dulnes to conceiue the thinges of God is so great as wee cannot perceiue them but by comparisons drawne from the things of men for this infirmity of our vnderstanding the scripture very often speaketh of inuisible thinges by visible and shadoweth spirituall by corporall This rule striketh against the errour of the Anthropomorphites which fashion vnto God the shape and nature of a man vpon mistaking such scriptures as attribute to him the members and actions of a man Sacred scripture vpon dumbe and dead things doth often put the person of such as speake by a figure called Prosopâ—paeia that is fiction of a person Gregor Naz. theolog 4. The firmament speakes his handiworke Psal. 19. Rom. S. 19. 20. 21. c. The creature waiteth groaneth trauelleth in paine c. Psal. 98.7 8. Let the sea roare and the floods clappe their handes let the bils reioyce c. Also Lazarus lookt vp and saw c. and said By this manner of speech wee are moued more to affect the things spoken and are more easily brought to vnderstand them Scripture ascribes the names of things that bee in truth vnto their similitudes and representations 1. Samuel 28. 14. 15. Saul knew that it was Samuel And Samuel said c. where the name of true Samuel is put vpon his
as an interpreter therefore addeth or changeth words for the better keeping of the sense This rule puts to silence cauilling aduersaries of Gods blessed word especially the wicked vnbeleeuing Iewes which take occasions from such mutations to harden themselues in infidelitie Some places in the old testament which seem meere historicall conteyning bare narrations of some thing done yet are mysticall withall hauing an hidden spirituall sense Aug. in Gen. 8. Thus in the historie of Ionas our Sauiour found the mysterie of his death buriall and resurrection For it pleased God to make some histories already done to be types and prophesies of things afterward to be done as that of Hagar and Sarah See Galat. 4. The holy scripture hath sundry words which according to the place where they be vsed do signifie diuers yea euen contrary things Aug. de doct christ c. 25. As Leauen to signifie the nature of the Gospell Math. 13. And also heresie and superstition take heed of the leauen of the Pharisies yea and in sinnefull corruption as 1. Corinth 5. Likewise a Lyon to signifie both Christ the Lyon of the tribe of Iuda and the deuill that roaring Lyon 1. Peter 5. Likewise serpent is put in good part Math 10. 16. wise as serpents and in ill part Gen. 3. 1. Because the things haue seueral properties and vses hence the words by which these things are noted are applied to sundry significations whereof some be contrary The literall sense of scriptures arising from the words duely vnderstood is the onely true and genuine sense analogies and tropologies are not diuers senses but collections or sundry applications of that one onely true litterall sense or a certaine maner of vttering the same sense as Allegories Too much libertie of playing with allegories in expounding scriptures is very dangerous and hurtfull as also to make figures where none are Origen is taxed of Epiphanius and of Hierome too for his licentiousnesse in turning scripture into allegories wherein also popish Fryers are much faultie This rule is against deuised allegories not against sober allusions It is the best and surest way of interpreting scriptures to expound one place of scripture by another as Esra did Nehem 8. 8. He gaue the vnderstanding by or according to the scriptures so Tremelius reads the place For what better interpreter of the holy ghost then the holy ghost also the scripture being as a light sheweth both other things and it selfe too like the sunne that great light Also there be cleare places enough to open the hard Aug. lib. de doct chr cap. 26. How much to blame are they which send vs to the Fathers to fetch thence all interpretation of scriptures wheras Fathers are to beleeued because they write that which is found in scripture but it is madnesse to make the Pope chiefe Interpreter Howsoeuer some one scripture somtime through difficultie or ambiguity of words and diuersitie of translations seemes to beget diuers senses yet euery scripture hath one certaine and fitt meaning which by all meanes is to be searched after and rested in Howsoeuer many profitable truths may be gathered out of a text yet we may not make euery scripture speake euery thing but what is a greeable to the matter handled scope and phrase aswell as to other scriptures and the anologie of faith to wit the Articles of our Christian Creede the 10. commandements the Lordes prayer and doctrine of the Catechisme Examples hereof innumerable the word Image Rom. 8. 29. is expounded diuersly of likenesse to Christ in holinesse by some in glory by others in afflictions by others Now the matter there handled and scope which is to comfort Christians vnder the crosse shewes the third sense to be only fitt to this place though the other be true and godly Likewise Rom. 10. 17. The word of God is interpreted by writers both of the Gospell the matter of our hearing mother of faith and of Gods commandement sending preachers and commanding them to teach this latter to be more meet sense appeareth by the phrase in that Paul saith not of the word of God but by the c. also by comparing this verse with the first words of the 15. verse Where a text of scripture is so ambiguous as it cannot be found out by vs after diligent search to which sense of two or three to leane vnto that text may be interpreted in both senses August cap. 2. de doct Christ. if the Analogie of faith will suffer nor be against the circumstances of the text hereof such as be preachers of the word shall in course of reading and preaching finde many examples Because it is our duty in interpreting scriptures not to swarue from the generall marke of the whole word faith in Christ and loue towards God our neighbour though wee misse of the particular scope and sense of that place which we handle but euer esteeme that sense to be corrupt that buildes vs not vp in faith and loue Wee must not bring a sense of our owne vnto the scripture but meekely receiue that which the scripture giueth of it selfe Papists in steede of fetching from Scripture the true sense of the word iustified in the epistle to the Romans and of workes where imputed iustice and works after grace and done by grace are plainly ment do bring a construction of their owne vnderstanding them of infused iustice and of workes done before grace in fauour of their owne error touching iustification and merit by workes done after grace by faith It is the ready and high way to all error to interpret scripture by preiudice in fauour of some opinion of our owne Many things be first generally spoken and then