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
as a schoolemaster leads vs Gal. 3.24 and in Christ all the promises of the Gospell are fulfilled 2. Cor. 1.20 the ceremonies also shadowed him and figured him who was the body Col. 2.17 but the body is in Christ. Therefore all hearers and teachers if they will profit in all their hearing teaching and reading must haue the eye of their minde turned toward Christ as the faces of the Cherubins were turned toward the Mercy-seat Do thus if euer you will do well digest this rule practise it pray for grace to do it it is a rule of rules August in Psal. 71. In some sacred stories and other places of holy scripture some thing is left out which in some other place of scripture may be found August in Psal. 77. Example in Heb. 12.21 Reports of Moses which is omitted in his story Exod. 9. Also Dauid in Psal. 105. mentioneth diuers things which in the story Exod. 4.5.6.7 chapters was left out The reason whereof is not forgetfulnesse or ouersight but the spirit setteth downe the sense in some places and the words in another affecting breuitie and to stirre vs vp to more search All testimonies of scripture are healthfull to men of sound vnderstanding dangerous only to the peruerse and froward who will not bowe their blinde reason and stubborne affections to the scriptures but wrest them to their owne peruersnesse August in Psal. 48. 2. Pet. 3.16 The knowledge of tongues H G L. also of Artes Gr. Rh. L.R. c. and good store of good Interpreters bee needfull for such as would so exactly know the scriptures as to be able learnedly and exactly to expound them to others The scriptures speake some things of Christ the head which also belong to his Church the body Aug. in Ps. 21. as Acts 4.9 why dost thou persecute me i. my members also 1. Cor. 12. 12. euen ' so is Christ i.e. the Church which is the mysticall body of Christ. The reason is because of the most straite coniunction between the head and the body Some speaches of scriptures are affirmed of or directed to one which belong also to others August Math. 16. 17. 18. the words of Christ to Peter were ment to all the Apostles as well as to him as appeareth by Iohn 20.22.23 The reason Christ tooke his beginning of one to teach vnitie to his Church in the confession of faith Of this nature be the Epistles of Christ intituled to the Angell of the Church but directed and ment to the whole Church See Reuel 3. 16. The reason is because the health or decay of the flock depends vpon the worth and vnworthinesse of the pastors Some things are said in scripture not according to the truth of the thing said but after the opinion of the time as others thought Thus Scribes and Pharisies are termed righteous Luk. 15. Hieron in Math. cap. 24. Thus also they bee called builders Acts 4. and Ioseph Christs parent or father Luk. 2. and thus hypocrites are said to haue faith Iames 2.18.19 Those good words of Scripture which we do not presently vnderstand let vs religiously beleeue and diligently ponder till the spirit open our wits Aug. in Psal. 54. Because it pleaseth God to keep our wits shut for a time that wee shall not distinctly see what yet wee are bound to credit for truth because it comes from a God of truth Thus did Peter Iohn 6. 68. and Mary Luk. 2. 51. The scripture vseth to call men by the names of beasts Chrysost. in Gen. homil 12. Thus the Pharisies and malitious Iewes are called serpents Math. 3.8 hereticks dogs Phil. 3.2 desperate sinners swine Matth. 7. wicked slanderers aspes Romanes 3. meeke ones doues wise ones serpents for the likenesse of qualities and passions there be giuen the same or like names to diuers creatures Scripture doth not alwaies allow the things and actions from whence similitudes be fetched Aug. in Ps. 157. as the fashions and manners of thiefes vniust stewards and Iudges Sacred scripture affordeth vs examples of all vertues theologicall politicall morall oeconomicall yea and of all vices prescribing remedies against all sinnes Chrys. in Act. homil 9. Examples of this rule abound euery where and offer themselues to the Reader that obserues the scripture The reason is because Gods word is perfect so is no other writing of any author whatsoeuer The knowledge of humane histories written of the Persians Babylonians Graecians and of the Romanes especially brings no small light to vnderstand sundry parts of scripture namely the books of Daniel and Reuelation which conteine historicall prophesies of things to be perceiued by the euents which are recorded in prophane and ecclesiasticall historiographers Euents of things set downe in humane stories is best interpreter of the prophesies in the Reuelation which book to the Fathers which saw not the euents as we do was therefore darker and harder to them then to vs. In way of disputation the Scripture somtimes infers some absurd consequents which follow vpon some error held by others whom the holy ghost would reforme by laying forth the absurdities which attend vpon their false opinion Augustinus de doct christ l. 2. â— 31 Examples hereof Rom. 4. 