beleeuing is nothing but a spirituall sight faith being the eye of the soule whereby we see God reconciled to vs by Christ by which sight we walke now not by immediate sight such as Angells and Saints haue in heauen which glorious sight shall dimme or extinguish rather the obscure sight of faith which seeth thorough the Word and Sacraments as spectacles whereas there in heauen we shall see perfitly AEnig 228. Who is that that makes things visible to be invisible and things past and to come to be present And how this may be Resolution It is a true and liuely faith to which God and heauenly glory things invisible doe after a sort become visible being beleeued that they shall as certainly be performed as they are certeinly promised Also in a wonderfull manner both things past as the worlds creation Christs incarnation and passion And things to come as resurrection Iudgment c. are present to faith Heb. 11.1 AEnig 229. How may one at once both haue faith and loose it Resolution A Christian at once may haue the gift or habit of faith and yet loose the feeling and some fruits for a time as in Dauid and Peter who lost confession of Christ with boldnesse cleannesse and ioy of heart yet lost not the grace of faith AEnig 230. How can one see him that is invisible whom neuer man saw Resolution God being an invisible Spirit maketh himselfe seen vnto faithfull ones and visible as it were in his word sacraments works and creatures Heb. 11. 27. AEnig 231. How is it that a beleeuer still hungers and thirsts yet true beleeuers hunger and thirst no more Iohn 6. Resolution True beleeuers because their apprehension and feeling is weake hindred by sinnes and temptations therefore they still thirst and couet increase of their faith to a more full enioying of Christ and his graces wherin because they doe finde all soule contentment and satisfaction euen whatsoeuer belongs to full happinesse therfore they are said to thirst no more for they rest in him onely and seeke not for an other AEnig 232. How may one beleeue before he haue faith Resolution He that out of an heart truly touched for his offences doth desire through the holy ghost to beleeue the forgiuenesse of them such a one though he haue not that faith which is in strong apprehension and act yet he doth beleeue in Gods acceptance who in his children accepteth the desire for the deed Mat. 12.20 Ioh. 7. 37. 38. AEnig 233. Seeing doubting is contrary to faith how can beleeuing and doubting meet both together in one person Resolution Doubting being a fruit of vnbeliefe is contrary to the nature of faith which is a certaine assent vnto the promises yet it may stand with the infirmitie of faith as in Peter Mat. 14. 31. why dost thou doubt ô thou of little faith doubting springs not from faith but from weake faith AEnig 234. If we be certaine of our saluation by faith how are we bid to worke out our saluation with feare and trembling Resolution As a child may reuerence and feare his Father of whose loue he is certeinly perswaded so Gods child thinking vpon his owne weaknesse and the falls of others may feare to offend God by falling to sinne yet may bee certainly perswaded of his owne saluation when he considers the infinite mercy truth and power of God Phil. 2. 12. AEnig 235. If faith be but one how is it written that righteousnesse is reuealed from faith to faith Resolution Faith is but one as touching the kinde author obiect and end yet this one faith hath sundry degrees and measures righteousnesse is then reuealed from one measure of faith to another from a lesser faith to a greater but not from one kinde of faith to another Rom. 1.17 Eph. 4.5 AEnig 236. How one person at the same time may be an enemie to God yet loued of him Resolution One that is an enemie actually by the guilt and corruption of sinne wherin he stickes being vnregenerate may at the same time be and is loued of God in his purpose and election Rom. 7.10 9.13 AEnig 237. How may it be that one should marry a Wife and yet still remain a Virgin Resolution Hee that is maried to a Woman yet is still a Virgin if his faith be kept pure and vnspotted see 189. AEnig 238. How may one be a maa and a chtld at once Resolution One person at the same time may be a man in yeeres and a child in vnderstanding as Nicodemus Iohn 3. AEnig 239. Who was he that was a man the first day he was borne And how this may be Resolution Paul the Apostle in respect of his great knowledg and strength of grace which hee receiued in his new birth was a man not a babe the first day he was borne into the Christian world Acts 9. AEnig 240. Who is he that is twise borne and thrice dead and how this may be Resolution A regenerate man is borne of his mother naturally and the second time he is borne of the Church spiritually Also he is once dead in sinne by corruption from Adam The second time he is dead to sinne by mortification from the death of Christ The third time dead to the world in the disolution of soule and body by the decree of God AEnig 241. Who is he that fiue a childe and how Resolution One that is regenerate and liues till hee be in great yeares is a childe first by age secondly by new birth thirdly in vnderstanding if he continue weake in knowledge long time after he is new borne fourthly in maliciousnesse being harmelesse as a childe fiftly in yeares as it is said once an old man twise a childe AEnig 242. Who is it that hath foure heades and but one heart also two hearts and but one head and how this may be Resolution A religious beleeuing wife hauing but one naturall heart yet beside her naturall head shee hath her husband as domesticall or houshold head her King as politicall or ciuill head And lastly Christ her misticall and spirituall head Also a man that hath but one naturall head may haue two hearts as hipocrites who are double minded or as the godly comming into the worde with a heart of stone and afterward receiuing from grace a heart of flesh Ezek. 11. 19. AEnig 243. If Gods promise be true why are seales added Resolution Seales are added to the promise not simply to confirme the truth thereof which is more stable then heauen and earth but to help the infirmitie of our faith which needes strengthening against doubts and feares of the flesh AEnig 244. What is that which is called that it is not yet is that which it is called Resolution Sacraments be called by the name of things wherof they are sacraments for likenesse sake yet are not the selfe same things really and substantially but mistically and
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
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
Rule Examp. 4 4 Rule Reason 5 5 Rule Examp. Reason 6 6 Rule Examp. 7 7 Rule Examp. Reason 8 8 Rule Examp. Reason 9 9 Rule Examp. Reason 11 11 Rule Examp. 12 12 Rule Examp. Reason 13 13 Rule Examp. Reason 14 14 Rule Examp. 15 15 Rule Examp. Reason 16 16 Rule Examp. Reason 17 17 Rule Examp. Reason 18 18 Rule Examp. Reason 19 19 Rule Examp. Reason 20 20 Rule Examp. Reason 21 21 Rule Examp. Reason 22 22 Rule exam 23 23 Rule Examp. 24 24 Rule Examp. 25 25 Rule Examp. Reason 26 26 Rule Examp. 27 27 Rule Examp. 28 28 Rule Examp. 29 29 Rule Examp. 30 30 Rule Examp. 31 31 Rule Examp. Reason 32 32 Rule Examp. Reason 33 33 Rule Examp. Reason 34 34 Rule Reason 35 35 Rule 36 36 Rule Reason 37 37 Rule Reason 38 38 Rule Examp. Reason 39 39 Rule Reason 40 40 Rule Examp. Reason 41 41 Rule Reason Examp. 42 42 Rule Reason 43 43 Rule Examp. Reason 44 44 Rule Examp. 45 45 Rule Examp. 46 46 Reason Reason 47 47 Rule Reason 48 48 Rule Examp. Reason 49 49 Rule 50 50 Rule Examp. 51 51 Rule Examp. 52 52 Rule Examp. Reason 53 53 Examp. Examp. 54 54 Rule Examp. Reason 55 55 Rule Examp. 56 56 Rule Reason Examp. 57 57 Rule Examp. Reason 58 58 Rule Examp. Reason 59 59 Rule 60 60 Rule Examp. 61 61 Rule Examp. Reason 62 62 Rule Examp. 63 63 Rule Reason 64 64 Rule 65 65 Rule Examp. Examp. 66 66 Rule Reason 67 67 Rule 68 68 Rule Reason 69 69 Rule Examp. Reason 70 70 Rule Reason 71 71 Rule Examp. Reason 72 72 Rule 73 73 Rule 74 74 Rule Reason 75 75 Rule Examp. Reason 76 76 Rule Examp. 77 77 Rule Reason Examp. 78 78 Rule Examp. Reason 79 79 Rule Examp. 80 80 Rule Examp. Reason 81 81 Rule Reason Examp. 82 82 Rule Examp. Reason 83 83 Rule Reason Examp. 84 84 Rule Reason 85 85 Rule Reason Examp. 86 86 Rule Examp. 87 87 Rule Reason 88 88 Rule Examp. Reason 89 89 Rule Examp. Reason 90 90 Rule Reason 91 91 Rule Examp. 92 92 Rule Reason Examp. 93 93 Rule Examp. 94 94 Rule Reason Examp. 95 95 Rule Reason Examp. 96 96 Rule Examp. 97 97 Rule Examp. Reason 98 98 Rule Examp. Reason 99 99 Rule Examp. 100 100 Rule Reason Examp. 101 101 Rule Reason Examp. 102 102 Rule Reason 103 103 Rule Examp. 104 104 Rule Reason Examp. 105 105 Rule 106 106 Rule 107 107 Rule Examp. 108 108 Rule Reason Examp. 109 109 Rule Examp. 110 110 Rule Examp. 111 111 Rule Reason Examp. 112 112 Rule Reason 113 113 Rule Examp. Reason 114 114 Rule Examp. 115 115 Rule Reason 116 116 Rule Reason Examp. 117 117 Rule 118 118 Rule Examp. * * Therefore idlely doe Papists seeke to gather their Purgatory from hence 119 119 Rule Examp. Reason 120 120 Rule Examp. 121 121 Rule Examp. Reason 122 122 Rule Examp. 123 123 Rule 124 124 Rule Examp. Reason 125 125 Rule Examp. 126 126 Rule Reason Examp. 127 127 Rule as Rom. 11.9.10 Examp. Reason 128 128 Rule Reason 129 129 Rule Examp. 130 130 Rule 131 131 Rule 132 132 Rule Examp. 