presently declared by particulars as 2 Tim. 3. hauing in the first verse said the latter times should be dangerous in the 2 verse openeth it by the particular vices which should raigne in the latter daies There be innumerable such examples which any intelligent reader shall obserue easily in the course of his reading The scriptures diuers times expresse the antecedent or that which goeth before by the consequent or that which commeth after contra Two examples hereof amongst many other are found in one verse Rom. 9.3.3 where a stone of triall as Isay hath it chap. 28. vers 16. is expressed by the consequent A stone of offence for so it proues to the disobedient which stumble at it by vnbeliefe and for not making hast in Esay Paul hath shall not be ashamed and confusion being an effect which followeth hast and precipitancy Though some things in scripture be not only aboue our reason but seeme contrary to reason either vnprobable or impossible yet beware that we neuer do beleeue any false thing to bee taught and deliuered there August Because God being of infinite wisedome may and doth in his word set downe things of vs
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
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
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
actions and affections for example when it is written that God knoweth the waies of the righteous Psal. 16. and that he knoweth who are his 2. Tim. 2.19 Reuel 2. 3. I know thy works it is further meant that hee knowes them with loue fauour and approbation meaning to reward and crowne them Also where it is said whom he foreknew Rom. 11.2 also 1. Pet. 1. 2. his eternall loue imbracing these as his oâ—ne is vnderstood there for the knew barely before all reprobates and deuils them and their works too but not with fauour and allowance Also remember which is a word of sense yet it often importeth care loue delight 1. Cor. 11 Doe this in remembrance of mee also God remembred Abraham Gen. 18. The scripture is to be taken in the largest sense if nothing hinder neither matter phrase nor scope Estay as 1. Pet. 1. 13. Trust perâ—itly on that grace which is brought by the reuelation of Iesus Christ. where grace may be at large interpreted of glory as imposition of hands Heb. 6. 1. of the whole ministerie and all the whole order of Church gouernment as prescribed by the word All interpretations must bee fit as well as true and one place of Scripture can haue but one fit and proper interpretation which is very hard somtime to hit vpon These two words of God be sometime vsed in scripture to note not auauthoritie but excellencie of the thing or person whereof they be affirmed as Nimrod an hunter of God Genes Sacrifices of God Ps. 150. the weapons of God 2. Cor. 10.4 the hill of God Trees of God and the like which import an excellencie Estay in Ps. 51. The scripture as it vnderstandeth somtimes lesse then is spoken to wit in all hyperbolicall speeches as in Gen thy seed shall be as the starres so somtime there is lesse spoken and more vnderstood Prou. 3. despise not the Lords correction also despise not his kindnesse Rom. 2.4 Psal. 51. 17. the Lord despiseth not by this is ment regarding or highly esteeming which is more than not to despise likewise in that speach Math. 7. depart from me I know you not that is I abhorre you and will surely punish you Adam knew his wife Euah Genes 4. that is had most inward familiaritie with her euen such as accompanieth bed-company also shall neuer be forgiuen Mark 3. that is shall be eternally punished likewise shall neuer see death Ioh. 3. that is shall liue blessedly in heauen for euer and many such may in reading be obserued where lesse is written and more ment Estay in Ps. 61. Scripture sundry times doth teach spiritual duties of faith prayer thanksgiuing repentance loue c. by such termes as serued to expresse the legall Iewish ceremoniall seruice and sacraments thus christian prayers and prayses are signified by incense and euening sacrifice Psal. 43.2 and by a pure oblation in Malach. also our repentance taught by purging out the old leauen 1. Cor. 5.8 also our whole religious seruice and worship vnder the new Testament is declared by offering gifts at the altar Math. 5.23.24 and by offering our bodies as an holy and liuing sacrifice Rom. 12.1.2 The reason is because ceremoniall worship ought euer to haue gone together with spirituall whereof it was also a shadow and type and moreouer to informe the Hebrewes that howsoeuer the externall altar and priest and sacrifices were abolished by the death of our Lord yet there remained a true worship and true sacrifices for Gods people to offer Esay 63.21 from mistaking this the Papists build there altars Beza In the writings of the Prophets the spirituall benefits of the Messiah and eternall good things to be enioyed in heauen were wrapt vp in temporall and earthly promises which was done by Gods wise dispensation who respecting the rudenesse of those times and their tender weaknesse did by things present and desirable to their nature to lift the minde vp to the true and celestiall good things Examples hereof are very plentifull as Esay 55.1.2 also Esay 49.7.10.12 and Esay 60.10 11. and verses 13.16 17. 19. The ignorance of this Rule as it led the Iewes into a conceit of an earthly Messiah who should haue an outward Monarchie flourishing and ouerflowing in earthly dignity and wealth so â—it occasioned others to imagine foolishly and falsly that the promises of grace and life euerlasting did nothing appertain to the Fathers before Christ but that they were no better than swine fed full with the acornes husks and wash of this world In setting downe the X. commandements Moses vseth a sinecdoche in euery one that is by some particular vertue or vice which he nameth he meaneth all of that kinde with all meanes causes occasions of it as in the second commandement an Image is put for all false worship in the 5. parents put for all superiors and betters in the 7. adultery for all sorts of vncleanesse about generation murther for all cruelty c. also thou for all and euery one M. r Estay on 10. command The negatiue or forbidding commandements imply the contrary as 1. command Thou shalt haue no other God that is thou shalt haue me for thy God commit not adulterie commandeth the contrary to liue chastly Estay Euery affirmatiue or commanding law implyeth a denying and forbidding as 4. com Keep holy the Sabb implyeth do not breake it Honour thy parents hath in it the contrary do not dishonour Euery commandement doth require obedience from the most inward secret thoughts and motions Reason because the whole law is spirituall as the command which forbids Adulterie forbids to lust after a woman an angry thought vnder