as an interpreter therefore addeth or changeth words for the better keeping of the sense This rule puts to silence cauilling aduersaries of Gods blessed word especially the wicked vnbeleeuing Iewes which take occasions from such mutations to harden themselues in infidelitie Some places in the old testament which seem meere historicall conteyning bare narrations of some thing done yet are mysticall withall hauing an hidden spirituall sense Aug. in Gen. 8. Thus in the historie of Ionas our Sauiour found the mysterie of his death buriall and resurrection For it pleased God to make some histories already done to be types and prophesies of things afterward to be done as that of Hagar and Sarah See Galat. 4. The holy scripture hath sundry words which according to the place where they be vsed do signifie diuers yea euen contrary things Aug. de doct christ c. 25. As Leauen to signifie the nature of the Gospell Math. 13. And also heresie and superstition take heed of the leauen of the Pharisies yea and in sinnefull corruption as 1. Corinth 5. Likewise a Lyon to signifie both Christ the Lyon of the tribe of Iuda and the deuill that roaring Lyon 1. Peter 5. Likewise serpent is put in good part Math 10. 16. wise as serpents and in ill part Gen. 3. 1. Because the things haue seueral properties and vses hence the words by which these things are noted are applied to sundry significations whereof some be contrary The literall sense of scriptures arising from the words duely vnderstood is the onely true and genuine sense analogies and tropologies are not diuers senses but collections or sundry applications of that one onely true litterall sense or a certaine maner of vttering the same sense as Allegories Too much libertie of playing with allegories in expounding scriptures is very dangerous and hurtfull as also to make figures where none are Origen is taxed of Epiphanius and of Hierome too for his licentiousnesse in turning scripture into allegories wherein also popish Fryers are much faultie This rule is against deuised allegories not against sober allusions It is the best and surest way of interpreting scriptures to expound one place of scripture by another as Esra did Nehem 8. 8. He gaue the vnderstanding by or according to the scriptures so Tremelius reads the place For what better interpreter of the holy ghost then the holy ghost also the scripture being as a light sheweth both other things and it selfe too like the sunne that great light Also there be cleare places enough to open the hard Aug. lib. de doct chr cap. 26. How much to blame are they which send vs to the Fathers to fetch thence all interpretation of scriptures wheras Fathers are to beleeued because they write that which is found in scripture but it is madnesse to make the Pope chiefe Interpreter Howsoeuer some one scripture somtime through difficultie or ambiguity of words and diuersitie of translations seemes to beget diuers senses yet euery scripture hath one certaine and fitt meaning which by all meanes is to be searched after and rested in Howsoeuer many profitable truths may be gathered out of a text yet we may not make euery scripture speake euery thing but what is a greeable to the matter handled scope and phrase aswell as to other scriptures and the anologie of faith to wit the Articles of our Christian Creede the 10. commandements the Lordes prayer and doctrine of the Catechisme Examples hereof innumerable the word Image Rom. 8. 29. is expounded diuersly of likenesse to Christ in holinesse by some in glory by others in afflictions by others Now the matter there handled and scope which is to comfort Christians vnder the crosse shewes the third sense to be only fitt to this place though the other be true and godly Likewise Rom. 10. 17. The word of God is interpreted by writers both of the Gospell the matter of our hearing mother of faith and of Gods commandement sending preachers and commanding them to teach this latter to be more meet sense appeareth by the phrase in that Paul saith not of the word of God but by the c. also by comparing this verse with the first words of the 15. verse Where a text of scripture is so ambiguous as it cannot be found out by vs after diligent search to which sense of two or three to leane vnto that text may be interpreted in both senses August cap. 2. de doct Christ. if the Analogie of faith will suffer nor be against the circumstances of the text hereof such as be preachers of the word shall in course of reading and preaching finde many examples Because it is our duty in interpreting scriptures not to swarue from the generall marke of the whole word faith in Christ and loue towards God our neighbour though wee misse of the particular scope and sense of that place which we handle but euer esteeme that sense to be corrupt that buildes vs not vp in faith and loue Wee must not bring a sense of our owne vnto the scripture but meekely receiue that which the scripture