133 133 Rule Examp. 134 134 Rule Examp. Reason 135 135 Rule Reason Examp. 136 136 Rule Examp. 137 137 Rule Examp. 138 138 Rule Examp. 139 139 Rule Reason Examp. 140 140 Rule Examp. 141 141 Rule Examp. 142 142 Rule Reason Examp. 143 143 Rule 144 144 Rule Examp. Note 145 145 Rule 146 146 Rule Reason 147 147 Rule Reason Examp. 148 148 Rule 149 149 Rule 150 150 Rule Reason 151 151 Rule 152 152 Rule Examp. Reason 153 153 Rule Examp. Reason 154 154 Rule Examp. 155 155 Rule Reason 156 156 Rule Reason 157 157 Rule Examp. 158 158 Rule Reason Examp. 159 159 Rule 160 160 Rule Reason Examp. 161 161 Rule Examp. 162 162 Rule Examp. 163 163 Rule Reason Examp. 164 164 Rule 165 165 Rule Examp. 166 166 Rule Examp. 167 167 Rule Examp. 168 168 Rule 169 169 Rule 170 170 Rule Examp 171 171 Rule 172 172 Rule Examp. 173 173 Rule 174 174 Rule Examp. 175 175 Rule Examp. 176 176 Rule Examp. Note 177 177 Rule Examp. 178 178 Rule Examp. 179 179 Rule Examp. 180 180 Rule Examp. 181 181 Rule Examp. 182 182 Rule Examp. 183 183 Rule Examp. 184 184 Rule Examp. 185 185 Rule 186 186 Rule Examp. 187 187 Rule Reason Examp. 188 188 Rule Examp. 189 189 Rule Examp. 190 190 Rule 291 291 Rule Examp. 292 292 Rule 293 293 Rule GOD. Pro. 8. 14. 1. Sam. 2.2 Eph. 1.11 A Spirit Vnchangeable Act. 17.28 Most Glorious 1. Ioh. 1.5 Tim. 6.16 Impassible Gen. 6.6 Of infinite knowledge A most single Essence Incomprehensible Act. 7. 1. King 8â— A most perfect Self-being Omnipotent or Almighty A twofold power in God or one power diuersly considered Most holy Searcher of all Hearts Most free Psal. 33. Most True and Faithfull Most Iust. 2. Cor. 5. Rom. 4.3 4. Most mercifull Iudge of the world Eternal An vncreated Spirit No Author of sin An infinite perfection Most terrible to the wicked Vnitie of Godhead and Trinitie of persons Coessentiall Coeternall Coequall Christ the only begotten Sonne Coequall with his Father Distinction of persons The names of the persons put essentially Creation of the world out of nothing By the word and commandement of God Contrary to the ordinarie course of Nature Creation of Angels Within the six daies Man created after the likeneâ— of God Made perfect euery way All men alike by Creation All men created in Adam With libertie of will Adam sinned voluntarily He was seduced by the Tempter The effects of Adams Fall Sinne. Eternall Death All the miseries of this life and naturall death Originall sinne Adams fall ocasion of mans restoring to a farre greater happines Adams pride Sinne originally from Adam rather then from Eaue Their eyes opened Of the propagation of Sinne into the Soule How the Soule becomes sinfull Infants be Sinners and how Originall sinne forbidden in the whole law Sinne and Death whence they came Sin a most hurtfull thing A most filthie thing To whom sinne and Death proue hurtfull Gods decree of predestination Most Iust. Most Free Most Holy Disposing all things to good Endes Decree of Election Rom. 6.23 How death is Decreed of God Decree of Election is not of euery one Reprobation Gods will but one It hath diuers considerations It is most iust Prouidence Iust and wise Not tied to Meanes but free Two faults about the Meanes Prouidence in all Things Ouerruleth the successe of mens actions 1 1 Prouidence euen in Death 2 2 In Martyrdome 3 3
to such as haue faith to apprehend him For the law requires absolute iustice or righteousnesse which beleeuers find in Christ alone Feare shall make you vnderstand the hearing Esay 28,19 Psal. 119.71 The crosse and affliction being sanctified is a good helpe to the experimentall knowledge of the worde Whatsoeuer things are written afore are written for our learning Rom. 15.4 Euery part and sentence word or worke mentioned in scripture contayneth some profitable lesson for our vse 2. Tim. 3. 16. The godly man doth meditate day and night in the law of God Psal. 1.2 Great earnest and continuall study is to be vsed of all such as will profit by the scriptures Iohn 5.39 They searched the scriptures daily whether those things were so and many of them beleeued Acts. 17,11.12 The hearers must diligently examine by the Scriptures the doctrine of the teachers 1. Thes. 5.21 1. Ioh. 4.1.2 Vnderstand according to sobriety Rom. 12,3 A christian must seeke no more then is reuealed contenting him with that which is taught in Scripture How is it that yee vnderstand not these things A christian must striue to be ignorant of none of Christs words It is written Rom. 1.17.10.15 Scripture is the rule of all trueth whatsoeuer truth may be proued by Scripture it alone is a sufficient witnes in stead of all other authorities and testimonies for it alone can conuince the conscience therefore Christ and his Apostles contented themselues therewith The onely begotten sonne he hath declared him Iohn 1. 18. We know so much of God as Christ in scripture hath made known vnto vs. Therefore yee erre because ye know not the scripture and the power of God Mat. 22. 29. Rom. 9. 25. as also Hosea c. God must be ioyned with his word the word teacheth vs neuer to heare scripture otherwise then if wee heard God speake nor to beleeue otherwise of him then hee hath manifested of himselfe in the word Paul confounded the Iewes conferring places of Scripture to proue Iesus to be the Christ. Because Iesus is such an one as the scriptures of the Prophets haue described the Christ to be therefore we must receiue him for the Christ and rest in him alone for saluation also for the atteining of the true meaning of the scriptures which speake of Christ there comes great light by comparing places My word and my preaching was not in the entycing speech of mans wisedome but in plaine euidence of the spirit and of power 1. Cor. 2 4. We may not be offended with the simplicity and plainenesse of stile and matter which wee finde in scripture which although they haue a graue eloquence yet want such pompous and painted wordes as worldly carnall Rhetoricians hunt after and desire to be applauded for Blessed is he who is offended neither at the ignominie and meanenesse of Christs person life and death nor at that which the Apostle calleth foolishnesse of preaching and plaine euidence of truth 1. Cor. 1. 21. The naturall man perceiueth not the things of the spirit of God 1. Cor. 2. 14 Our owne naturall capacity how quicke and sharpe soeuer doth not make vs fit readers and auditours of the caelestiall philosophie which is in Scripture Humane Philosophie requires an auditor or scholler prompt witted capable of knowledge but diuinity in stead of finding a fit scholler must first make him so by renewing his wit and minde They shall all be taught of God No man commeth to me except the Father draw him He commeth to me which hath learned of the father Ioh. 6. 45. The sauing knowledge of heauenly truth is not in the power of any man minister or other no nor of Angels to giue but is the peculiaâ— worke and gift of God who is the only effectuall scholemaster or teacher which teacheth the heart within drawing it to faith and to Christ. Thou hast hid these things from the wise and reuealed them to little ones I thanke thee Father for so it was thy pleasure Math. 11. 25. 26. Such as are worldly wise are least capable of heauenly truth which is most commonly shewed to such as haue least wit and worldly prudence to rest in and farthest of from opinion of great wisemen and thus it is because God will haue it to be so to confound wise things by foolish 1. Cor. 1. 26. 27. therefore let men be fooles in themselues that is lay aside all ouerweaning conceit of their owne wisedome that they may be wise to God 1. Cor. 3. 18. If yee know these things happy are yee if yee do them Ioh. 13. 17. Blessed are they that heare the word of God and keepe it Luk. 11. 28. The end of studying the scripture is not knowledge but practise we heare and read that we may learne we learne to know we know to practise and do and if this be the end of morall much more of Theologicall philosophie whose theorie without practise is hurtfull If any will doe the will of my Father he shall know Iohn 7. 17. When any endeauour to do the knowne will of god he shall know it more clearely and more abundantly Wee beleeue and know that thou art Christ Ioh. 6. 59. In matters of diuinitie we must first beleeue and then know not know and then beleeue In humane sciences it is otherwise for there men are brought to assent and beleeue by experience knowledge and sense as to credite the fire to be hot water moist are by knowing and feeling but it is plaine contrary in Theologie there beliefe and assent go before experimentall knowledge sense and vse God giueth grace to the humble The meeke and humble he will teach his waies Iam. 4. 6. Psal. 25. 8. Such are sure to grow vp in sound knowledge of God to saluation which most see and feele their owne spirituall pouerty how ignorant they bee by nature and how vnable to know ought without new enlightning being readie to submit with meekenesse both iudgement and affections to bee guided by the word The secret of the Lord is reuealed to them that feare him Psal. 25. 13. The true worship of God which is he that feareth him shall much profit by the studie of Scripture For as in other arts which are humane such as often exercise themselues in the precepts thereof do thriue best in that artâ— so they which often and reuerently exercise themselues in the duties of Gods feare and religion laboring for sorrow and contrition of heart for sinnes committed for sence of forgiuenesse and to get peace of heart and conscience and comfort of the word preached often praying and confessing their sinnes priuately wreftling with their lusts Sathan and the world and finally being much and religious in the workes of piety such doe exceedingly encrease in good knowledge Let this be marked and