14. also 1. Cor. 15.16.17.18 For there is no better way to convict an erronious or hereticall fellow then by laying forth the wicked or foolish things which ensue and arise from his false conceits and thus also the truth is much holpen We may not neglect or lightly esteeme or slightly passe by any thing which we read in Gods word bee it mention of names or obseruation and distinction of time rehearsall of rites and pedegrees or any such matter which may be thought meane Because the holy Scripture being a word of a God infinite in wisdom conteins an infinite treasure if it haue exquisite searchers Did not Paul from obseruation of the time when Abraham was circumcised Rom. 4. 8. and when the Law was giuen Gal. 3. also from Christ his suffering without Ierusalem and from killing the beasts without the camp Heb. 3. gather very wholesome and waighty truths ergo contemn nothing which is found therein Chrys. Hom. 22. and 24. vpon Genesis To the vnderstanding of Scripture there needs great search Iohn 5. with earnest prayer Psal. 119. The reason because otherwise that which lyeth deep in the bottom for want of care may remaine hid from vs. Chrysost. One and the selfesame trueth is taught by many sundry similitudes in sacred scripture and in sundry formes somtime by precept somtime by exhortation sometime in prayers in thanksgiuings in examples and sometime in threatnings August in Psal. 8. The reason is that by varying the manner and forme of speach and teaching not only disdaine and weariness may be remooued but the truth receiueth better impression through such kinde
is significatiue and of good vse August Because no title or iott in Gods word is vnprofitable or vaine seeing all is inspired and profitable 2. Tim. 3. 16. therefore mention of persons times places c. bee not vnprofitable and to be neglected if it were but for this that they do euidence the truth of the thing related and paue a way to some substantiall matter It is vsuall in scripture to put all for many 1. Timoth. 2.3 God will haue all to bee saued Math. 3. all Ierusalem went c. Math. 4. 23. all diseases so on the other side many is put for all Rom. 5. 9. by the disobedience of one man many became sinners Now where the one of these is put or vsed for the other it will be manifest to him that marketh the matter handled August contra Pelag. In scripture this word vntill doth not alwaies exclude the time following but signifieth an infinite time or vnto eternity 1. Cor. 15. vntill his enemies be made his footstoole shall he raigne Hieron cont Heluid Also Math. 28. I will bee with you vntill the end of the world And 2. Samuel Michol had no childe vntill her death Math. 5. 26. vntill thou hast paide the vtmost farthing that is neuer as Marke expounds it Of this kinde is that Math. 1. 25. thought to bee vntill she had brought foorth c. in all which places by vntill a perpetuity is noted but else where a certaine limitted time is signified as vntill Penticost vntill I come till the pitt be digged for the vngodly in the Psalme this word vntill doth rather resemble the propertie of the tongue whence it is drawne as Aug. writeth then conteyne any deepe or more hidden meaning In genealogies it is the manner of the Hebrewes not to mention the females but males only Math. 1. Luk. 3. 1. Chro. 5. 6. 7. Because man is the more worthy person and the chiefe agent in all generation and the head of the family And because it is the surest side in which the name continues Hieron In scripture one is called first begotten or first borne not in respect of other brethren or sisters which are begotten afterward but because he came first into the world though none other follow afterward Math. 1. 25. had brought foorth her first borne Hieron against Helue In scripture a betrothed woman is called a wife and a betrothed man a husband though they neuer yet came together or knew each other Math. 1. 20. feare not to take Mary thy wife c. though she were only betrothed see verse 8. Deut 22. 23. if a maide be betrothed to an husband c. So likewise the man is called an husband so soone as he is betrothed to her Because betrothing is an essentiall part of marriage being duly performed and the solemnization is necessary vnto comlinesse honestie and auoyding of offence Hieron in Math. 1. Crying in scripture doth not alwaies betoken the sending foorth of a strong voice outwardly but inward compunction and feruency of spirit and affection Gen. 14. 15. wherefore criest thou Rom. 8. 15. we crie Abba Father Heb. 5. 