murther Math. 5. The future tense is put for the imperatiue moode as Thou shalt not take the name c. Thou shalt not steale and so in the rest for thou maiest not thou oughtest not Estay on the ten command In setting downe the commandements God obserueth an exact order placing the waighest things and duties first afterward the lesse waighty as his essence and person before his outward worship his worship before his name his name before his Sabboth also duties of the second Table be lesser then the duties of the first and sins against the first greater theÌ„ sins against the 2. in equall comparison I meane in comparing thoughts with thoughts words with words actions with actions also maine duties with maine and meane with meane but not comparing the greatest sinnes of the second with the least of the first and smallest duties of the first with the weightiest of the second Table The last six rules do serue to guide vs in the right and full interpretation of the law or X. commandements By the ignorance whereof many remaine exceeding ignorant in Gods law to their great hurt Legall and Euangelicall sentences or promises must be distinguished not by books but
by the nature and condition of promises for legall promises may be found in books of the new testament as Ro. 2.7.8.9.10.11.12.13 also Rom. 10. 5. Gal. 3. 10. 12. and contrarily promises Euangelicall of grace may bee found in the books of the old Testament as Psal. 132. 1.2 also Ierem. 32. 31. 32. c. therefore they are to be discerned the one from the other in this sort namely according to the rules following Wheresoeuer promises of temporall or eternall good things are made on condition of works as they be the perfect keeping of the law all such promises are legall which no man can lay claime to except he bring an absolute obedience in no point failing which none since Adam saue the man Christ can do therfore he only hath right to eternall life and to all good things in the strict iustice of the law they which belieue claime by his title conueied to vs by faith in Christ. All promises of the life to come or of this life which be made on condition of belieuing or of repenting and working as repentance and workes though vnperfect be signes markes and fruits of faith and faithfull persons all such promises be Euangelicall whereunto euery beleeuer how weake soeuer be his faith but as a grain or mustard-seed may lay claime and challenge through the grace of God freely promising and giuing them Christ his sonne and all good things with him as godly sorrow bringeth repentance to saluation 2. Cor. 7.10 and Luk. Blessed are they which heare and keep the word and 1. Timoth. 6. Godlinesse hath promises c. Psal 1.1.2.3 and Iohn 3. hee that belieueth shall not be condemned he shall be saued hee shall passe from death to life and the iust by faith shall liue Hab. 2. 4. all those and all of this sort and sute are promises of the Gospell The well obseruing this difference between promises of the Law and Gospell will bring great light both to teachers and hearers and the neglecting of it will trouble and confound both nothing being so dangerous as not to distinguish well betwixt Law and Gospell as M. r Fox and Luther do teach at large Touching such places of scripture where morall duties be commanded and commended they must be vnderstood according to these Rules following set downe by M. Estay in Psal. 119.1 Though no word bee spoken of Christ yet it must be vnderstood that he alone is the full cause of euery part of our saluation Act. 4. 12. All morall duties are then commended in any party when the party that doth them is first in Christ hauing his righteousnesse imputed to him and his sinnes pardoned through the death of Christ. Reason is because all our duties are acceptable to God through Christ 1. Pet. 2. 5. and that without faith in Christ none can please God Heb. 11.6 lastly because our best duties being vnperfect and full of blemishes must bee purged by forgiuenesse of sinnes therefore the good things done by Saul or Iudas or proud Pharisies or other euill men please not God All good workes must haue a pure heart for the beginning and Gods glory for their end that is they must be done of conscience to godward out of obedience to his word and with desire and purpose by such obedience to glorifie him for the bare deed neuer please God Thus Abell thus Abraham Moses Dauid Ezekiah did their works and all the regenerate doe them thus and thus Papists neither do nor can do good works Morall duties when they haue blessednesse promised to the doing of them are not to be considered as causes thereof that is Christ as is said before but as signes which shew to a man that he is faithfull and therefore happy and blessed or as the way which leadeth to blessednesse These duties must not bee vnderstood in the strictnesse and rigor of the morall Law but expounded of a continuall and vnfained desire purpose and indeuour to doe them sorrowing when wee cannot doe them as we ought asking pardon wherein we faile and setting a fresh vpon them striuing alway to prooue better and better This rule would preuent scruples and feares which weak ones haue thorow a sense of their owne wants and failings When the scripture commends any as being perfect or exhorteth any to bee perfect it must bee vnderstood of vprightnesse not of absolutenesse of a perfection in parts striuing to all duties not in measure and degree for it is impossible for any Saint in this world to attaine to a certaine and perfect loue and obedience that is reserued till next life Estay in Psalm 199. this Rule would haue preserued Familists and Papists from conceit of imagined perfection in this life Likewise the Scriptures that affirm of the Saints that they are worthy must either be vnderstood of the worthinesse of the person accepted as worthy for Christ his worthinesse not of the worthinesse of workes or else worthy signifies in such texts no more but meet and fit as Math. 3.8 Luk. 21. 36. Col. 1.12 Reu. 3. 4. for they are worthy Thus there will be no footing for Papists merit in these texts of scripture Perkins in Reu. 3. In the doctrine of iustification of elect sinners before God where the Scripture mentioneth Christ onely without faith there vnderstand it alwaies with reference to faith see Gal. 3. 8. and contrariwise where faith is mentioned withouten Christ it hath respect to him as the obiect Rom. 3. 28. 