giueth of it selfe Papists in steede of fetching from Scripture the true sense of the word iustified in the epistle to the Romans and of workes where imputed iustice and works after grace and done by grace are plainly ment do bring a construction of their owne vnderstanding them of infused iustice and of workes done before grace in fauour of their owne error touching iustification and merit by workes done after grace by faith It is the ready and high way to all error to interpret scripture by preiudice in fauour of some opinion of our owne Many things be first generally spoken and then presently declared by particulars as 2 Tim. 3. hauing in the first verse said the latter times should be dangerous in the 2 verse openeth it by the particular vices which should raigne in the latter daies There be innumerable such examples which any intelligent reader shall obserue easily in the course of his reading The scriptures diuers times expresse the antecedent or that which goeth before by the consequent or that which commeth after contra Two examples hereof amongst many other are found in one verse Rom. 9.3.3 where a stone of triall as Isay hath it chap. 28. vers 16. is expressed by the consequent A stone of offence for so it proues to the disobedient which stumble at it by vnbeliefe and for not making hast in Esay Paul hath shall not be ashamed and confusion being an effect which followeth hast and precipitancy Though some things in scripture be not only aboue our reason but seeme contrary to reason either vnprobable or impossible yet beware that we neuer do beleeue any false thing to bee taught and deliuered there August Because God being of infinite wisedome may and doth in his word set downe things of vs
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
to see it at all AEnig 296. How may it be that darknesse shall increase by light Resolution When such as are enlightned to knowledge do not walke in that light but sin against the will of God which they know that light in the end increaseth darknesse and leads to eternall darknes as in the Pharisies who persecuted Christ against their knowledge see Heb. 6.4.5.6 AEnig 297. How may he that knowes little haue more knowledge then hee that knowes much Resolution He that hath litle knowledge with good affection and care to doe what he knowes hath more true knowledg then he which knoweth much and doth not practise a litle actiue knowledge is worth much contemplatiue knowledge which is idle and vnfruitfull 2. Pet. 1.5.6.7 AEnig 298. How may there be a learned Ignorance and an ignorant knowledge Resolution When we are willingly ignorant of that which God would not haue vs know this is a learned ignorance as it is a blockish knowledge when wee are curious to vnderstand things hid from vs or when we do not apply our knowledge to practise AEnig 299. What is that which a man may deale and giue out to others yet himselfe not only still keep it but haue the more of it And how Resolution It is knowledg of heauenly things which the more we communicate and giue out to others the more we haue of it seeing it increaseth by vse as it is written to him that hath it shall be giuen AEnig 300. How may that which is grace be an occasion of great sinne Resolution If the grace of God be turned into wantonnesses as in those who abuse the knowledge of Gods mercies vnto libertie in sinning grace generall by abuse of it is the occasion of sinne AEnig 301. How may men prooue wise while they become fooles and prooue fooles when they become wise Resolution Such as become fooles in themselues laying aside all opinion of their owne wit in matter of saluation giuing ouer themselues wholy to bee gouerned by Gods word these prooue wise vnto God as they which are wise in their conceit thinking their owne discretion sufficient to guide them proue fooles before God AEnig 302. How can a meere man that is heere on earth be at the same time in heauen Resolution By christian hope whereby â—e so certainly looks for possession of heauenly blisse as if already he had it for we are saued by hope Rom. 8. AEnig 303. Seeing by faith we see our inheritance how then can we hope for it for hope is of a thing not seen Resolution By faith we haue a spirituall sight of our heauenly inheritance in that we beleeue the promise of it yet wee doe hope for it because we haue not a present bodily sight and enioying of it hope lookes for the effect of the promise faith to the truth of it AEnig 304. How may one at once beleeue both vnder hope and aboue hope Resolution One may at once beleeue vnder the hope of God and aboue the hope of man despayring in respect of mans reason or humane helps yet hoping well because of Gods promise and power as Abraham did Rom. 4. who from barren Sarah could not hope for a Sonne whom yet he hoped to haue because God had promised AEnig 305. How are we saued by faith only And yet it is written that we are saued by hope Rom. 8. Resolution