7. Hieron in Gal. 5. The word spirit being put without addition is euer taken in good part with addition as vncleane euill in ill part Hieron Also spirit with a word of a genetiue case adioyned doth signifie the mightie working of God by his good spirit directing to good things a spirit of grace c. or by Sathan leading to euill a spirit of errour Sundry Prophets foretold things to come which were temporall as well as eternall thinges which belong to the Messiah though hee were the chiefe obiect of all prophesies also they prophesied not in words only but euen by their actions as Ieremiah by carrying a chaine prophesied the captiuity Ezekiell by flying in the night hauing broken downe a wall in his house Agabus foretould Pauls bondes by binding his owne handes c. This was done to make prophesies better obserued and regarded when wordes and things met together and to leaue the heedlesse and incredulous without excuse Gregor When Prophets report visions they do not alwaies mention or infer ought which they saw but doe declare what was said Esay 1. 2. A vision which Esay saw and then followes heare ô heauen and earth c. telling words spoken to him not sights shewed him yet are they called visions because God extraordinarily opened the eyes of their mindes to behold his iudgements vpon the wicked and to know most certainely the good promises made to the Church Hieron in Isay 1. Tēporall prophesies of earthly things which were neerer being fulfilled gaue proofe of the truth of the spirituall prophesies touching the kingdome of Christ which was farther of Because a God of vnchangeable trueth was authour of both Thus the Prophesies of the Iewes going in and comming out of captiuities and of destruction to other Nations being accomplished assured Gods people of the comming of the kingdome of the Messiah This rule being well known and marked by the Iewes had preserued them from hardnesse of heart Rupert in Hos. c. 1. Euangelists and Apostles in citing places out of the old Testament keep the words of the Greeke Septuagint when that differs not in sense from the originall Hebrew and somtimes in citing testimonies from Moses and Prophets they follow not the words either of the Hebrew or the Septuag but religiously keep themselues to the sense agreeing in vnitie of spirit though with variety of words doing rather the office of diuine interpreters then of bare alledgers of Scripture thereby to teach all pastors in cyting Scriptures rather to respect the matter and sense then the letter and words See Matth. 2. 15. and vers 23. Math. 26.31 also 1. Cor. 2. 9. and in sundry other places wherin they cleaued not to the word but forsooke them yet without damage to the matter and sense because that is the principall thing most to be obserued Hier ad Pamach The new Testament neuer cites any testimonie out of Apocrypha books but out of canonicall scripture onely Hieronimus Because God himselfe being the author and inspirer of it hath sanctified it and inspired it for the perpetuall and perfect instruction of his Church in the truth of saluation 2. Tim. 3.16.17 Therfore through all the bookes of Euangelists and Apostles not one Apocryphall saying is alledged and but three out of the books of the Gentiles to convince them the better with their owne testimonies which being once passed through the golden pipe of the holy ghost they are now no more to be accounted common or prophane sayings but part of Gods word Ignorance of this rule hath caused the Papists to aduance the Apocryphall books into Gods chaire to equall them with canonicall Words of knowledge and sense doe signifie besides
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
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
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
nor like popery the better for their lying wonders They talked together of those things which were done Luke 24. 25. Conference with others of heauenly things is profitable with such Christ will be present to informe them I haue hid thy words in my heart that I might not sinne against thee Psal. 119. 11. I will not forget thy word Psal. 119. 16. Great care must be taken that good doctrines once learned be not forgotten for a Christian shall neither belieue nor doe more then he remembreth I will consider thy words Psa. 119. 15. The word of God once knowne must euer be in ones eye as a marke which Archers looke on to aime at so the word consider signifies in the originall as the learned say I know that Abraham will teach his seruants my lawes therefore I will not hide from him what I meane to doe Gen. 18. 17. 18. 