30. Reason is because there is a necessary mutuall relation betwixt faith the instrument and Christ the obiect and matter of our righteousnesse Christ iustifying such onely as haue faith to beleeue in him and faith looking directly and only to the promise concerning Christ. The ignorance of this Rule bred that absurd and vn-gospellike error of actuall iustification by Christ without the help of faith The books of the new Testament speake of the passion of the Lord Iesus by a Synecdoche that is putting a part for the whole the visible sufferings for the invisible Thus vnder his suffering of death be comprehended all the sufferings of his life also his whole suffering spirituall and bodily is comprehended somtime vnder the offring of his flesh or body as 1. Pet. 1. 24. Heb. 10.10 1. Pet. 4.1 sometime vnder sprinkling or shedding his bloud Math. 26.28 1. Pet. 1.2 somtime vnder his stripes Esay 53.5 and that all both the inward paines of soule properly felt for sin and outward smart of the body went together for the full and whole sacrifice for sinne is very clere by Heb. 9 28. where it is written that by the offering of himselfe hee put away sin that is his whole manhood was the sacrifice propitiatorie for sinne also the story of his sufferings which mentioneth his soules sorrow ere euer his body was medled withall makes it most manifest Math. 6.38.39
his bloud c. Yet the scripture affirmeth of his diuine nature that the Lord of glory was crucified 1. Cor. 2. 8. And that God purchased his Church with his bloud Act. 20.28 And on the otherside that is attributed to his manhood which belongs to his godhead peculiarly Ephes. 4. 10. He that descended is the same that ascended See more examples Luke 2.52 also Ioh. 8. 58. Graecians call this coinonia Idiomatoon Beza Perkins Zanchius Some workes of Christ are proper to his godhead as his miracles some to his manhood as his naturall and morall workes some to his whole person as his workes of mediation in which each nature doth that which was proper vnto it Zanch. When the same places which bee in the old Testament be repeated in the new with some alterations additions and omissions this falles out for these fiue causes 1. For expositions sake as Psal. 78.2 compared with Math. 13. 35. Psalm 110.1 with 1. Cor. 15.25 Psalm 116.10 with 2. Cor. 4.3 Secondly for discerning sake to the end that places persons and times might be distinguished as Mich 5.2 compared with Math. 2.6 Thirdly for limitation sake that the sense of the place might be truly restrained according to the minde of the holy Ghost as Deut. 6.13 compared with Math. 4.10 and Genes 2.24 with Math. 19. 5. Fourthly for application sake that the type might be fitted to the trueth as Ionas 1.17 with Math. 12.39.40 also Esay 61.1 with Luk 4.18 Fiftly for breuity sake some things are omitted because they agree not with the matter in hand as 1. King 19.10.18 with Rom. 11.3.4 Perkins Touching plaine places this rule is to be followed if the naturall signification of the wordes of the place expounded doe agree with the circumstances of the same place that is the proper meaning of that place as for example Rom. 3.20.28 It is written a man is iustified by faith without workes the naturall signification of these words is plaine that euery elect person when he beleeues in Christ is absolued from his sinnes and accepted of for iust without merit of his owne workes this sense we presently receiue because it agrees with circumstances of the place and with holy Scripture Perk. For expounding darke places let this be the rule If the natiue or naturall signification of the wordes do manifestly disagree with the anologie of faith and other very plaine places of Scripture then it must be refused and a figuratiue improper sense is there the true sense As for example the natiue and proper signification of those words Math. 26.26 This is my body is this that the bread is his body or is turned into his body but this cannot be the meaning of the place because it disagrees with Articles of our Creede which teach that Christs body is made of the Virgine by conception of the holy Ghost not of bread by the Prists consecration also that it is ascended into heauen and shall returne wher he commeth to Iudge the quicke and the dead also it disagrees with that manifest scripture which saith that the heauens must conteine him till the time that all be restored Act. 3. Perkins The supply of euery worde which wanteth is fitting enough to the place propounded if the word supplied agree with the anologie of squire of faith and with the circumstances and wordes of the same place as Exod. 19. 4. I haue caried you on Egles winges here wanteth as it were likewise Es. 1. 13. I cannot iniquitie here must be supplied beare which wanteth Exod. 4. 25. Zipporah tooke a sharp supply knife where there is Ellipsis or want of any word then it signifieth either breuity or swiftnesse of affections Perkins When Repentance is attributed to God in Scriptures as Gen. 6. it noteth only the alteration of things and actions done by him and no change of his purpose and secret decree which is immutable Perkins Things spoken as if they were already finished and yet be not so they must bee vnderstood as being in the way to be finished or as being begunne to be fulfilled As Noah being 500 yeere old begot Shem Ham and Iaphet Gen. 5.23 that is he began to beget them See the like Gen. 11.26 also Luk. 1.6 and they were iust in all the commandements that is they begun entire obedience and endeauored to doe all Perkins Promises must bee vnderstood with condition of faith where the condition is not expressed A superlatiue or exclusiue speech vsed of one person in Diety doth shut out creatures and fained gods but not the other persons As Iohn 17.3 This is aeternall life to know the onely true God this sâ—uts not out Christ and the spirit but false Gods so doth that 1. Tim. 1. 17. Rom. 16.27 Ioh. 10.39 Perkins All workes of the Trinity and all attributes must bee vnderstood inclusiuely without exception of any other of the persons Perk. This word nothing is put for little or small as Ioh. 18.20 I haue spoken nothing in secret that is little Also Act. 27.33 also none is vsed for few as all is put for some or many Ier. 8.6 1. Cor. 2.8 none of the rulers that is few And alwaies is put for often long as Prouerb 13.10 alwaies there is contention amongst the proud that is often it falles out so Luk. 18.1 pray alwaies that is long with continuance Luk. 24.53 Ioh. 18.20 Euery where is put for here there without respect of place Math. 16.20 Act. 13.30 also This negatiue particle not is often put comparatiuely or respectiuely and not absolutely or simply as Hos. 6. I will haue mercy and not sacrifice that is rather then sacrifice or not sacrifice in respect of mercy 1. Cor. 1. sent not to baptise but to preach also Psal. 51. Sacrifices thou wouldst not haue that is in comparison of a contrite heart Ierom. 32.33 euery man shall not teach his neighbour Also not is sometime put for seldome as 1. Kings 15.5 Luks 2.37 she went not out of the Temple that is seldome or scarcely The present time being put for the time to come doth signifie the certainty of the thing spoken of as Esay 21.9 Reu. 18.2 Babilon is fallen Babilon is fallen for shall certainely fall Vnto the dubbling or repetition of wordes belong these rules following When a substantiue is repeated or twise mentioned in one case it signififieth first aemphasis or force as Lord Lord. Secondly a multitude as droues droues Gen. 32. 16. that is many droues Thirdly distribution as 1. Chron. 16. a gate and a gate that is euery gate and 2. Chron. 19.5 Leu. 17.3 a city and a city that is euery city Fourthly diuersity or variety as Pro. 20.20 a waight and a waight that is diuers waights an heart and an heart that is diuerse or double heart A substantiue repeated in diuerse cases if it be in the