done And they remembred his wordes Luk. 24. 8. Many things which are not vnderstood at the present when one reades or heares them afterward are made more easie therefore let none be discouraged if they learne little at first but waite vpon God for illumination of his spirit as Mary did Luk. 2. To him that hath shall be giuen from him that hath not shall be taken euen that which he seemeth to haue Luk. 8.18 Where there is care and conscience to keepe and make good vse of that knowledge which a man hath already towards himselfe and others according to his gifts and calling then will God of his mercy make former knowledge to abound as hee will curse the gifts of such as are carelesse in vsing them well Let such earnestly thinke on this as doe not apply their knowledge to their owne direction and information of others That when they see they should not see and when they heare they should not vnderstand Luk. 8. 10. It is a righteous iudgement in God vpon the wicked which haue no will nor care to obey the truth which they heare that they shall be no better for all their hearing and knowledge but rather the worse their light being turned to darkenesse The world cannot receiue the spirit of truth Ioh. 14. 17. No wicked man is capable of diuine truth because he is vncapable of Gods spirit not possible therefore is it that he should profit by the word I could not speake vnto you as to spirituall but as to carnall and to babes 1. Cor. 3. 1. 2. The same truth of saluation is laide forth in scripture after two manners or fashions The first is easily and familiarly so as children and weake ones may know it the second more deeply exactly and largely as may befit such as are strong in faith and of a ripe age in knowledge of Christ. See Heb. 5. 12. 13. 13. also Heb. 6. 1. Let euery one consider what kinde of teacher hee is meete for whether for Catechising points or for sounder instruction some haue yet neede of the former and some can brooke the latter I am the God of Abraham c. God is the God of the liuing Math. 22. 23. From hence wee learne two rules one that there is a twofold knowledge to be got from scriptures one direct and farre more certaine namely from that which God in his word expresly affirmeth or denieth as thus That God is the God of Abraham The other knowledge is by due deduction and firme consequence when from expresse words some truth is strongly collected as this that Abraham Isaak and Iacob shall liue and rise according to their bodies because God is not the God of the dead but of the liuing this kinde of knowledge is also very certaine but deceitfull is the knowledge which by sophistry and false consequence is drawne from plaine texts The next rule from hence is this that such truths as by firme consequence are collected from the word must be beleeued as that which is expresly written in the word for it is Gods will therfore this consequence that Abraham and the Saints departed shall rise must bee credited no lesse than that expresse scripture from whence Christ drew it How can I vnderstand without a guide Act. 3. 18. Instructions bee as needfull as guides in an vnknowne way and what is too hard for vs when we read let vs enquire of the godly-learned pastors and submit to their instructions out of the word Auoide prophane and vaine babling giue not heede to fables and genealogies stay foolish questions c. 1. Tim. 1.4 1. Tim. 6.20 Titus 3.9 Subtile intricate and vaine scruples doubts and questions must be shunned and the plaine profitable truth quietly embraced without contention about things which haue no fruit of edification in godlinesse Euill words corrupt good manners They lye in waite to deceiue 1. Cor. 15. Eph. 4. 14. Such as will goe forward in godly knowledge must abhorre impure company writings or books Some hauing put away a good conscience as concerning faith haue made shipwracke A good conscience is as it were a chest wherein the doctrine of faith is to be kept safe which will quickly be lost if the chest be once broken for God will giue ouer to heresie and errors such as cast away conscience of walking after Gods will reuealed in his word This is my beloued sonne heare him Math. 17.5 All Christians are commanded to attend for their direction in things of saluation vnto Christ the onely doctor of his Church and to be led by his voice as good sheep wee may not hearken and belieue what any father or counsell saith vnlesse they say what Christ taught who is before and aboue them all My sheep heare my voice and know it but the voice of a stranger they will not follow Ioh. 10. 4. 5. 27. True Christians must be so expert in the doctrine of Christ as that they can discerne it from all false doctrine and secondly they must account all that strange doctrine which is not according to the voyce and words of their shepheard Christ. Bee neere to heare looking well to your feet when ye enter into the house of God Take heed how you heare I will muse vpon thy testimonies my study shall be in thy statutes Psal. 119. Eccles. 4. 7. Luke 8. Preparation is needfull before the word preached attention in the hearing meditation and studie how to profit by it afterward Vnderstand yee all these things they answered yea Mat. 13.51 A rule hence ariseth for children seruants and parishioners to suffer their gouernours to examine them after their hearing reading the word this course will make them heedfull and causeth them to see what they haue lost and gained and to digest and imprint the word the better in their mindes They read in the booke of the Law distinctly and gaue the meaning thereof by the Scripture it selfe Christ interpreted to them c. Nehem. 8 8.9 Luk. 24.27 The surest mean of interpretation of scripture is by scripture which is the best commentarie to it selfe when the phrase is marked and matter and scope and place compared with place hard with easie the exposition of all learned writers to be so far admitted if that exposition which they giue be grounded on the scriptures Christ said auoide Sathan for it is written Math. 4.10 Rom. 10.14.15 The scripture is the only competent iudge to decide all controuersies and the most strong weapon to repell all Sathans temptations And they confirmed the word with signes and wonders c. Mark 16. 20. The authoritie and truth of the Gospell needs no new miracles to ratifie it being so sufficiently confirmed with the miracles of Christ and the Apostles Let no man therfore doubt of the truth because Ministers worke no miracles
incomprehensible by our reason yet being also a God of infinite truth and purity will not nay cannot write any false thing We may not rashly either our selues affirme or receiue from others any thing concerning Gods worship and mans saluation which wee do not read in scriptures August in Genes 4. Because all things necessary to faith and good maners or christian life are conteined in scriptures which are a perfect canon and touchstone of all things to be taught 2. Tim. 3. 16. 17. Whatsoeuer is truely and soundly collected from scripture is to bee beleeued of vs as though it were expresly written Greg. Naz. 5. lib. Theolog. The doctrine of the Trinity of 2. Sacraments of baptising infants and many such Reason is for that which followeth by good consequence from an expresse scripture is no lesse the minde of God then that which is in so many wordes set downe else godly and sound sermons and disputations and treatises were not to be credited and yet euery thing consonant to scripture is not to bee reputed scripture It is one thing to be scripture peculiarly so called another thing to agree with Scripture or to be grounded on scripture Whatsoeuer article and doctrine is necessary to saluation is deliuered plainly in the holy Scripture August 2. de doct Christ. 9. For otherwise the rule of faith and of life should come vnto a few learned ones except euidently it were taught in scripture so much as euery one may vnderstand for his owne saluation as also by this meanes there is left no plea for ignorance nor pretence of accusing the obscurity of scripture thereby to make people afraide of them as Papistes doe In euery scripture there is some thing visible and something inuisible there is a body and a spirit or soule the letters sillables and wordes be visible as the body but the soule and inuisible part is the sense and trueth wrapt and infoulded in the wordes which are as the barke ryne or bone the meaning within is as the roote and iuice or as the marrow The scripture deliuers some things of God which may be vttered and inquired into as that hee is the creator of the world and gouernour thereof the redeemer of mankinde c. but other things there be which are vnutterable and rather to be adored and beleeued then examined as the vnitie of his essence trinity of his person incarnation of the sonne and such vnconceiueable and vnexpresseable secrets Damascen de fide l. 1. c. 1. Reason is if nothing were found in scripture saue that which men may conceiue the reason and manner of then should not God be thought to be infinitely wise The scriptures haue an admirable and singular harmony and consent among themselues old with new Moses with the Prophets and Apostles with them both precepts promises and examples sweetely agreeing without contrariety though not without variety August de ciuit Dei 8. c. 14. Because the whole scripture comes from the inspiration of one spirit of verity who must needes be in all places like himselfe the whole scripture being but as one chaine or circle Such places as haue shew of repugnancy are easily reconciled by an intelligent reader August As where it is written 1. Tim. 2. 