19. The storehouse of the family is the breast of the master who the more he powreth out to the information of his seruants and children the more shall his owne store of heauenly wisdome be multiplied to him that hath it shall be giuen Whatsoeuer you do doe all to the glory of God 1 Cor. 10.31 The vtmost and farthest end of our studies in the scriptures must not be our owne glory in heauen but Gods glory and praise Rules to direct and guide in the reading and studying the holy Scripture gathered out of ancient and moderne Authors THE holy scripture vseth no kinde of speach which may not be found in common custom of speach amongst men as August lib. 1. de Trin. cap. 12. Because in the scripture God speaks not to himselfe but to vs men therefore he hath fitted and tempered his stile to our formes of words which we are most acquainted with Hilarius in Psal. 26. There is good reason then why the Scripture should bee more regarded of vs for the meannesse and homelinesse of the phrase sithens it is framed to our good The two tongues wherin the Scriptures were originally written to wit Hebrew and Greeke haue their Idiomes or proprieties which being obserued bring much light and being neglected the sense will bee troubled Augustine intract in Iohannis 10. The Hebrew and Greeke wordes both which be translated for euer or euerlasting do not signifie properly eternity in euery place where it is vsed but great continuance according to the propriety of both tongues Psal. 132. 14. The scriptures haue some peculiar words by which they vse to signifie some proper and peculiar matter Ambros in Luk. 1. An Angell appeared to Zachary as also in Genes it is writ-God appeared to Abraham in which places the word appeare signifies peculiarly that which is seene of a suddaine and could not be perceiued before Sense of scripture is to bee gathered out of the wordes For as a childe in the womb or a kernell in the shell so is the truth of things conteined in words without the vnderstanding whereof we cannot know the sense and meaning Hilar. de Trinit 5. Hieron in Eccles. cap. 1. It is therefore absurd to profer to teach the scriptures or to learne them without care to interpret wordes and phrases In scripture some time good things are spoken well when righteous things are taught rightly as Repent and beleeue the Gospell Or secondly euill things are taught euilly when wicked things are perswaded as in Iob Curse God and die Or thirdly good things are vttered euilly when some right thing is said with a peruerse minde as that Ioh. 9 Be thou his disciple Or fourthly euill thinges well spoken and dishonest things vttered in honest termes as Dauid went into Bathsheba And Rom. 1. The women changed their naturall vse into that which is against nature and innumerable such like See Gregor morall 23. cap. 3. Reason hereof is because the scripture speakes many things in the person of vngodly men whose crooked wordes it doth report vnto vs aswell as their deedes It is the manner of scripture not seldome to put one word twise in one sentence with a different signification Iohn 4. 35. where the word haruest twise put doth vary his signification first noting the earthly and bodily haruest and the spirituall haruest in the latter place Origen in Rom. 3. also Ioh. cap. 4. 13. 14. Water is twise repeated in diuerse sense first for elemenmentary water secondly for spirituall to wit graces of the holy Ghost This copulatiue particle And is vsed by the Prophets sometime when nothing is coupled and ioyned together August in Psal. 4. Ezek. cap. 2. 1. And he said to me Also Ezek. 5. 1. And thou sonne of man and very often else where Also this particle Therefore or Then is not alwaies illatiue or argumentatiue Rom. 8. 1. Reason is either after the manner of the Hebrewes this particle And beginneth the sentence absolutely without respect to any thing went before or it doth abound being more then needes or because it coupleth the wordes vttered outwardly to that which the Prophets heard inwardly By bodily things the scriptures lead and lift vs vp to see such excellent diuine things as bee in god by a figure called Anthropopathia Hilar. de Trin. Thus an hand is applied to God to signifie his working power an eye to signifie his knowledge an heart his will a foot his presence or gouernment winges his care and protection a mouth his word and commandement a finger his might a soule put for the essence of God nostrils for his indignation Because our dulnes to conceiue the thinges of God is so great as wee cannot perceiue them but by comparisons drawne from the things of men for this infirmity of our vnderstanding the scripture very often speaketh of inuisible thinges by visible and shadoweth spirituall by corporall This rule striketh against the errour of the Anthropomorphites which fashion vnto God the shape and nature of a man vpon mistaking such scriptures as attribute to him the members and actions of a man Sacred scripture vpon dumbe and dead things doth often put the person of such as speake by a figure called Prosopâ—paeia that is fiction of a person Gregor Naz. theolog 4. The firmament speakes his handiworke Psal. 19. Rom. S. 19. 20. 21. c. The creature waiteth groaneth trauelleth in paine c. Psal. 98.7 8. Let the sea roare and the floods clappe their handes let the bils reioyce c. Also Lazarus lookt vp and saw c. and said By this manner of speech wee are moued more to affect the things spoken and are more easily brought to vnderstand them Scripture ascribes the names of things that bee in truth vnto their similitudes and representations 1. Samuel 28. 14. 15. Saul knew that it was Samuel And Samuel said c. where the name of true Samuel is put vpon his