We are saued by faith as the onely instrumentall cause And by hope we are saued because yet we enioy not the saluation which wee beleeue but by hope look only to possesse it one day Rom. 8. AEnig 306. How is it written that hope maketh not ashamed and it is an anchor And yet many there be which say they hope to be saued who are still wauering and doe neuer attaine the end of their hope Resolution It is Christian hope springing from God and grounded on Gods mercy and truth which confoundeth not other hope is no more hope than a dead man is a man AEnig 307. How may one doe well who doth not loue till he be loued and another if hee do so shall do ill Resolution The elect being first loued of God in Christ and hauing that loue shed abroade in their hearts through the holy Ghost are thereby moued to loue God againe wherein they doe well according to that that is written 1. Iohn 4. We loue God because hee first loued vs. But a wicked man who doth therefore loue his neighbour onely because hee was prouoked by some former loue and doth not loue God but in respect of some precedent temporall blessings herein doth ill not louing purely AEnig 308. What gift is that that is both greater and lesser then faith and how this may be Resolution It is loue which is greater then faith First because it extends further embracing God angels and men both good and bad men whereas faith lookes on God only vpon whose promise it leaneth Secondly loue is not only of larger extent but of larger lasting and continuance then faith which ceaseth when the thing beleeued is enioyed whereas loue remaines in heauen after this life howbeit loue is lesser then faith because it is the daughter and fruit of faith hauing no commendation or force but from faith which alone doth carry vs to Christ and gets vs iustified and sanctified by him A thing which loue cannot doe AEnig 309. How doth loue driue out feare yet the feare of the Lord abides for euer Resolution Loue driues out of the heart seruile feare wherby God is feared as a Iudge for punishment sake but the filiall and chast feare of the Lord whereby hee is feared as a father and sauiour this feare abides for euer as a companion of godly loue AEnig 310. How may one at one time both forsake that which he hath and haue that which he forsakes Resolution He may forsake it in affection being readie to leaue life substance and all for Christ if neede bee And yet haue all these still in possession AEnig 311. How may a Christian so esteeme the least of Gods earthly blessings as to thinke himselfe lesser then it yet ought so to contemne the greatest of them as to iudge them losse and dunge Resolution In regard as they are loue tokens and fruites of our redemption by Christ lent vnto Christians for comfort of this pilgrimage they ought highly to esteeme the least yet when they come in comparison with the excellent knowledge of Christ and with heauenly glory they may contemne them and account them vile as dunge AEnig 312. Seeing we are commanded to honour our parents how may we hate them without sinne Resolution When our Parents come in comparison with Christ and his Gospell in this case it is no offense to hate them that is to loue them lesse then Christ for naturall affection must giue place to godlinesse but simplie to hate them is a grieuous
incomprehensible by our reason yet being also a God of infinite truth and purity will not nay cannot write any false thing We may not rashly either our selues affirme or receiue from others any thing concerning Gods worship and mans saluation which wee do not read in scriptures August in Genes 4. Because all things necessary to faith and good maners or christian life are conteined in scriptures which are a perfect canon and touchstone of all things to be taught 2. Tim. 3. 16. 17. Whatsoeuer is truely and soundly collected from scripture is to bee beleeued of vs as though it were expresly written Greg. Naz. 5. lib. Theolog. The doctrine of the Trinity of 2. Sacraments of baptising infants and many such Reason is for that which followeth by good consequence from an expresse scripture is no lesse the minde of God then that which is in so many wordes set downe else godly and sound sermons and disputations and treatises were not to be credited and yet euery thing consonant to scripture is not to bee reputed scripture It is one thing to be scripture peculiarly so called another thing to agree with Scripture or to be grounded on scripture Whatsoeuer article and doctrine is necessary to saluation is deliuered plainly in the holy Scripture August 2. de doct Christ. 