these things to all the people of what condition soeuer Deut. 1.16.17 Againe where vsurie is forbid or taking increase for loane toward the poore Exod. 9.22.25 Deut. 23.19 this prohibition is extended to all the Iewes to whom money or ought else must not be lent with couenant for gaine for the duty of lendings sake which appeares first because hee saith generally to a brother and all Iewes were brethren in this sense being all worshippers of one God 2. ly Because hee opposeth a Brother to a stranger not a poore man to a rich 3. ly Because the Prophets who are the Interpreters of Moses as Moses of the Law and the Apostles of the Prophets haue euer set downe this prohibition without limitation See Psal. 25. 5. Ezek. 18. chap 23. Prou. 28.4 This rule is an halter to strangle all vsurious practises or taking increase for the duty of lending Promises of temporall good things must be vnderstood with exception of the crosse and chastisement Because somtimes to many Christians it is better for them to be exercised with afflictions then to be in health and ease Godlinesse hath promises of these obey me and it shall go well with thee and thou shalt prosper This particle if is not alwaies a note of doubting but of reasoning and of one which argueth to confirme and strengthen himselfe and others Rom. 8 31. if God bee with vs who can bee against vs when in the Prophets we read this word such like as Ioel 1.14 who knoweth if he will returne Act. 8.22 if it be possible then no vncertainty on Gods part is noted or inhability to do that which is spoken but a difficulty of the duty sometimes an vncertainty of the thing on mans part yet if is sometimes put doubtingly if thou be the sonne of God Math. 3. 34. It is vsuall in scripture to attribute to the instrument that efficacy and force which is belonging to the author and worker As the Ministers are said to saue 1. Tim. 4. verse last faith to iustifie Rom. 3. 28. Baptisme to regenerate afflictions to bring patience Rom. 5. 4. parents to prolong the liues of children Deut. 5. 22. and beget the bodies of their children Heb. 13 and many such like The reason why God commits his own worke to the meanes it is to giue more countenance to the meanes if they be good that they may be the more respected The ignorance of this rule caused some Heretikes to ascribe diuine operation and vertue to the Sacraments which are but voluntary instruments by which being rightly administred and vsed God giueth grace as himselfe pleaseth When any sinfull actions are attributed to God as that he hardned Pharaohs heart that hee gaue men ouer to vile affections and a reprobate minde and sendes a spirit of slumber into men and prouoketh others to anger and enuie and turneth their heart that they should hate and the like speeches we may not vnderstand that God putteth into any the poyson of sinne for hee tempteth none to sinne Iames 1. but hee doth it by deliuering them ouer to Sathan and their lusts to be hardned c. as a iust iudgement of a iust iudge who punisheth one sin by another For this hauing a respect of God in it being the execution of his iustice may be done of God most holily Therefore Papists slander vs in affirming that we make God author of sinne whereas we make him onely author of the iudgement Comparison of places of Scripture together to get the sense the better is either of the same place with it selfe vttered else where in scripture as Hab. 2. 4. with Rom. 1. 17. and Gal. 3. 11. also Leuit. 8. 5. with Rom. 10. 5. and Gal. 3. 12. or else with places like in matter and phrase as 1. Cor. 10. 4. with Rom. 4. 11. and Gen. 17. 10. and Exod. 12. 11. or with places altogether vnlike which seeme to differ in matter and phrase as Gen. 46. with Act. 7. And Gen. 48. with Act. 7. and 3. 28. with Iam. 2. 24. In the first kinde betweene like places there fall out many mutations and changes some wordes added or taken away or altered which is either done without all fault by Angels and holy men of God citing them rightly or corruptly by Sathan as Math. 4. 6. or by Pharises Math. 5.27 33. Philosophy as Mathematickes c. is behoouefull for students of diuinity so it bee soberly dealt in for many things are to be found in Philosophers false superstitious and vaine August As of eternity of the world and that vertue is in our power and touching our chiefe good c. One of the greatest helpes and best meanes to vnderstand the scripture is to keepe a good conscience liuing according to that wee know out of the word being ioyned with continuall and feruent prayer M. Perkins For Christ saith in Iohn 7. 17. He that doth the will of my Father shall vnderstand the doctrine that it is of God And how often euen in euery verse almost doth holy Dauid pray for the opening of his eies and the teaching of him Gods statutes It was the saying of a godly Minister that he profited in the knowledge of the word more by praier in a short space then by his studdie in a longer time Any person shall so much more deepely vnderstand the scripture by how much his minde is more intent and fixed vpon them The reason is because such rich treasures are in euery place of scripture as neede carefull sifting and great intention of minde to finde them out Therefore Christians are charged aswell to marke and heede what they read and heare in the scriptures as to reade and heare them Gregor in Ezek homil 7. The truth of many things to be fulfilled in Christ were written before in types as Psal. 2. many things vttered of Dauid in type which in truth to the full were accomplished in Christ only as verse 1. 2. and verse 7. 8. 9. Also of Salomon typically are spoken sundry things in Psal. 72. verse 5. 8. 11. c. which cannot agree but to Christ likewise in Christ was verified what before was written in shadowes and figures of the brasen serpent of Ionas Hieron in Dan cap. 10. Reason is because God purposed in his dispensation of the doctrine of grace to proceede by degrees and to honor the times of the Gospell with the fullest Reuelation Euery booke of scripture may not be permitted to be read of euery age Nazian Reason because such as bee younge and rude cannot be capable of misticall bookes which be of abstruse or hidden sense as Canticles Daniel Ecclesiastes Reuelation c. and therefore best were to beginne with historicall bookes then with doctrinall as Prouerbes Psalmes c. then to proceede to Propheticall as Isayah Ieremie c. and lastly to such as