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
subiect to wordes but contrariwise 8 He is best interpretour of Scripture which takes the sense from it not which brings a sense vnto it 9 Comparison of places one with another the darker with plainer is a good meane to attaine the sense of scripture 10 Literall sense alone of scripture is the whole substance of faith and of Christian Theologie 11 Without the holy spirit of God no man can vnderstand one iott or title of Scripture because of our inbred darknesse Therefore praier for inward illumination must bee ioyned with outward reading and hearing 12. There can bee but one onely proper true and certaine sense of one place of Scripture the rest are to bee auoided as doubtfull opinions 13. Hysteron proteron a placing of things before which should come after some things after which should be before is very frequent in holy Scriptures AEnigmata Sacra MISTICALL CASES AND SECRETS of Diuinitie with their Resolutions Fower Centuries and vpwards The vnfolding wherof layeth open that Truth that concerneth Saluation We speake the word of God in a mysterie 1. Cor. 2.7 The Secret of the Lord is reuealed to them that feare him Psal. 25.15 Open mine eyes Lord that I may see the wonders of thy Law Psal. 119. Then Mary said vnto the Angell how shall this bee that I should be with childe seeing I know not man Luk. 1. 34. This is the modell or patterne of all the Mysticall cases in this little Booke BY T. W. LONDON Printed by Edward Griffin for Francis Burton 1615. To the Reader CHristian Reader be pleased to vnderstand First that this way of propounding probiemes darke questions and parables is no new deuise but very ancient and of great continuance Secondly it is likewise of great vse for it serueth to try the abilitie of mens wits and vnderstandings also to exercise and to whet them also it puts by much absurd brawling and dangerous talke and giues occasion of many wholesome wise and graue sayings Thirdly praises and rewards haue been appointed and giuen to such as could loose such knots and frame fitting answers Lastly not alone humane and prophane but sacred and diuine Stories afford vs examples and presidents of such mysticall Questions the truth of all this will appeare in these few things heere annexed and set down Plutarch reports that it was a custome amongst Kings of olde times to put Questions one to another to make proofe of best wits and that a certaine praise was appointed to him that got the victory Dius an Historiographer of the Phoenicians rehearseth the Riddles and Questions that Salomon sent to King Hiram saying that it cost him very much in that hee could not open them vntill at length he found a yoong man of Tirus named Abdenan who deciphered to him the most part of them Poets write that Sphinix was wont to set forth a reward of freedom and libertie to him that could absolue his Riddle We finde in the booke of Judges that Sampson put forth a hard question how meat could come out of the eater and sweet out of the fierce an elegant riddle consisting in contraries for he that eateth and he that giueth meat also he that is fierce and bitter and he that is sweet are opposites of contrary natures Hee also promised a reward to him that could read his riddle Ambrose as he is cited by Peter Martir demanded the cause why Sampson made his probleme and he saith that because men in feasts when they haue well drunke are wont to be somewhat full of talke and to rebuke others too intemperately which for the most part turned to contention therefore to auoid that graue men were wont to put forth riddles or problems omitting dangerous talke and turning their mindes to the exposition of things put forth whose example Sampson followed and set a reward for him that could open his question to shew that knowledge and sharpnesse of minde ought to be rewarded and contrarily ignorance and foolishnes ought to be shamed and punished thus farre are the words of Ambrose In the first of Luke Mary the Virgin putteth a difficult question vnto the Angell which brought hir the message of conceiuing and bearing the Sonne of God How saith Shee may this be seeing I know not a man that is how may I be a mother while I am and remain a Virgin Lastly through out the Gospel we finde AEnigmata and many hard parables Christ put vnto the Iewes which his owne Disciples could not