3. God will haue all to be saued yet Rom. 9. it is said he will not haue mercy on all a man of vnderstanding can see that one place speaks of one kinde of will the other of another Also that in Timoth. all may be ment not of euery one but of all sortes and kindes of men rich poore high low c. for there he speakes of the degrees of men for which prayer must bee made Thus by the thing before going or comming after and by the matter in hand all seeming ming contrarieties may be reconciled as when Christ saith in Iohn 5 may father worketh hitherto it seemeth contrary to that in Genes 2. 2. that God rested from his workes howbeit the very next wordes following doe accord these scriptures when he saith from the workes which he made that is from making more workes a new out of nothing but ceased not from preseruing and gouerning what hee had made as Christ ment in that place also Matth. 10. 10. it is written nor a staffe but in Mark. 6. 8. 9. Take a staffe whereas Mathew speaks of a staffe which might comber and burthen but Marke of one which might ease and releeue a traueller Thinges proper to the body are ascribed vnto and affirmed of the soule as hunger and thirst which are peculiar to the body to signifie the earnest desire of the soule and many other of like nature Because the soule is vnknowne to vs therefore the scripture speakes such things as appertaine vnto it in such wordes as our senses are best acquainted with the like is to bee said both of God angels heauen hell and most of diuine mysteries which are taught by earthly corporall things to help our rude and vnperfect knowledge If we do well distinguish times sundry things which seeme to iarre in scripture will bee soone accorded August As one of the theeues crucified with Christ did after the time of his conuersion reproue his railing fellow yet he himfelfe before his conuersion ioyned with his fellow in rayling And those shut vp in prison 1. Pet. 3. 19. were in prison of hel at that time when Peter wrote his Epistle but not when Christ preached by Noah vnto them The Euangelists in their narrations are diuers one from another but neuer contrary For it pleased the spirit to write that more fully by one which was more sparingly set downe by another and that which one toucheth not to expresse by another yet all speake what was true August in Iohan. The parable of the vineyard by Mathew alone of Lazarus and the rich man by Luke alone the story of the man borne blinde by Iohn alone cap. 9. Whatsoeuer is said in scripture by God for the comfort or erection of any one must be held to be said to all in the like case and condition Gregor morall 28. As the consolatory wordes spoken to Iosuah being in necessity Iosuah 1.5 are applied by the Apostle Heb. 13. 5. to all persons which haue any want or distresse Because to like or the same euils belong the same remedies and of like things there is like reason iudgement to be giuen this rule is of large and profitable vse for application of scriptures vnto our owne edification vpon like cases and circumstances both for reproofe exhortation and comfort Scriptures vnto Sacraments giue the names of the things or giftes which we haue by them calling circumcision the couenant baptisme our new birth and washing away of sinnes the bread and cup his body and bloud which is done to shew the similitude betwixt the signes and things giuen
also to remember vs and assure vs the better of the giftes promised in the worde and offered to vs in the Sacraments that they are giuen vs together with the signes this is a Sacramentall metonimie the obseruing whereof preserues from Transubstantiation The authority and strong credite which scripture hath with vs is from God whose word and voice it is so certified to our consciences by that spirit which indited it and is not deriued from the Church whose office is faithfully to interpret and preserue this word in purity by the vse of an holy ministery and so is the piller and ground of truth not a Mistris and Queene to commande and ouer-rule but an handmaide and seruant to expound it to the Saints therefore truly saith a learned author that the authority of Church in expounding Scriptures is ministeriall not absolute and soueraigne Men know by the scriptures such things as were otherwise vnpossible to be knowne of vs yet are of necessity to be knowne August de ciuitat dei l. 11. cap. 3. The whole mistery of Christ of which wee had neuer dreamed except it had beene reuealed in scripture neither can we ordinarily bee saued without knowledge of it Ioh. 17.3 the resurrection iudgement and things following were shewed in no other writers saue the sacred scriptures as God hath reuealed no superfluous thinges and vnprofitable matter so they had been still secret except hee had opened them All heresies haue risen from the corrupt and naughty vnderstanding of scriptures Hilarius aduersus Arrianos As from the ill vnderstanding of that 1 Tim. 2.4 Photius drew his heresie Christ to be man only not God Philip. 2.7 Marcian gathered the body of Christ to be not true but phantasticall and imaginary of those wordes in Iohn My father is greater then I Arrius grounded the inequallity between the god head of the father and of Christ. This happeneth by no fault of Scriptures but of men euilly vnderstanding them which cannot but breede errour as of well vnderstanding comes truth A particular example will afford a generall instruction when the equity of the thing done is vniuersall and the cause common otherwise not Iunius As we may not follow the examples of Ehud Sampson and Elias calling for fire because of these actions there were particular respects and speciall warrant no law to command to all what was done by them few The true cause why men erre in expounding scripture is for that they want the spirit of God inwardly to inlighten the iudgement and do not vse by plainer places of scripture to seeke light for those which bee more difficult and obscure else because they come with preiudice imposing a sense from themselues in fauour of their owne false opinion or bring not humble hearts and holy affections desirous to know the truth that they may obey it For men cannot know the trueth vnlesse they continue in his wordes Iohn 8. 32. Master White in his Treatise of the way to the true Church The scripture in the manner of teaching diuine things hath great respect both to our capacity and vtility Orig. contra Celsum lib. 4. God so speaking to man as if he were a man as Scholemasters fitt themselues to their yonge pupils and Nurses to their yonge infants whose meat they chew for them See Iohn 3. 12. Rom. 6. 19. I speake after the manner of man because of the infirmity of your flesh Where scripture dispraiseth and condemneth any man all actions which that man did are not dispraised absolutely As is to be seen in Iudas in Saul in Iehu and others Also where it commendeth the person of a man it followes not all his actes to be commended as in Peters deniall and Dauids adultery is very apparant but like a true glasse the scripture shewes what is faire and what deformed in euery one August contra Faustum If this had beene thought on that the Saints are not to bee followed but in good things nor in those neither if they be personall many would neuer haue made infirmities of the Saints a buckler for their iniquitie The scripture prophesieth both of good and euill things to come aswell of the abounding of iniquity and perils in the last daies and of the paines of hell as of the happinesse of the Saincts in heauen August Epist. 137. Because men being forewarned are halfe armed and that no man should be taken vnawares or be able to pretend ignorance In Scripture take knowledge of two generations one of good men the seede of Christ the other of wicked men the seede of the Serpent it must be marked what belonges to the one and the other and what is spoken of each particularly Hieron in Math. 23. See Psal. 1.2 and Psal. 3.7 throughout Because if these two generations and the things spoken of them be not wisely distinguished one shall not bee able to apply scripture rightly either to the vse of others or themselues Some sentences taken from heathenish authors are to be found in holy scriptures Hieron Acts 17.28 1. Cor. 15.33 Tit. 1.12 As the Egyptians spoiles furnished the Israelites Dauid holpe himselfe with the speare of Goliah so the holy Ghost strikes the heathens with their owne weapons and causeth heathnish books as handmaides to waite vpon diuine truth and as spoiles to enrich sacred diuinity But let others be wary and sober in the practise of this point It would be vsed wisely and religiously without preiudice to holy scriptures authority or hurt to the hearers or ostentation in the teachers It is a sure rule to be followed as in other actions so especially in sermons Let all things be done to edification Profundity and depth of Gods counsels and iudgements are not too narrowly and curiously to bee searched but wondred at with astonishment Aug. de vocat gent. lib. 1. cap. 4. After the example of Paul Rom. 11.33 O the depth c. The reason is because Gods waies are vntraceable and past finding out and secret things belong to God Deut. 29. vlt. As it is contempt to despise things reuealed which belong to vs and were written for our learning and comfort so it is a wicked curiositie to search into vnreuealed things which God hath kept in his owne power as why he would elect Peter and not Iudas c. Such things as wee cannot know them so it were not for our profit know them as what day the Angels were made and what God did before the world and in what place hell is and the iudgment shall be and such like All this checks such as search the time of Christs second comming and determine the ranks and orders of Angels Whatsoeuer things are written in Scripture are to bee referred vnto Christ who is author obiect matter and mark of old and new Testament for he is the end of the law Rom. 10.4 whereunto the law