9. For otherwise the rule of faith and of life should come vnto a few learned ones except euidently it were taught in scripture so much as euery one may vnderstand for his owne saluation as also by this meanes there is left no plea for ignorance nor pretence of accusing the obscurity of scripture thereby to make people afraide of them as Papistes doe In euery scripture there is some thing visible and something inuisible there is a body and a spirit or soule the letters sillables and wordes be visible as the body but the soule and inuisible part is the sense and trueth wrapt and infoulded in the wordes which are as the barke ryne or bone the meaning within is as the roote and iuice or as the marrow The scripture deliuers some things of God which may be vttered and inquired into as that hee is the creator of the world and gouernour thereof the redeemer of mankinde c. but other things there be which are vnutterable and rather to be adored and beleeued then examined as the vnitie of his essence trinity of his person incarnation of the sonne and such vnconceiueable and vnexpresseable secrets Damascen de fide l. 1. c. 1. Reason is if nothing were found in scripture saue that which men may conceiue the reason and manner of then should not God be thought to be infinitely wise The scriptures haue an admirable and singular harmony and consent among themselues old with new Moses with the Prophets and Apostles with them both precepts promises and examples sweetely agreeing without contrariety though not without variety August de ciuit Dei 8. c. 14. Because the whole scripture comes from the inspiration of one spirit of verity who must needes be in all places like himselfe the whole scripture being but as one chaine or circle Such places as haue shew of repugnancy are easily reconciled by an intelligent reader August As where it is written 1. Tim. 2. 3. God will haue all to be saued yet Rom. 9. it is said he will not haue mercy on all a man of vnderstanding can see that one place speaks of one kinde of will the other of another Also that in Timoth. all may be ment not of euery one but of all sortes and kindes of men rich poore high low c. for there he speakes of the degrees of men for which prayer must bee made Thus by the thing before going or comming after and by the matter in hand all seeming ming contrarieties may be reconciled as when Christ saith in Iohn 5 may father worketh hitherto it seemeth contrary to that in Genes 2. 2. that God rested from his workes howbeit the very next wordes following doe accord these scriptures when he saith from the workes which he made that is from making more workes a new out of nothing but ceased not from preseruing and gouerning what hee had made as Christ ment in that place also Matth. 10. 10. it is written nor a staffe but in Mark. 6. 8. 9. Take a staffe whereas Mathew speaks of a staffe which might comber and burthen but Marke of one which might ease and releeue a traueller Thinges proper to the body are ascribed vnto and affirmed of the soule as hunger and thirst which are peculiar to the body to signifie the earnest desire of the soule and many other of like nature Because the soule is vnknowne to vs therefore the scripture speakes such things as appertaine vnto it in such wordes as our senses are best acquainted with the like is to bee said both of God angels heauen hell and most of diuine mysteries which are taught by earthly corporall things to help our rude and vnperfect knowledge If we do well distinguish times sundry things which seeme to iarre in scripture will bee soone accorded August As one of the theeues crucified with Christ did after the time of his conuersion reproue his railing fellow yet he himfelfe before his conuersion ioyned with his fellow in rayling And those shut vp in prison 1. Pet. 3. 19. were in prison of hel at that time when Peter wrote his Epistle but not when Christ preached by Noah vnto them The Euangelists in their narrations are diuers one from another but neuer contrary For it pleased the spirit to write that more fully by one which was more sparingly set downe by another and that which one toucheth not to expresse by another yet all speake what was true August in Iohan. The parable of the vineyard by Mathew alone of Lazarus and the rich man by Luke alone the story of the man borne blinde by Iohn alone cap. 9. Whatsoeuer is said in scripture by God for the comfort or erection of any one must be held to be said to all in the like case and condition Gregor morall 28. As the consolatory wordes spoken to Iosuah being in necessity Iosuah 1.5 are applied by the Apostle Heb. 13. 5. to all persons which haue any want or distresse Because to like or the same euils belong the same remedies and of like things there is like reason iudgement to be giuen this rule is of large and profitable vse for application of scriptures vnto our owne edification vpon like cases and circumstances both for reproofe exhortation and comfort Scriptures vnto Sacraments giue the names of the things or giftes which we haue by them calling circumcision the couenant baptisme our new birth and washing away of sinnes the bread and cup his body and bloud which is done to shew the similitude betwixt the signes and things giuen