open therefore did aske him apart what they ment These things I doubt not make it euident that this course which I take is warrantable and profitable Especially if the nature and importance of my doubtfull cases be considered tending to instruct in diuine things which concern saluation and religion and the iniquitie of these times be thought on wherein it is hard to say whether ignorance or malice doe more abound some that would talke of good things in their meetings cannot for lacke of skill to put forth or loose a question wisely others are so wicked and malitious as they deride all wholesome communication now seeing the sharpning of wits is a maine and principall end of Questions for the trying of our knowledge some may muse why I would set downe answers to ease men of their owne labour in searching and so take both the praise of the answer from others and hinder the benefit which would come by seeking to this I say that I had little cause in this draught to aime at my owne praise for many respects but as I mooued questions to prouoke some which better can to frame better and more so I thought good to frame an answer vnto these that such as could not by their owne knowledge vpon their tryall finde a resolution might haue heere a peece of an answer and satisfaction to giue them some contentment I haue put each case and answer together desiring such as can fit and yeeld more pregnant and substantiall answers to set them downe and to accept in the meane while these my poore endeuours Farewell Mine answer is a slender thing Yet rest in it or better bring T. W. Aduertisements FIrst yee shall finde a worde in the margent opposite to each Resolution to shew vnto what Principle of Religion your case and answer doth belong The cases and answers for the most part doe follow the order and dependance which the Principles haue amongst themselues To the Christian Reader certaine Directions The vse of these darke and mysticall Cases is Fiuefold FIrst to minister occasion of searching and diuing more deeply into the great mysterie of godlinesse To try and draw out your knowledge as also to increase and confirme it by answers fitly framed according to the word To bewray the imperfections and wants of your knowledge whiles you sticke in easie things and stumble in the plaine way To giue light vnto sundry places and passages of Scripture opened and cleared To helpe the practise and exercise of that
as a father spiritually to beget children to God through the sound and painefull preaching of Christ 1. Cor. 14. 15. Also he is as a nurse tenderly to feede them whom he hath begotten with great wisedome loue and patience 1. Thes. 2.2 AEnig 165. Who is he that hath sinne of his owne and yet is a Sauiour of others and how this may be Resolution Faithfull ministers of Christ are compassed with sinnefull infirmities as other men bee yet they are said to saue others as instruments by whom God the alone Sauiour vseth to call the elect vnto saluation this being a common thing in Scripture to attribute that worke to the instrument which is peculiar to God the Author Tim. 4. 16. Obedi 21. AEnig 166. Who is hee that soweth better thinges then he reapeth and how this may be Resolution The minister reapeth carnall things which perish but soweth spirituall thinges which endure for euer 1. Cor. 9.11 AEnig 167. How may one be the foundation and the builder of the same house at once Resolution Prophets and Apostles in respect of their office and worke were master-builders of the Church which is Gods house yet they are called foundations in regard of their doctrine by which the elect as liuely stones were laid vpon Christ as the only true foundation and corner stone Ephes. 2. 10. AEnig 168. Who are they that bee but friends to the bridegrome yet fathers to the bride and how Resolution The Prophets were but friends to Christ the Husband yet fathers to the Church the bride AEnig 169. 170. Who is he that is greater then Moses and the Prophets yet lesser then any true minister of the Gospell and how this may bee Who is hee that was a minister of the word yet a minister neither of the olde Testament nor of the new and how may this bee Resolution It was Iohn Baptist Christs herault and immediate forerunner who in respect of his doctrine was greater then the Prophets yet lesser then any true minister of Christ. For he could point to Christ with his finger and say this is the lambe of God which none of the Prophets could do but he could make no report of Christs suffering death and resurrection as the ministers of Christ are able to doe Also this Iohn comming in the middle betweene the Prophets and Apostles hee was so the minister of God as he neither liued in their state who preached before Christ came nor in theirs who preached after all things were restored by his death and resurrection AEnig 171. Who were they which were Seruants of Christ yet Christ called them not his Seruants Resolution The Apostles in respect of their office and charge to dispence Christs word to the instruction of his Church they were but Seruants Rom. 1. 