as a schoolemaster leads vs Gal. 3.24 and in Christ all the promises of the Gospell are fulfilled 2. Cor. 1.20 the ceremonies also shadowed him and figured him who was the body Col. 2.17 but the body is in Christ. Therefore all hearers and teachers if they will profit in all their hearing teaching and reading must haue the eye of their minde turned toward Christ as the faces of the Cherubins were turned toward the Mercy-seat Do thus if euer you will do well digest this rule practise it pray for grace to do it it is a rule of rules August in Psal. 71. In some sacred stories and other places of holy scripture some thing is left out which in some other place of scripture may be found August in Psal. 77. Example in Heb. 12.21 Reports of Moses which is omitted in his story Exod. 9. Also Dauid in Psal. 105. mentioneth diuers things which in the story Exod. 4.5.6.7 chapters was left out The reason whereof is not forgetfulnesse or ouersight but the spirit setteth downe the sense in some places and the words in another affecting breuitie and to stirre vs vp to more search All testimonies of scripture are healthfull to men of sound vnderstanding dangerous only to the peruerse and froward who will not bowe their blinde reason and stubborne affections to the scriptures but wrest them to their owne peruersnesse August in Psal. 48. 2. Pet. 3.16 The knowledge of tongues H G L. also of Artes Gr. Rh. L.R. c. and good store of good Interpreters bee needfull for such as would so exactly know the scriptures as to be able learnedly and exactly to expound them to others The scriptures speake some things of Christ the head which also belong to his Church the body Aug. in Ps. 21. as Acts 4.9 why dost thou persecute me i. my members also 1. Cor. 12. 12. euen ' so is Christ i.e. the Church which is the mysticall body of Christ. The reason is because of the most straite coniunction between the head and the body Some speaches of scriptures are affirmed of or directed to one which belong also to others August Math. 16. 17. 18. the words of Christ to Peter were ment to all the Apostles as well as to him as appeareth by Iohn 20.22.23 The reason Christ tooke his beginning of one to teach vnitie to his Church in the confession of faith Of this nature be the Epistles of Christ intituled to the Angell of the Church but directed and ment to the whole Church See Reuel 3. 16. The reason is because the health or decay of the flock depends vpon the worth and vnworthinesse of the pastors Some things are said in scripture not according to the truth of the thing said but after the opinion of the time as others thought Thus Scribes and Pharisies are termed righteous Luk. 15. Hieron in Math. cap. 24. Thus also they bee called builders Acts 4. and Ioseph Christs parent or father Luk. 2. and thus hypocrites are said to haue faith Iames 2.18.19 Those good words of Scripture which we do not presently vnderstand let vs religiously beleeue and diligently ponder till the spirit open our wits Aug. in Psal. 54. Because it pleaseth God to keep our wits shut for a time that wee shall not distinctly see what yet wee are bound to credit for truth because it comes from a God of truth Thus did Peter Iohn 6. 68. and Mary Luk. 2. 51. The scripture vseth to call men by the names of beasts Chrysost. in Gen. homil 12. Thus the Pharisies and malitious Iewes are called serpents Math. 3.8 hereticks dogs Phil. 3.2 desperate sinners swine Matth. 7. wicked slanderers aspes Romanes 3. meeke ones doues wise ones serpents for the likenesse of qualities and passions there be giuen the same or like names to diuers creatures Scripture doth not alwaies allow the things and actions from whence similitudes be fetched Aug. in Ps. 157. as the fashions and manners of thiefes vniust stewards and Iudges Sacred scripture affordeth vs examples of all vertues theologicall politicall morall oeconomicall yea and of all vices prescribing remedies against all sinnes Chrys. in Act. homil 9. Examples of this rule abound euery where and offer themselues to the Reader that obserues the scripture The reason is because Gods word is perfect so is no other writing of any author whatsoeuer The knowledge of humane histories written of the Persians Babylonians Graecians and of the Romanes especially brings no small light to vnderstand sundry parts of scripture namely the books of Daniel and Reuelation which conteine historicall prophesies of things to be perceiued by the euents which are recorded in prophane and ecclesiasticall historiographers Euents of things set downe in humane stories is best interpreter of the prophesies in the Reuelation which book to the Fathers which saw not the euents as we do was therefore darker and harder to them then to vs. In way of disputation the Scripture somtimes infers some absurd consequents which follow vpon some error held by others whom the holy ghost would reforme by laying forth the absurdities which attend vpon their false opinion Augustinus de doct christ l. 2. â— 31 Examples hereof Rom. 4. 14. also 1. Cor. 15.16.17.18 For there is no better way to convict an erronious or hereticall fellow then by laying forth the wicked or foolish things which ensue and arise from his false conceits and thus also the truth is much holpen We may not neglect or lightly esteeme or slightly passe by any thing which we read in Gods word bee it mention of names or obseruation and distinction of time rehearsall of rites and pedegrees or any such matter which may be thought meane Because the holy Scripture being a word of a God infinite in wisdom conteins an infinite treasure if it haue exquisite searchers Did not Paul from obseruation of the time when Abraham was circumcised Rom. 4. 8. and when the Law was giuen Gal. 3. also from Christ his suffering without Ierusalem and from killing the beasts without the camp Heb. 3. gather very wholesome and waighty truths ergo contemn nothing which is found therein Chrys. Hom. 22. and 24. vpon Genesis To the vnderstanding of Scripture there needs great search Iohn 5. with earnest prayer Psal. 119. The reason because otherwise that which lyeth deep in the bottom for want of care may remaine hid from vs. Chrysost. One and the selfesame trueth is taught by many sundry similitudes in sacred scripture and in sundry formes somtime by precept somtime by exhortation sometime in prayers in thanksgiuings in examples and sometime in threatnings August in Psal. 8. The reason is that by varying the manner and forme of speach and teaching not only disdaine and weariness may be remooued but the truth receiueth better impression through such kinde
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
haue a profound meaning This order of reading I hould fittest for such as bee simple but for the more learned and namely for students in diuinity I wold commend another course out of M. Perkins to beginne with the Gospell of Iohn and the Epistle to the Romans after with the Prophet Esay because these three bookes be as the keyes to open the vnderstanding of the rest Wee may reuerently thinke of the bookes of Apochrypha and of their authors but seeing they are not receiued into the number of Canonicall scriptures wee may not build our faith on them nor alleage them for confirmation of doctrine but reade them for information and institution of our manners receiuing them so farre as they agree with diuine oracles August de ciuit dei 18. cap. 38. Hierom. This rule checkes such as make Apocripha the ground of their Sermons and a rule of faith equall to the Canonicall as Romanists doe There bee certaine writers or authors as Iehn 2. Cron. 20. 34. named in scripture whose bookes are lost being neuer Canonical but as the Chronicles of England August 18. de ciuit dei cap. 38. In the new Testament written in Greeke there be Hebrew or Syriacke names and wordes whereof some haue their interpretation set by them as Bar Ionah the son of Ionah Bartimaeus the sonne of Tymaeus Barnabas the sonne of consolation Boanarges the sonnes of thunder Abba Father Emanuel God with vs. Golgotha a place of sculs c. and some haue not interpretation as being more common and familiar as Amen c. Hieron in Galat. 