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
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
of proceeding Examples whereof amongst many easie to be marked take one or two The Church is compared to a vineyard an house a floore a net Againe that truth That all must belieue in Christ that will be saued is taught by way of commandement 1. Iohn 3.23 of exhortation Heb. 10.21 of example Heb. 11. of promise and of threatning also Iohn 3 18. also 36. Similitudes are rather for illustration to make darke things plaine then for confirmation to proue any doubtfull thing Such is the similitude of the euill steward of a vine Ioh. 15. of a King marying his sonne c. for similitudes are not argumentatiue The authority of diuine Scripture must not be subiected to humane capacitie August The reason whereof is because corrupt reason cannot diue so deep as Gods truth and the wisdom of God in his word is infinite our vnderstanding finite therefore they erre which will belieue no more than their reason can reach And this error hath been the mother of very many errors Whatsoeuer wee read in any heathen or ecclesiasticall author be it Father Doctor or Counsell or whosoeuer contrary to that wee read in scripture wee ought reiect it as false August In Ireneus we read that Christ died at the age of 50. yeeres Augustine that the communion ought to be giuen to infants In Origen that at length all deuills and men shall be saued and innumerable such like in other authors The reason is because the Scripture conteineth an infallible and perfect truth therefore it must needs be refused as false whatsoeuer in matter of religion and saluation is beside it or against it and whatsoeuer any of the learned Fathers do write truly iâ— must not be belieued because it comes from them but because it is grounded on Scripture or sound reason Certaine precepts are in common propounded to all as the X. commandements and whatsoeuer precept serues to expound them or illustrate them and some priuat to certain speciall persons as that to Abraham of killing his sonne to the Israelites of spoyling the AEgyptians Also diuers peculiar precepts to magistrates fathers and children pastors c. These common and proper precepts are to be marked because by that meanes a man shall the better walke in the waies of his calling August de doct christ All things reported and commended in Scripture must not be imitated by vs. Because many things well done were personall and not done for example to warrant vs to doe the like August de doct christ This being not knowne hath cast many vpon vnlawfull enterprises as one M. r Birchet in England who by example of Ehud thought he might haue killed a great personage in this land whom he took to be Gods enemie as some of Christs disciples offended by preposterous zeale in following Elias example calling fire from heauen When the Scripture speaketh somthing darkly it vseth for most part to ioyne thereto some plaine thing in the same place to giue light to it Whitaker Also it is Ieromes rule Esay 51. 1. the latter end of the first verse being somwhat hard is presently opened in the beginning of the second verse and in Deut. 7. 3. God hauing said thou shalt not make mariages with Canaanites by and by declares this more fully in the next words Also the 3. verse of the first of Esay expounds the second and the former part of the first verse of Esay 53. doth expound the latter and in Rom. 10. the 5. and 6. verses mentioning the righteousnesse of the law and of faith expoundeth the 3. verse touching our owne righteousnesse and the righteousnesse of God also the confession spoken of in verse 9. is interpreted verse 13. by calling on the name of the Lord. and in vers 8. hauing said the word is neere in the end of that verse sheweth what word hee meaneth to wit not of the law but the Gospell This is the word of faith which we preach See the like Rom. 8. 20. 31. 2. Tim. 4. 6. Rom. 11.7.8 1. Cor. 5.9 Ephes. 5.32 and often elsewhere though not alwaies For somtime we are to range farther of to fetch the sense of some places which we read The not obseruing of this Rule holds many in ignorance and carieth others to many errors We may not imitate the workes of Christ which be miraculous and proper to him as mediator but his morall duties only For they onely were giuen vs for example and paterne Math. 11.29 30. 1. Pet. 2.21 1. Ioh. 2. 6. that wee should walke as he hath walked The ignorance of this caused some to counterfeit themselues Christ as one Moore in K. Edward the VI. his time and one Hacklet in Q. Ellzabeths time Dauid George and sundry others according to that foretold Math. 24. Those things which are subordinate one put in order vnder another doe not fight and iarre so as vpon affirming one of them should follow the denying or excluding of the other as grace of the Father merit of the Son operation of the holy ghost ministerie of the word faith sacraments are subordinate in the matter of mans regeneration and saluation Kickerman Therefore it will not follow we are saued by grace ergo not by Christ. or this we are saued by Christ or iustified by Christ ergo not by faith or this we are iustified and saued by faith ergo what needeth ministerie or sacraments or prayer or good works as popish Priests reason most absurdly Againe Gods prouidence and endeauour in the vse of second causes and meanes be subordinate vnder and seruing one the other Therefore it will not follow we need not pray nor worke nor vse phisicke for body or soule nor preaching because it is ready appointed by Gods prouidence what shall be and what not be which all our care cannot alter as many fantastically argue to their owne perill and ruine Thus in the deliuerie of Christ to death God and Christ and Iudas Satan and Iewes are all subordinate These three latter as instruments to the two former all doing one thing though not to one end Scriptures do diuers times by the poore and needy vnderstand all Gods people poore or rich The reason is because howsoeuer the equitie of the things commanded or forbid may stretch to all sorts wealthy and needy yet there may bee particular reasons why we ought more especially regard the poore and why to that end God would commend his owne peculiar care of them amongst many examples hereof take these few Psal. 10.14 Psal. 14. 6. Psal. 72.2 he shall iudge the poore with equitie but in the next verse this office of Gods magistrate is enlarged to all the people Hills shall bring peace to the people by iustice The like Ps. 82. 3. 4. Iudges are charged to doe right to poore and needy and to defend them yet it is their dutie to discharge and performe
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
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