as a schoolemaster leads vs Gal. 3.24 and in Christ all the promises of the Gospell are fulfilled 2. Cor. 1.20 the ceremonies also shadowed him and figured him who was the body Col. 2.17 but the body is in Christ. Therefore all hearers and teachers if they will profit in all their hearing teaching and reading must haue the eye of their minde turned toward Christ as the faces of the Cherubins were turned toward the Mercy-seat Do thus if euer you will do well digest this rule practise it pray for grace to do it it is a rule of rules August in Psal. 71. In some sacred stories and other places of holy scripture some thing is left out which in some other place of scripture may be found August in Psal. 77. Example in Heb. 12.21 Reports of Moses which is omitted in his story Exod. 9. Also Dauid in Psal. 105. mentioneth diuers things which in the story Exod. 4.5.6.7 chapters was left out The reason whereof is not forgetfulnesse or ouersight but the spirit setteth downe the sense in some places and the words in another affecting breuitie and to stirre vs vp to more search All testimonies of scripture are healthfull to men of sound vnderstanding dangerous only to the peruerse and froward who will not bowe their blinde reason and stubborne affections to the scriptures but wrest them to their owne peruersnesse August in Psal. 48. 2. Pet. 3.16 The knowledge of tongues H G L. also of Artes Gr. Rh. L.R. c. and good store of good Interpreters bee needfull for such as would so exactly know the scriptures as to be able learnedly and exactly to expound them to others The scriptures speake some things of Christ the head which also belong to his Church the body Aug. in Ps. 21. as Acts 4.9 why dost thou persecute me i. my members also 1. Cor. 12. 12. euen ' so is Christ i.e. the Church which is the mysticall body of Christ. The reason is because of the most straite coniunction between the head and the body Some speaches of scriptures are affirmed of or directed to one which belong also to others August Math. 16. 17. 18. the words of Christ to Peter were ment to all the Apostles as well as to him as appeareth by Iohn 20.22.23 The reason Christ tooke his beginning of one to teach vnitie to his Church in the confession of faith Of this nature be the Epistles of Christ intituled to the Angell of the Church but directed and ment to the whole Church See Reuel 3. 16. The reason is because the health or decay of the flock depends vpon the worth and vnworthinesse of the pastors Some things are said in scripture not according to the truth of the thing said but after the opinion of the time as others thought Thus Scribes and Pharisies are termed righteous Luk. 15. Hieron in Math. cap. 24. Thus also they bee called builders Acts 4. and Ioseph Christs parent or father Luk. 2. and thus hypocrites are said to haue faith Iames 2.18.19 Those good words of Scripture which we do not presently vnderstand let vs religiously beleeue and diligently ponder till the spirit open our wits Aug. in Psal. 54. Because it pleaseth God to keep our wits shut for a time that wee shall not distinctly see what yet wee are bound to credit for truth because it comes from a God of truth Thus did Peter Iohn 6. 68. and Mary Luk. 2. 51. The scripture vseth to call men by the names of beasts Chrysost. in Gen. homil 12. Thus the Pharisies and malitious Iewes are called serpents Math. 3.8 hereticks dogs Phil. 3.2 desperate sinners swine Matth. 7. wicked slanderers aspes Romanes 3. meeke ones doues wise ones serpents for the likenesse of qualities and passions there be giuen the same or like names to diuers creatures Scripture doth not alwaies allow the things and actions from whence similitudes be fetched Aug. in Ps. 157. as the fashions and manners of thiefes vniust stewards and Iudges Sacred scripture affordeth vs examples of all vertues theologicall politicall morall oeconomicall yea and of all vices prescribing remedies against all sinnes Chrys. in Act. homil 9. Examples of this rule abound euery where and offer themselues to the Reader that obserues the scripture The reason is because Gods word is perfect so is no other writing of any author whatsoeuer The knowledge of humane histories written of the Persians Babylonians Graecians and of the Romanes especially brings no small light to vnderstand sundry parts of scripture namely the books of Daniel and Reuelation which conteine historicall prophesies of things to be perceiued by the euents which are recorded in prophane and ecclesiasticall historiographers Euents of things set downe in humane stories is best interpreter of the prophesies in the Reuelation which book to the Fathers which saw not the euents as we do was therefore darker and harder to them then to vs. In way of disputation the Scripture somtimes infers some absurd consequents which follow vpon some error held by others whom the holy ghost would reforme by laying forth the absurdities which attend vpon their false opinion Augustinus de doct christ l. 2. â— 31 Examples hereof Rom. 4. 