c. The reason is because as man had sinned in the whole and a full satisfaction was to be made to the iustice of God so Christ tooke our whole nature to this very end that he might suffer in it and so saue vs wholy Heb. 2.14.15 Books of the new Testament citing authorities out of the old as they looke chiefly to sense not precise keeping the word and take them from canonicall scripture onely so they regard not number of the chap or verse or name of authors alway but generally alledge them thus it is written contenting themselues with a few testimonies and they choise and fitt ones See Rom. 9. and 10. throughout and the 11. also The doctrine of the Trinity is more obscurely taught in the old Testament before Christ his incarnation but more plentifully and manifestly in the new The reason is because Christ bringeth with him a greater light then Moses and the Prophets Math. 3. 16. 17. and chap. 28. 19. Iohn 5. 8. Where the old Testament bringeth in God appearing in humane shape or speaking to the Patriarkes and Prophets there vnderstand it alwaies of the second person for hee it was by whom the father in all ages declared himselfe to his Church Iohn 12. 37. 38. 39 40.41 and compare that place with Esay 53. 1. and the chapter 6.9 also compare Rom. 14. 10. 11. with Esay 45. 23. and see 1. Cor. 10. 9. This would haue kept Serueltus and others from denying the aeternall godhead of Christ. The word which signifies to predestinate is but sixe times found in the new Testament neuer in the old being referred but twise to thinges as Act. 4. 28. and 1. Cor. 2.7 and then it is translated determined before 4. times applied to persons as Rom. 8. 29. 30. Ephes. 1. 5. 11. and neuer applied in scripture to reprobates but to elect persons only Yet diuines in scholasticall and theologicall discourses doe inlarge this strict acception of the word and vnder predestination doe consider the decree both of election and reprobation The doctrine of Gods most free predestination ought to bee taught to Christs Church by the Pastors of the same August The reasons be because it is a part of his reuealed will and therefore belongs to vs and our children Deut. 29. last Also Christ Iesus taught it Ioh. 6. and his Apostles Act. 5.13 Rom. 9. throughout Rom. 8.23 30. Rom. 11. 1.2.3.4.5.6.7 Ephes. 1.4.5.6 and else-where often These former scriptures our Church well and rightly appointeth to be read wherein is more danger then in expounding them soundly Thirdly it is the ground of patience and constancie Rom. 8. 28. also of piety and of the loue of God Rom. 12. 1.2.1 Ioh. 4.19 And lastly exciteth to thankefulnesse when wee haue learned that there is no good in vs concerning saluation or otherwise but that which God from euerlasting determined to put into vs. This mooued blessed Paul to blesse God for himselfe 1. Timoth. 1. 14. 15. 16. 17. and for others Ephes. 1.3.4 The doctrine of Gods predestination in electing some and not others without any respect of mans worthinesse for his owne very good pleasure and will sake to the glory of his mercy and iustice would bee taught very warily and with good cautions first with consideration of the weake that no matter of discouragement be giuen them and of the wilfull and obstinate that no occasion of presumption and carnall licentiousnesse be iustly offered them but as it may comfort the one against dispaire and rouse the other out of security 2. That the texts out of which the doctrine is gathered bee faire and full for it without inforcing them 3. That sound proofes bee brought out of the word to backe euery point that is deliuered and let nothing be taught but that a reason may be giuen out of scripture for it 4 That it bee expressely affirmed that no man may thinke either himselfe or another to be reprobate for only God knowes who are his and he that is not called today may bee tomorrow but rather to labour for assurance of our owne election and to hope charitably of others which submit to the outward ministery and preaching of the word 5. That a man aduenture not to teach it others vnlesse he himselfe haue well learned the same and digested it Lastly that the hearers be warned to heare with sobriety and to vnderstand with sobriety desiring to know no farther of this mistery then is reuealed and to referre their knowledge therein not to vaine dispute but to builde vp themselues in the comfortes and duties of Christianity This word heart is commonly in scripture put for the soule and minde of man Reason is because the soule though it be in the whole body and in euery part yet keepeth her chiefe residence in the heart as it were in her chaire of estate Secondly as naturall life proceedes from the heart of the body so the beginning of the godly life is from the soule And lastly to teach that God regardes not outward shewes and deedes vnlesse they come from within Math. 15. out of the heart proceede euill reasoning adulteries c. Also Prouerb My sonne keepe thy heart aboue all keepings Rom. 10. with the heart man beleiueth And Psal. 51. 10. create in me a right heart and very often else where Estay in Psal. 51. This word all is not euer vsed absolutely and vniuersally for euery one but restrictiuely with limitation to the subiect and matter handled as for example Ioh. 1. 3. All things were made by him Rom. 10.12 God is rich vnto all where the limitation is presently added which call vpon him Rom. 5. by the iustification of one grace hath abounded towardes all This is to bee restrained to iustified ones of whom hee speakes there Coloss. 3. The peace of God which excelleth all vnderstanding that is all humane vnderstanding the like in Ioh. 3.13 Thus much must bee said of the particle none or no man Ioh. 3. No man receiueth his testimony this must bee vnderstood with restraint to the wicked The ignorance of this rule hath caused diuerse to denie the doctrine of perticular election and to pleade for vniuersall grace with deniall of diuine reprobation Kekerman Paraeus Petitions or praiers conceiued or vttered in the imparatiue moode must be reduced into the indicatiue where a reason of the petition is rendred Psal. 5. 2. Hearken vnto the voice of my crie for I call vpon thee This must be vnderstood thus O God it is agreeable to thy nature to heare mee seeing I call and Psal. 16.1 Preseru◠me ô God for I trust in thee and the like in other Psalmes Kekermannus What is proper to one nature in Christ is often affirmed of the other or of his whole person The reason hereof is the vnity of his person it belonges to the humane nature to bee crucified to shed