4. What reason then haue Papists from these words to collect that the seruice of the Church should all bee in a strange tongue It is the manner of the Propheticall writing first to vse reprehensions and threatnings of iudgement and after to ioyne the promises of mercy by Christ to come Because men are not to receiue comforts before their naturall pride being humbled and tamed with feare they can see a neede and haue a desire after the promises of grace see in Esay 1.2 also 9. 10.11.12 also chap. 51. 52. 53. 54. Ioel. 2. Hieronimus in Hose 5. Isay. 16. This rule may be a directory for preachers to gouerne their teaching for the manner of it in respect of their hearers vnhumbled Sacred writers sometime write so of themselues as if they were others as Moses saying hee was the meekest on earth Numb 12. 3. and Iohn This is the disciple whom Iesus loued And Paul 2. Cor. 12. 1. 2. 3. see also Iohn 20. 30. and that other disciple which walked with Cleopas to Emaus is thought to bee Luke who wrote the story This witnesseth their modestie and whereas holy men of God in scripture reueale their owne faultes this sheweth their sincerity as Mathew reports his owne forsaking of his Lord with his fellow Apostles Math. 26. 35. Also Paul reportes his owne persecution and blasphemy 1. Tim. 1.13 also Iohn reports his owne slippe in falling downe and worshipping the Angell which appeared to him Reuel 19. 10. Moyses his owne hastinesse and vnbeleife at the striking of the rocke Numb 20. 12. which shewes that in penning of scripture they were guided by the spirit of God not led by priuate motion For then it is likely they would not haue published their owne follies and faults to all the world 2. Pet. 1. 20. Gregor in his preface on Iob. This rule may be a stay to such as shall bee at any time tempted to doubt of the scripture whether they be of diuine authority Sundry interrogatiues in scripture haue the force of negatiues denying that which seemeth to be but asked after as those interrogations which bee found together Rom. 10. 14. 15. the meaning of euery interrogation there is negatiue as if it were said they cannot Some againe do so aske a question as they require and haue an expresse answere Psal. 15. 1. Rom. 11. 1. Rome 3. 12. the vse of them in scripture is commonly to quicken attention or to vrge more vehemently the affection or to prepare way for some waighty and wholsom discourse The bookes of holy scripture whether they haue the writes name or not it much skilleth not so long as we are resolued in our mindes by the holy Ghost that they come from God Because the authority of scripture dependeth not on the pen man but vpon God the Authour Therefore knowing the Epistle to the hebrewes to bee inspired of the holy Ghost we receiue it with as much faith and reuerence as those other Epistles which haue the Secretaries name set before them The whole scripture is called a Bible as if it were one booke Because it is written all by one spirit Also it is called the Bible by an excellency because it is the most worthy and necessarie booke as if in comparison of it none other deserued the name of a booke as indeede they doe not considering the Author subiect and the ende of it being inspired immediately of God teaching Christ and faith in him for eternall life in heauen to the glory of Gods free grace toward elect sinners The scripture sometime writeth future things in the time past Rom. 8. 30. whom he hath predestinated them he hath called whom he hath called them he hath iustified whom he hath iustified hee hath glorified such like speeches there bee many in the Prophets The reason is because Hebrewes vse so to write also by this forme of words the certainety of the things to come is noted as if they were now done The title God is in scripture sometime put absolutely and in the singuler number then it is proper to the creator and noteth his essence or some person sometime it is vsed with an addition as in Exodus I haue made thee God of Pharaoh or in the plurall number Psal. 84. I haue said ye are Gods and verse 1. in the assembly of Gods then it belongs to the creature Also God in the singular number is vsed sometime personally as Rom. 1. 7. from God our Father c. sometime essentially as Ioh. 4. 24. God is a spirit so the word Father is sometime put essentially for the whole diety Math 6. O our father sometime personally as in Iohn The father is greater then I and my father worketh hitherto and I worke Gregor in Ezek. Ignorance of these rules breedeth errours about the Trinity Who so will vnderstand the scriptures must first loue them before hee learne them Because God will punish such as contemne his misteries as also loue and good will make our labour and studdie more easie Nothing is hard to a willing minde August de vtil credendi cap. 6. When something is written in an historicall narration which seemeth to haue no signification or vse for edification yet then remember that it is written to bee an introduction to some thing which
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
ignorant but euen to him that knoweth it because it is but in part reuealed vnto him 1. Cor. 13. 12. AEnig 133. How is it a duty to search the secrets of God yet his secrets may not be searched without sinne Resolution The word of God is called a mysterie or secret because it is hid from the children of this world and Gods children know it no other waies then by reuelation of the spirit to search this secret is our duty Ioh. 5.39 but it is a sin to search such secrets as God keepeth to himselfe which he would not haue men to know Deut. 29. more briefly thus we may search the secrets of Gods mouth with duty but not the secrets of God without sinne AEnig 134. What is that that kills before it make aliue And how this may be Resolution It is the word of God which kills by the ministerie of the law Rom. 7.8.9 ere it make aliue by the ministerie of the gospell for first it deeply wounds our soules with feare and sorrow in the feeling of sinne and death through the knowledge of the law and afterwards it comforts and heales vs by the feeling of mercies to the forgiuenesse of our sinnes and life eternall thorough the knowledg of Christ. Esay 61.2.3.4 AEnig 135. 136. How may liúely Oracles bee a dead letter How may that which is dead be sharper then a two edged sword Resolution The word of God 1. in it owne nature 2. ly in respect of the Author and 3. ly of the end for which it was giuen is a liuely oracle being from the God of life ordeined to giue life and hauing promises of life yet without the quickning force of Christ and regenerating Spirit it is of no more force to conuert vs then a dead Letter but by the mighty working of God it is sharper c. AEnig 137. How are the Scriptures before the Church yet there was a Church long before there was any Scripture Resolution The Scriptures in regard of the matter which is the word or doctrine of godlinesse it is before the Church as the immortall seede whereof it is begotten but in respect of the forme as it is written in inke and paper and set down in letters sillables and words so the Church was before there was any Scripture for Moses was the first pen-man of Scriptures AEnig 138. If prophesie must cease how doth the word of God endure for euer Resolution The truth of the word in things promised to the faithfull and threatned to vnbeleeuers for their estate in the life to come shall abide euer but the manner of deliuery of the word and teaching knowledge thereof by prophesying tongues writing inke and the paper wherin it is written with the letters and words shall cease and perish AEnig 139. How came Christ to make warre yet he is the prince of peace and his gospell the gospell of peace Resolution It is true that the word offereth peace with God and calleth vnto it also perswadeth peace with man and so resembleth the Author which is a God of peace also worketh peace as an instrument whereas therfore contention schisme and heresie arise vpon the publishing of it this comes accidentally beside the nature of the word thorough the fault of our corrupt hearts which vse to striue for our fancies and lusts against truth and such as bring it rather then to yeeld peceably vnto it Mat 10. Eph 6. AEnig 140. How are sinnefull affections by the law if the law be good and holy Resolution The law is neither cause nor occasion of sinne to speake properly but detecteth and condemneth all sinne and therefore most holy but sinne taketh or snatcheth occasion by the commandement and works all manner of euill lusts in men vnregenerate whose corrupt sinnefull hearts by the prohibitions of the law be irritated and prouoked to sinne thorough their owne fault in running more eagerly vpon an euill that is forbidden them Rom. 7.7.8.14 AEnig 141. How is it that the law promiseth eternall life to workes yet no man can be iustified and saued by the workes of the Law Resolution Because no man fulfills the worke of the Law as they be commanded of God Rom. 8 3. Gal. 3. for no meere man can doe all in perfection and all his life long Therefore no man can be iust by the works of the Law AEnig 142. How is it that the Law being the word of God and of life as well as the Gospell yet we are saued by the Gospell not by the Law Resolution The Gospell promiseth saluation vpon condition of beleeuing it and giueth thorow the holy ghost power to beleeue it whereas the Law promiseth life to workes but giueth no power to do these works Rom 1. 