14. also 1. Cor. 15.16.17.18 For there is no better way to convict an erronious or hereticall fellow then by laying forth the wicked or foolish things which ensue and arise from his false conceits and thus also the truth is much holpen We may not neglect or lightly esteeme or slightly passe by any thing which we read in Gods word bee it mention of names or obseruation and distinction of time rehearsall of rites and pedegrees or any such matter which may be thought meane Because the holy Scripture being a word of a God infinite in wisdom conteins an infinite treasure if it haue exquisite searchers Did not Paul from obseruation of the time when Abraham was circumcised Rom. 4. 8. and when the Law was giuen Gal. 3. also from Christ his suffering without Ierusalem and from killing the beasts without the camp Heb. 3. gather very wholesome and waighty truths ergo contemn nothing which is found therein Chrys. Hom. 22. and 24. vpon Genesis To the vnderstanding of Scripture there needs great search Iohn 5. with earnest prayer Psal. 119. The reason because otherwise that which lyeth deep in the bottom for want of care may remaine hid from vs. Chrysost. One and the selfesame trueth is taught by many sundry similitudes in sacred scripture and in sundry formes somtime by precept somtime by exhortation sometime in prayers in thanksgiuings in examples and sometime in threatnings August in Psal. 8. The reason is that by varying the manner and forme of speach and teaching not only disdaine and weariness may be remooued but the truth receiueth better impression through such kinde
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
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
of proceeding Examples whereof amongst many easie to be marked take one or two The Church is compared to a vineyard an house a floore a net Againe that truth That all must belieue in Christ that will be saued is taught by way of commandement 1. Iohn 3.23 of exhortation Heb. 10.21 of example Heb. 11. of promise and of threatning also Iohn 3 18. also 36. Similitudes are rather for illustration to make darke things plaine then for confirmation to proue any doubtfull thing Such is the similitude of the euill steward of a vine Ioh. 15. of a King marying his sonne c. for similitudes are not argumentatiue The authority of diuine Scripture must not be subiected to humane capacitie August The reason whereof is because corrupt reason cannot diue so deep as Gods truth and the wisdom of God in his word is infinite our vnderstanding finite therefore they erre which will belieue no more than their reason can reach And this error hath been the mother of very many errors Whatsoeuer wee read in any heathen or ecclesiasticall author be it Father Doctor or Counsell or whosoeuer contrary to that wee read in scripture wee ought reiect it as false August In Ireneus we read that Christ died at the age of 50. yeeres Augustine that the communion ought to be giuen to infants In Origen that at length all deuills and men shall be saued and innumerable such like in other authors The reason is because the Scripture conteineth an infallible and perfect truth therefore it must needs be refused as false whatsoeuer in matter of religion and saluation is beside it or against it and whatsoeuer any of the learned Fathers do write truly iâ— must not be belieued because it comes from them but because it is grounded on Scripture or sound reason Certaine precepts are in common propounded to all as the X. commandements and whatsoeuer precept serues to expound them or illustrate them and some priuat to certain speciall persons as that to Abraham of killing his sonne to the Israelites of spoyling the AEgyptians Also diuers peculiar precepts to magistrates fathers and children pastors c. These common and proper precepts are to be marked because by that meanes a man shall the better walke in the waies of his calling August de doct christ All things reported and commended in Scripture must not be imitated by vs. Because many things well done were personall and not done for example to warrant vs to doe the like August de doct christ This being not knowne hath cast many vpon vnlawfull enterprises as one M. r Birchet in England who by example of Ehud thought he might haue killed a great personage in this land whom he took to be Gods enemie as some of Christs disciples offended by preposterous zeale in following Elias example calling fire from heauen When the Scripture speaketh somthing darkly it vseth for most part to ioyne thereto some plaine thing in the same place to giue light to it Whitaker Also it is Ieromes rule Esay 51. 1. the latter end of the first verse being somwhat hard is presently opened in the beginning of the second verse and in Deut. 7. 