singular number it argueth certainety as Sabboth of sabboth Lamentation of lamentation Micha 3.4 If it be in the plurall number it signifies excellency as Eccles. 1.1 vanitie of vanities song of songs Cant. 1. God of Gods Psal. 136.2 King of Kings Lord of Lords for most high and excellent Repeating of an adiectiue and of a substantiue sometime signifies encreasing as holy holy holy Iehouah Iehouah Temple c. A verbe repeated and twise gone ouer in a sentence maketh the speech more significant or else it shewes vehemency certainty speedinesse as to die by dying Gen. 2. and is my hand shortned in shortning Esay 30.2 A coniunction dubbled doth dubble the deniall and encrease it the more as Math. 13. 14. shall not not perceiue Some figuratiue speeches beside that they doe enlarge the sense and bring with them delight ornament they do also afford matter for nourishment of our faith as Math. 25.35 ye gaue me Christ to drinke here the putting of Christ for a Christian man doth nourish faith comfort a Christian man Also the like is to be said of putting Christ for a Christian Church as 1. Cor. 12.12 and Act. 9. 4. An Ironie which is when the contrary to that which is spoken is meant carieth with it a iust reprehension of some sinne whereof examples bee in Genes 3. verse last Also Iudg. 10.14 Mark 7.9.1 King 22.15 go vp and prosper 1. King 18.27 crie a loude for he is a God Questions do sometime import an earnest affirmation as Gen. 4.7 also Ios. 10.13 Ioh. 4.35 Gen. 37.13 1. King 20.2 and sometime they signifie a forbidding as why shall the gentiles say where is there God Psal. 79. 10. also 2. Sam. 2 22. and sometime time they argue affections of admiring compassion faultfinding and complayning as Psal. 8.10 Esay 1.21 Psalm 22. 1. Concession and yeelding hath sometime in it a deniall and reprehension 2. Cor 12.16.17 But be it that I charged you not c. Holy writers speaking of things and persons which are past and gone doe vse sometime to anticipate that is they speake of them according to the custome of the place and time in which they wrote as Gen. 12. 8. the place named Bethel by Moses was named Luz in Abrahams time 1 Pet. 3. 19. Christ in spirit preached to them in spirit So they were indeede in regard of the time when Peter wrote this Epistle and not of the time wherein Noah liued In Genes 9. 2. Moses doth mention Canaan who at that time when such things as he writeth of were done was not borne And sundry other things in order of the story go before which in order of time were done after In Sacred accounts and Genealogies either the name or number of yeares how long some Prince raigned be left out The reason is because of the wickednesse of the Prince As Saul who raigned farre longer yet is said to haue raigned but two yeeres and an halfe that is lawfully and rightly Also in Mach. 18. three Kings Ahaziah Ioas and Amaziah are for their wickednesse left out The parts of time are vnderstood inclusiuely sometime and sometime exclusiuely In Math. 17. 1. it is written and after six daies Iesus tooke c. whereas Luk. 9. 28. it is written of the same thing that it came to passe about eight daies after the Reason is because Mathew put exclusiuely those daies onely which went between and were finished but Luke puts the two vtmost daies also into the reckoning Moreouer it is vsual in scriptures historicall to take the time spoken of either compleatly as fully finished or vncompleatly as being begun to be in finishing as 1. Kings 25. 19. 1. King 15. 18. 25. the last yeeres of the Kings of Israel and Iudah are not fully expired but some of them scarsely conteine moneths in them the rest of the yeers of their raigne being put compleatly The lesser number is to be counted vnder the greater and more compleat as Iudg 3. 11. the land had rest 40. yeeres when Othniell died vnder this number bee comprehended all the yeeres from the death of Ioshua vnto the death of Othniell and the 8. yeeres of seruitude vnder the Assirians Iud. 3. 20. the like is vsed diuers times in the Iudges as ch 5. 31. and 8.28 and 9.22 also chap. 10. 2. 3. The scripture vseth to call sonnes which by nature are no sons to them whose sonnes they be called but are there sonnes legally and by succession Thus Salathiel being sonne of Neri naturally Luk. 3.27 is legally and by succession made the sonne of Iechoniah whom he succeeded in the kingdome as Math. 1. 12. after this manner Zedekiah is the brother of Iechoniah or Iehoiakim 1. Chro. 36. 10. and his sonne 1. Chro. 3. 16. his brother by generation his sonne by right of succession By this rule the two Euangelists Mathew and Luke are reconciled in their Genealogie for Luke followes the naturall order and Mathew the legall order This word rather is put not alwaies comparatiuely when two persons or things are compared as like or vnlike but somtime negatiuely as a denying particle in stead of not as Luk. 18. 14. this man went away rather iustified then the other that is not the other but he departed iustified also Ioh. 3. 19. men loued darknesse rather then light that is they loued not light but darknesse This word behold is vsed not alwaies or only to stirre vp attention at the report of some waighty and admirable thing but most commonly it signifieth a thing manifest and plaine wherof all do or may take knowledge as Psalm 51. 6. Math. 1.23 and often elsewhere Doing doth somtime import beleeuing as Math. 7.2 but he that doth the will of my Father Now this is the will of my Father Iohn 6. 40. that he which beleeueth in the Sonne should haue life euerlasting These 13. Rules following are all taken out of M. Luthers works SCripture must be vnderstood not against Christ but for Christ. 2 Precepts presuppose faith as where it is written keep the commandements that is in Christ or by faith in Christ. also thou shalt loue the Lord thy God with all thine heart c. that is in Christ or by faith in him also doe this and thou shalt liue that is doe it in Christ. and so in the rest of this kinde 3 Interpretations must be drawne out of Scriptures these are the supreame and absolute meane of interpretation as the Spirit is the principall Interpreter 4 Many things are said in Scripture by anticipation and recapitulation 5 Negatiue speeches in Scripture be more vehement and forcible then affirmatiue 6 We may not interpret scripture by allegories vnlesse wee be able to auouch the allegoricall sense by some other place of scripture 7 Grammar must giue place to Diuinity Reason is Because things are not