16. Law shewes the disease and cures it not the Gospell heales the wound by applying remedie AEnig 143. What is that that abideth still yet is passed away Resolution The Ceremoniall Law is passed away as touching the ordinances thereof which now haue no force yet their substance and truth being fulfilled in Christ the body of them abideth still AEnig 144. How is it that we can no more beleeue perfectly then we can perfitly do the Law yet we are iustified by the faith of the Gospell and not by the deeds of the Law Resolution The reason is because the Law doth not promise life but to deeds perfectly done whereas life is promised to them in the Gospell as beleeue truly though vnperfectly for it is not written that wee are iustified by perfect faith but by faith for Christ who is the obiect of faith AEnig 145. How may one doe a worke commanded in the law yet sinne in doing it Resolution If hee shall faile in the manner of doing it or in the end not doing it in perfect loue and to Gods glory then there is sinne in doing it though the thing done for the substance of it be commanded If one do a worke commanded and yet do it not out of knowledge but ignorantly then it is sinne AEnig 146. How many one do a worke forbid in the Law yet not sinne in doing it Resolution To kill ones son to take away ones goods be workes forbidden in the generall Law yet Abraham and the Israelites doing these things with warrant of Gods special commandement sinned not in doing them Genes 25. Exod wee are to walke not by particular but by the generall precept Concerning works as eating Shew-bread plucking eares of corne on the Sabboth or healing on the Sabboth these bee against the law of Ceremonies yet in case of necessitie they were done by Dauid Christ and his Apostles without sinne because the law of Ceremonie must giue place to the law of Charitie as it is written I will haue mercy and not sacrifice Hosea 6.6 AEnig 147. How is the Law a yoke that none can beare yet the commandements are not heauy Resolution The
and deede exalting himselfe aboue Kings and Emperours and all that is called God 2. Thes. 2.4 AEnig 184. How may one be many yet these many be but one Resolution A naturall body is one yet consistes of many members also the misticall body which is the vniuersall Church of Christ hath many particular Churches as members yet is but one Church 1. Cor. 12. 12. Lastly a particular congregation hath many Christians as members yet is but one assembly where all things are done with one accord Act. 5. 12. AEnig 185. How may one Church be both visible and inuisible militant and triumphant at once Resolution The holy Catholike Church which consists of all the faithful it is but one yet at the same time it is both inuisible in respect of election and faith which make men members of this Church yet cannot bee seene And also visible as it consists of men and women who may bee seene warring in some of her members against Sathan here in earth whereof it is called militant whiles others hauing ended their warfare their soules reigne in heauenly glory and thereof is called triumphant AEnig 186. How may the Church be called the fulnesse of Christ in whom dwelles the fulnes of the godhead Resolution The Church being Christs misticall bodie he as the head of it reckens himselfe defectiue and vnperfect without it as if he wanted some things of his fulnesse though himselfe in his person wanteth nothing but filles all in all things because the godhead dwelles in him bodily Ephes. 1. 13. col 2. 9. AEnig 187. How a mother of many children may at the same time be a Virgine Resolution The true Church which is the mother of many children yet in respect of keeping her faith to Christ vndefiled without mixture of errors she is a Virgine and so is euery assembly abiding in the soundnesse of faith AEnig 188. How many one marry two sisters without sinne it being very sinnefull to marry two sisters Resolution Christ first married spiritually to the beleeuing Iewes afterward accepted for his spouse a Church out of the Gentils which became sister to the Iewish Church Cant. 8.23 but the marriage of two sisters either naturall or legall is wicked AEnig 189. What Creature is that that is both in heauen and in earth at once and how this may bee Resolution The man Christ himselfe sitting in heauen yet at the same time is in earth in his members Act. 9.3 Also one part of the church is in heauen another remaines in earth Lastly euery true Christian for his person is in earth and for his conuersation he is in heauen Phil. 3. 20. AEnig 190. What woman is that which alwaies giues sucke yet is alwaies in trauaile Resolution It is the true Church of Christ trauelling continually to bring foorth more children to God whiles out of her two brestes she ministreth sucke to such as be alreadie new borne AEnig 191. How can that society bee inuisible that consistes of visible persons It is answered in the 185. Resolution AEnig 192. What is that that is at once a kingdome a house a vine a body and a City and how Resolution The true Church is like vnto all these Christ ruling therein as in his Citie kingdome and house husbanding it as a Vine that it may be fruitfull sauing it as his body Eph. 5.15 AEnig 193. What woman is shee that hath children to be her fathers Resolution It is the Church whose faithfull Ministers are both the children and the Fathers of the Church AEnig 194. Who is that which at one time is both fighting and tryumphing And how this may be Resolution Christ at one time did both fight and triumph on the Crosse Col. 2. 15. Also this is the case and condition of his Church See 185. AEnig 195. 196. 197. How can a man be of the Church and not in the Church and in the Church yet not of the Church How may such as bee without the Church be more of the Church then such as be in it How may wolues be within and sheepe without the Church the Resolutions Dauid and Ioseph when they were exiled and liued among the Pagans were more of the Church then such hypocrites as liued in it Also such as be vniustly excommunicated as the man in Ioh. 9. be more of the Church than the false guides be which cast them out who being within the visible Church yet are but wolues when the godly cast out by them bee the true lambes and sheep AEnig 198. How may one bee a brother who is no member of the visible Church Resolution One lawfully cut of for some crime is no member of the visible Church for the time Math. 18. yet he is to be dealt withall as a brother 2. Thessal 3. because hee still holds the profession of Christ though he faile in practise and bee scandalous in life and manners AEnig 199. 200. What kingdom is that where all subiects be Kings And how this may be What kingdome is that where a King and a subiect be equall And how this may be the Resolutions It is the kingdome of Christ vpon earth where euery subiect is a spirituall king partaker of Christs royall dignitie and by his spirit subduing carnall lusts Also in this kingdome an earthly king is no more accepted then a priuate man with that God who is no accepter of persons Rom. 6.11 yet for his office and power among men farre aboue his subiects Rom. 13.1 AEnig 201. What kingdome is that which is in this world and yet not of this world And how this may be Resolution It is the spirituall kingdom of Christ ouer his Church which is in this world as touching the persons subiects who inhabite heere in this world but as touching the maner of gouernment that is not worldly as other kingdomes but spirituall as Christ the king is spirituall raigning by his spirit and word ouer his people for spirituall ends AEnig 202. What body is that wherof the members are distant from themselues as farre as East and West and from their head as farre and further then North and South and how this may be Resolution It is the mysticall body of the Church whose members are dispersed thorough the whole earth And whose head is aboue in heauen while shee way fareth as a pilgrim in earth AEnig 203. Who is that woman which in the time of Iohn the Euangelist did reigne ouer the Kings of the earth and sat vpon seauen hills Resolution It is the Citie of Rome to which many nations and prouinces were subdued the Romans then being Lords almost of the whole earth and which was situated vpon seauen mountaines or hills which as it is said with their names are extant and knowne till this day Apoc. 17. 18. AEnig 204. What beast is that that hath seauen heads and ten hornes Resolution The Romish