3. God hauing said thou shalt not make mariages with Canaanites by and by declares this more fully in the next words Also the 3. verse of the first of Esay expounds the second and the former part of the first verse of Esay 53. doth expound the latter and in Rom. 10. the 5. and 6. verses mentioning the righteousnesse of the law and of faith expoundeth the 3. verse touching our owne righteousnesse and the righteousnesse of God also the confession spoken of in verse 9. is interpreted verse 13. by calling on the name of the Lord. and in vers 8. hauing said the word is neere in the end of that verse sheweth what word hee meaneth to wit not of the law but the Gospell This is the word of faith which we preach See the like Rom. 8. 20. 31. 2. Tim. 4. 6. Rom. 11.7.8 1. Cor. 5.9 Ephes. 5.32 and often elsewhere though not alwaies For somtime we are to range farther of to fetch the sense of some places which we read The not obseruing of this Rule holds many in ignorance and carieth others to many errors We may not imitate the workes of Christ which be miraculous and proper to him as mediator but his morall duties only For they onely were giuen vs for example and paterne Math. 11.29 30. 1. Pet. 2.21 1. Ioh. 2. 6. that wee should walke as he hath walked The ignorance of this caused some to counterfeit themselues Christ as one Moore in K. Edward the VI. his time and one Hacklet in Q. Ellzabeths time Dauid George and sundry others according to that foretold Math. 24. Those things which are subordinate one put in order vnder another doe not fight and iarre so as vpon affirming one of them should follow the denying or excluding of the other as grace of the Father merit of the Son operation of the holy ghost ministerie of the word faith sacraments are subordinate in the matter of mans regeneration and saluation Kickerman Therefore it will not follow we are saued by grace ergo not by Christ. or this we are saued by Christ or iustified by Christ ergo not by faith or this we are iustified and saued by faith ergo what needeth ministerie or sacraments or prayer or good works as popish Priests reason most absurdly Againe Gods prouidence and endeauour in the vse of second causes and meanes be subordinate vnder and seruing one the other Therefore it will not follow we need not pray nor worke nor vse phisicke for body or soule nor preaching because it is ready appointed by Gods prouidence what shall be and what not be which all our care cannot alter as many fantastically argue to their owne perill and ruine Thus in the deliuerie of Christ to death God and Christ and Iudas Satan and Iewes are all subordinate These three latter as instruments to the two former all doing one thing though not to one end Scriptures do diuers times by the poore and needy vnderstand all Gods people poore or rich The reason is because howsoeuer the equitie of the things commanded or forbid may stretch to all sorts wealthy and needy yet there may bee particular reasons why we ought more especially regard the poore and why to that end God would commend his owne peculiar care of them amongst many examples hereof take these few Psal. 10.14 Psal. 14. 6. Psal. 72.2 he shall iudge the poore with equitie but in the next verse this office of Gods magistrate is enlarged to all the people Hills shall bring peace to the people by iustice The like Ps. 82. 3. 4. Iudges are charged to doe right to poore and needy and to defend them yet it is their dutie to discharge and performe
is significatiue and of good vse August Because no title or iott in Gods word is vnprofitable or vaine seeing all is inspired and profitable 2. Tim. 3. 16. therefore mention of persons times places c. bee not vnprofitable and to be neglected if it were but for this that they do euidence the truth of the thing related and paue a way to some substantiall matter It is vsuall in scripture to put all for many 1. Timoth. 2.3 God will haue all to bee saued Math. 3. all Ierusalem went c. Math. 4. 23. all diseases so on the other side many is put for all Rom. 5. 9. by the disobedience of one man many became sinners Now where the one of these is put or vsed for the other it will be manifest to him that marketh the matter handled August contra Pelag. In scripture this word vntill doth not alwaies exclude the time following but signifieth an infinite time or vnto eternity 1. Cor. 15. vntill his enemies be made his footstoole shall he raigne Hieron cont Heluid Also Math. 28. I will bee with you vntill the end of the world And 2. Samuel Michol had no childe vntill her death Math. 5. 26. vntill thou hast paide the vtmost farthing that is neuer as Marke expounds it Of this kinde is that Math. 1. 25. thought to bee vntill she had brought foorth c. in all which places by vntill a perpetuity is noted but else where a certaine limitted time is signified as vntill Penticost vntill I come till the pitt be digged for the vngodly in the Psalme this word vntill doth rather resemble the propertie of the tongue whence it is drawne as Aug. writeth then conteyne any deepe or more hidden meaning In genealogies it is the manner of the Hebrewes not to mention the females but males only Math. 1. Luk. 3. 