subiect to wordes but contrariwise 8 He is best interpretour of Scripture which takes the sense from it not which brings a sense vnto it 9 Comparison of places one with another the darker with plainer is a good meane to attaine the sense of scripture 10 Literall sense alone of scripture is the whole substance of faith and of Christian Theologie 11 Without the holy spirit of God no man can vnderstand one iott or title of Scripture because of our inbred darknesse Therefore praier for inward illumination must bee ioyned with outward reading and hearing 12. There can bee but one onely proper true and certaine sense of one place of Scripture the rest are to bee auoided as doubtfull opinions 13. Hysteron proteron a placing of things before which should come after some things after which should be before is very frequent in holy Scriptures AEnigmata Sacra MISTICALL CASES AND SECRETS of Diuinitie with their Resolutions Fower Centuries and vpwards The vnfolding wherof layeth open that Truth that concerneth Saluation We speake the word of God in a mysterie 1. Cor. 2.7 The Secret of the Lord is reuealed to them that feare him Psal. 25.15 Open mine eyes Lord that I may see the wonders of thy Law Psal. 119. Then Mary said vnto the Angell how shall this bee that I should be with childe seeing I know not man Luk. 1. 34. This is the modell or patterne of all the Mysticall cases in this little Booke BY T. W. LONDON Printed by Edward Griffin for Francis Burton 1615. To the Reader CHristian Reader be pleased to vnderstand First that this way of propounding probiemes darke questions and parables is no new deuise but very ancient and of great continuance Secondly it is likewise of great vse for it serueth to try the abilitie of mens wits and vnderstandings also to exercise and to whet them also it puts by much absurd brawling and dangerous talke and giues occasion of many wholesome wise and graue sayings Thirdly praises and rewards haue been appointed and giuen to such as could loose such knots and frame fitting answers Lastly not alone humane and prophane but sacred and diuine Stories afford vs examples and presidents of such mysticall Questions the truth of all this will appeare in these few things heere annexed and set down Plutarch reports that it was a custome amongst Kings of olde times to put Questions one to another to make proofe of best wits and that a certaine praise was appointed to him that got the victory Dius an Historiographer of the Phoenicians rehearseth the Riddles and Questions that Salomon sent to King Hiram saying that it cost him very much in that hee could not open them vntill at length he found a yoong man of Tirus named Abdenan who deciphered to him the most part of them Poets write that Sphinix was wont to set forth a reward of freedom and libertie to him that could absolue his Riddle We finde in the booke of Judges that Sampson put forth a hard question how meat could come out of the eater and sweet out of the fierce an elegant riddle consisting in contraries for he that eateth and he that giueth meat also he that is fierce and bitter and he that is sweet are opposites of contrary natures Hee also promised a reward to him that could read his riddle Ambrose as he is cited by Peter Martir demanded the cause why Sampson made his probleme and he saith that because men in feasts when they haue well drunke are wont to be somewhat full of talke and to rebuke others too intemperately which for the most part turned to contention therefore to auoid that graue men were wont to put forth riddles or problems omitting dangerous talke and turning their mindes to the exposition of things put forth whose example Sampson followed and set a reward for him that could open his question to shew that knowledge and sharpnesse of minde ought to be rewarded and contrarily ignorance and foolishnes ought to be shamed and punished thus farre are the words of Ambrose In the first of Luke Mary the Virgin putteth a difficult question vnto the Angell which brought hir the message of conceiuing and bearing the Sonne of God How saith Shee may this be seeing I know not a man that is how may I be a mother while I am and remain a Virgin Lastly through out the Gospel we finde AEnigmata and many hard parables Christ put vnto the Iewes which his owne Disciples could not open therefore did aske him apart what they ment These things I doubt not make it euident that this course which I take is warrantable and profitable Especially if the nature and importance of my doubtfull cases be considered tending to instruct in diuine things which concern saluation and religion and the iniquitie of these times be thought on wherein it is hard to say whether ignorance or malice doe more abound some that would talke of good things in their meetings cannot for lacke of skill to put forth or loose a question wisely others are so wicked and malitious as they deride all wholesome communication now seeing the sharpning of wits is a maine and principall end of Questions for the trying of our knowledge some may muse why I would set downe answers to ease men of their owne labour in searching and so take both the praise of the answer from others and hinder the benefit which would come by seeking to this I say that I had little cause in this draught to aime at my owne praise for many respects but as I mooued questions to prouoke some which better can to frame better and more so I thought good to frame an answer vnto these that such as could not by their owne knowledge vpon their tryall finde a resolution might haue heere a peece of an answer and satisfaction to giue them some contentment I haue put each case and answer together desiring such as can fit and yeeld more pregnant and substantiall answers to set them downe and to accept in the meane while these my poore endeuours Farewell Mine answer is a slender thing Yet rest in it or better bring T. W. Aduertisements FIrst yee shall finde a worde in the margent opposite to each Resolution to shew vnto what Principle of Religion your case and answer doth belong The cases and answers for the most part doe follow the order and dependance which the Principles haue amongst themselues To the Christian Reader certaine Directions The vse of these darke and mysticall Cases is Fiuefold FIrst to minister occasion of searching and diuing more deeply into the great mysterie of godlinesse To try and draw out your knowledge as also to increase and confirme it by answers fitly framed according to the word To bewray the imperfections and wants of your knowledge whiles you sticke in easie things and stumble in the plaine way To giue light vnto sundry places and passages of Scripture opened and cleared To helpe the practise and exercise of that
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