In Hell 4 4 In sinnes 5 5 In Sacrament 6 6 In Afflictions 7 7 In Temptations 8 8 In Harts 9 9 In Diuels 10 10 In the Blessings of this life 11 11 In Redemption which exceedeth creation In it mercy and Iustice met together The redeemer is but one Christ. Conceiued by the holy ghost He is without sinne doth subsist in the Godhead both God and man Communication of properties Humiliation in his Birth Two wills in Christ answering his two natures Christ his manhood promised Christ like Melchisedech Christ made sinne by impuâ—â—tion Rom. 8.8 Christ abased in the world His obedience of infinite value Christ heire of the world Our Mediatour our Priest That which is proper to one nature is attributed to the other Christs sacrifice voluntary else it had not been satisfactory Hypostaticall personall vnion is vnseperable The victory of Christ ouer death 2 2 Ouer Satan Christ the corner stone How the manhood of Christ hath eternall life in it Doubble the fruits of Christs death Christ made a curse Hath freed vs from â—uerlasting torment Eph. 1. Phil. 2. Christ his sacrifice but once The vertue of Christs death looke backeward His agonie or soule suffering His loue His buriall Resurrection His life after his resurrection His ascention His locall abode in heauen His sitting on Gods right hand Ieuites of his assention Ioh. 16.7 Sending of the holy Ghost Mediator Intercession His kingdome spirituall Eternall Word of God inspired Mighty in opâ—ration Full of wisdom A mistery Our duty to search the word Indicia Dei 2 2 Indicia oris Dei Effects of the word It is effectuall by the Spirit The antiquitie of the word before the Church The word is Eternall It is a word of peace The word of the Lord is holy Nitimur in vetituÌ„ It iustifieth not How the Law differeth from the Gospel The Ceremoniall Law fulfilled in Christ. The condition of the Law and the Gospel What things are required of him that shall doe the Law Generall Law yeelds to a Speciall Law of Ceremonie yeelded to the Law of Mercy To whom the Law is easie and how Ioh. 5.3 To whom impossible How Faith is commanded in the Law What spirit goes with the law How law is the ministry of death The gospell vnprofitable to the reprobate Profitable to the elect only Diuers effects of the Gospell according to the subiect According to the degrees Famine of the word Gods counsell gouerns the effect of preaching Math. 11. Women may be no publique Teachers Gospell fructuall like raine When the word fructifieth Testament or Couenant of pâ—ace is but one Fathers beleeuing in Christ to come The gospell preached to them Office of the Ministers How ministers be sauiours and what is their worke Maintenance of Ministers Prophets preached Christ. They be Christs friends Iohn Baptist Middle betweene two testaments Apostles Seruants Friends to Christ. They conquered the world to Christ. How Pastors succeede Apostles A good Pastor a good builder Bad Ministers which teach well and liue ill Wolues Hirelings False Prophets Antichrist True Church It is but one Sundryl waies considered It is Christs body She is a Virgine Spouse to Christ. Hos. 2 Fruitfull in begotting children Likenesse betweene Christ and his Church The church a kingdom a body c Faithfull Ministers the Fathers and children of the Church The likenes between Christ and his Church The censure of the Church In excommunication both vnlawfull And lawfull The dignitie of a Christian. Christians equall The church hath a spirituall regiment True Church is vniuersall False Church Vrbs septicollis Reu. 18.2 The benefit of publike assemblies The elect children of Gods house The called children of God Their coniunction with Christ Christs affection vnto them Spirituall mariage betweene them and Christ. How they are in heauen They be new Creatures 1 1 Kings 2 2 Prophets 3 3 Priests They be still vnperfect More excellent then the Angels Most free Separate from the world by effectuall calling Effectuall calling is a new creation A twofold calling What persons for the most part called Faith in Christ is the entrance to eternall life Faith the eye of the soule or spirituall sight Office of Faith with the force thereof Faith once had neuer lost Nature of faith It resteth on Christ onely Least measure of faith No Faith without doubting What fear is ioyned with faith Degrees of Faith How loued before faith Faithfull man a Virgin Vnperfect in knowledge In some more perfect Regeneration Regenerate are children many waies The vse of Sacraments They be misticall signes Against transubstantiation Baptisme how it saueth How it washeth the soule How it forgiueth sinne Lords supper How eaten How Christ becommeth our foode Spiritually 1. Cor. 13. 12. Math. 26. 26. 27. 1. Cor. 11. 24. Against corporall eating Iustification by faith It is but once Christs iustice ours by imputation Rom. 4. throughout Ro. 10. 4. No man righteous in Gods sight How works do iustifie Adoption by Grace Certainty of our adoption Sonnes of God bee heires Inheritance of heauen hath perfection with differences in degrees Adoption an effect of the spirit The dutie of adopted sonnes Certainty of adoptist Adopted ones why afflicted Free from slauish feare Reconciliation Sanctification It is vnperfect It is a totall change But not absolute The end of sanctification Free from the law Mortification Deniall of a mans selfe Buriall of sinne Mortified in part Resurrection to newnesse of life Spirituall Combat is Continuall It is irkesome Least degree of repentance Repentance a great blessing of God How true repentance distinguished from false Repentance giuen to great sins All men need repentance but not all alike Repentance is the ioy of Angels Generall Repentance sufficient for secret sinnes Good works necessary to saluation They serue to many good purposes How they please God Heauen a free reward of good works God is to be known by Christ. Our knowledge not perfect heere Sauing knowledg is effectual and special Practike knowledg is best knowledge Knowledge without practise is fearefull Knowledge ioyned with godlinesse Knowledge with sobrietie Knowledge groweth by right vse Knowledge abused an occasion of sinne Who bee truly wise Hope How it differs from faith Hope aboue hope How saued by hope Hope ashameth not Our loue of God springs from his loue to vs. Loue lesser then faith being an effect of faith Loue mixt with child-like reuerence For loue of Christs all so be forsaken How earthly things to be loued vnder Christ. Parents lesse to bee loued then Christ. Idolatry to loue ought more then Christ. True feare of God Gods children reioyce with feare Humble prayer It is alwaies heard A speedie Messenger It must come from a feeling of our spirituall beggery There is inward mentall prayer Vocall praier By praier the poore profit the Rich. Patience Relieues our miseries Humility Springes from feeling of our vilenesse The humble are exalted Praiers of the humble accepted Sabboth holy True zeale A broken heart better then Sacrifice Our neighbour to bee loued for Gods sake Brotherly loue the bonde of perfection The loue of a mans selfe is the paterne of a mans loue to others Loue makes all things common for vse It cannot make things common to be proper It loues priuate enemies Maketh rich Good things increase by vse Some lusts be good Godly sorrow a path way to ioy Grace the mother of good works Euill works merit hell Vnregenerate men Haue no fellowship with Christ. Wholy poluted Of a brutish disposition Seem to be in Christ. In their ignorance of the Law sin is dead In the right knowledge of the Law themselues doe dye How far they may go and yet perish The hypocrite is a great lyer Sinne turneth men into beasts Securitie Contrary Apparance of some righteousnesse in some wicked men Scorning the height of sinne Sinne in many is still and quiet Sinne of oppression dangerous Vnbeleife the greatest sinne Outward Idolatry how many waies Sinners be slaues Enuy a Diabolicall vice A wicked tongue How farre ignorâ—nce is a sinne An euill heart mars cheife workes Wicked men sinne freely yet cannot chuse but sinne Idle knowledge Deniall of God Men must hinder sin in others else they sinne What is strife is wicked An euill man can doe no good work Actions to be iudged of by the end and minde Sinning against conscience Rom. 14. Wicked praiers be sinnes Losse of soule the greatest losse Vsury committed without sinne Lending being a worke of mercy must be free as Christ commandeth Luk. 6. Euill worship is no impeachment to religious worship Vocation of the Gentils Bodies immortall Death the gate of heauen hell All men must die Death the last enemy must be destroyed Some onely changed Certainety of resurrection By the power of Christ. Of men women Spirituall bodies after their resurrection Last iudgment Christ the Iudge How Saints shall iudge All iudged yet with differences The world but altered in qualitie not aboleshed Heauen Hell Hell of conscience Angels assumed bodies for a time True Christians most blessed God is the Soule of the world Liâ—ely faith â—â—aseth at our death No vse of it in heauen Christ entertained by a faithfull soule Hell fire vnquenchable Torment of the damned We must not follow the wicked Our minde renued in part The full fruit of Adoption enioyed in Heauen Dumbe deafe how saued Elect found of God before they seeke him Vncleannes Originall sinne in Infants Man wise but by participation of Christs wisdom How men-giue glory to God How Paul built on no other mans foundation How one man must please another Gospell how preached to all the world All saued how to be vnderstood Numbring our daies Mortification A Child and a Seruant both at once The ladder to heauen is Christ. Vpon who the Angels ascend and descend The Heauens wherfore made The Spirit it is that teacheth vs how to pray The wicked how said to know God The spirit how it praieth for vs. Christ how called a Seruant Rom. 9.1 Swearing how forbidden How a thing may be said to be prolonged yet done in due time How Christ is said to be the sonne of Dauid The raising of Christs body an argument of his godhead How all men are liers The works of the law iustifie not and why Of Faith and works Of patience Of iustification and condemnation Wee were bought with a price Baptisme of infants Dying to sinne