1. Chro. 5. 6. 7. Because man is the more worthy person and the chiefe agent in all generation and the head of the family And because it is the surest side in which the name continues Hieron In scripture one is called first begotten or first borne not in respect of other brethren or sisters which are begotten afterward but because he came first into the world though none other follow afterward Math. 1. 25. had brought foorth her first borne Hieron against Helue In scripture a betrothed woman is called a wife and a betrothed man a husband though they neuer yet came together or knew each other Math. 1. 20. feare not to take Mary thy wife c. though she were only betrothed see verse 8. Deut 22. 23. if a maide be betrothed to an husband c. So likewise the man is called an husband so soone as he is betrothed to her Because betrothing is an essentiall part of marriage being duly performed and the solemnization is necessary vnto comlinesse honestie and auoyding of offence Hieron in Math. 1. Crying in scripture doth not alwaies betoken the sending foorth of a strong voice outwardly but inward compunction and feruency of spirit and affection Gen. 14. 15. wherefore criest thou Rom. 8. 15. we crie Abba Father Heb. 5. 7. Hieron in Gal. 5. The word spirit being put without addition is euer taken in good part with addition as vncleane euill in ill part Hieron Also spirit with a word of a genetiue case adioyned doth signifie the mightie working of God by his good spirit directing to good things a spirit of grace c. or by Sathan leading to euill a spirit of errour Sundry Prophets foretold things to come which were temporall as well as eternall thinges which belong to the Messiah though hee were the chiefe obiect of all prophesies also they prophesied not in words only but euen by their actions as Ieremiah by carrying a chaine prophesied the captiuity Ezekiell by flying in the night hauing broken downe a wall in his house Agabus foretould Pauls bondes by binding his owne handes c. This was done to make prophesies better obserued and regarded when wordes and things met together and to leaue the heedlesse and incredulous without excuse Gregor When Prophets report visions they do not alwaies mention or infer ought which they saw but doe declare what was said Esay 1. 2. A vision which Esay saw and then followes heare ô heauen and earth c. telling words spoken to him not sights shewed him yet are they called visions because God extraordinarily opened the eyes of their mindes to behold his iudgements vpon the wicked and to know most certainely the good promises made to the Church Hieron in Isay 1. Tēporall prophesies of earthly things which were neerer being fulfilled gaue proofe of the truth of the spirituall prophesies touching the kingdome of Christ which was farther of Because a God of vnchangeable trueth was authour of both Thus the Prophesies of the Iewes going in and comming out of captiuities and of destruction to other Nations being accomplished assured Gods people of the comming of the kingdome of the Messiah This rule being well known and marked by the Iewes had preserued them from hardnesse of heart Rupert in Hos. c. 1. Euangelists and Apostles in citing places out of the old Testament keep the words of the Greeke Septuagint when that differs not in sense from the originall Hebrew and somtimes in citing testimonies from Moses and Prophets they follow not the words either of the Hebrew or the Septuag but religiously keep themselues to the sense agreeing in vnitie of spirit though with variety of words doing rather the office of diuine interpreters then of bare alledgers of Scripture thereby to teach all pastors in cyting Scriptures rather to respect the matter and sense then the letter and words See Matth. 2. 15. and vers 23. Math. 26.31 also 1. Cor. 2. 9. and in sundry other places wherin they cleaued not to the word but forsooke them yet without damage to the matter and sense because that is the principall thing most to be obserued Hier ad Pamach The new Testament neuer cites any testimonie out of Apocrypha books but out of canonicall scripture onely Hieronimus Because God himselfe being the author and inspirer of it hath sanctified it and inspired it for the perpetuall and perfect instruction of his Church in the truth of saluation 2. Tim. 3.16.17 Therfore through all the bookes of Euangelists and Apostles not one Apocryphall saying is alledged and but three out of the books of the Gentiles to convince them the better with their owne testimonies which being once passed through the golden pipe of the holy ghost they are now no more to be accounted common or prophane sayings but part of Gods word Ignorance of this rule hath caused the Papists to aduance the Apocryphall books into Gods chaire to equall them with canonicall Words of knowledge and sense doe signifie besides