1. but as Christ acquainted them with his fathers counsell so fully and so familiarly as one friend would do another in this respect they not seruants but more then seruants euen Christs friends as himselfe saith Iohn 18. 15. AEnig 172. Who were they which without force or weapon armor bands of men or stroke striking subdued the whole world to their king and how this may be Resolution It was the Apostles who by powerfull preaching faithfull praier and constant patience without other meanes brought and subdued Kinges and nations vnder the yoake of Christ 2. Cor. 10. 3. 4. AEnig 173. Who are they that succeede the Apostles yet are not their successeors Resolution Pastors and teachers succeede the Apostles in the office of teaching administring sacraments and discipline but in respect of their large coÌ„mission to teach all nations 2. Of their extraordinary graces And 3. of their priuiledge not to erre in their doctrine they be not their successors neither in the manner of their calling Also Popes and Cardinals boast of being Peters and Apostles successors and bee nothing lesse AEnig 174. How may a stone be a builder Resolution Euery godly minister as a Christian is a liuely stone of the spirituall building 1. Pet. 2. 5. but as a minister he is a builder both of himselfe and of others Ephes. 4. 12. AEnig 175. 176. 177. 178. 179. How may one at once both build and pull downe How may one teach others and not teach himselfe How may one bee darkenesse yet giue light to others How may the seede fructifie well yet the sower reape no fruite How may one loose his saltnesse yet bee able â—o season others The Resolutions When the doctrine and admonition which Preachers doe giue to others themselues do not beleeue and practise Then they pull downe more by their euill life then they builde vp by their good doctrine Also they remaine full of wickednesse which is spirituall darkenesse while the light of their teaching shineth before others Who reape much fruite by their paines the teachers themselues being barren and fruitelesse Loosing their soules because they are vnmortified yet able by good instructions to season the hearts of others AEnig 180. How may one haue the couering of a sheepe and the condition of a Wolfe Resolution Euery false Prophet is a Sheepe in aparance but a Wolfe in purpose and effect hauing a wicked meaing to kill soules with poisoned doctrine wrapt in sugered and sweete wordes AEnig 181. How may two feede the flocke with like diligence yet the one be an hirelinge the other a sheepehard Resolution If the one doe it for filthie luker or gaine sake chiefely and the other of a readie minde for the loue of Christ and of the flocke AEnig 182. How are wee commanded to be courteous and friendly euen to our enemies yet there are some to whom wee must not say God speede 2. Iohn Resolution Our priuate enemies being our brethren we are bound to intreate kindly and friendly Math. 5. 46. 47. but as for false Prophets which bringe and broach false doctrine wee are not to bid them God speede that is to haue any familiarity with them because they bee enemies to Christ and his flocke 2. Iohn 10. AEnig 183. 184 Who are they that vnder pretence of Christ and the Church doe most destroy the Church and fight against Christ and how this may be Who is he that of all men is humblest proudest at once and how this may be Resolution It is the Pope or Bishop of Rome with his mitred Prelates Cardinalles Monkes Friers Priestes and Iesuites who haue the Church much in their mouthes and Christ in their profession as if they would gather and builde for him whereas vnder this pretence they doe by their hereticall doctrine and damnable superstitions both make hauocke of the Church and destroy the pure religion and faith of Christ therein prouing themselues the ministers of Antichrist the head of which hellish rable is the Pope of all men the humblest in title calling himselfe the seruant of the seruants of God but the proudest in truth
denying it in his works prooues a great lyer 1. Ioh. 1. 6. AEnig 372. How may one bee both a man and a beast at once Resolution As Herod was by nature a man in qualitie a foxe for his subtiltie and wilinesse Also obstinate and desperate sinners haue the substance and shape of men yet the condition of dogs and swine Mat. 7.7 AEnig 373. Who is he that sleepeth while hee is awake Resolution The carnall and carelesse gospeller his soule sleeps in sinne being secure of Gods iudgments while his bodily eyes be awake also on the contrary the soule of the godly is watchfull when the eyes of the body are closed with sleepe euen in bodily sleepe his heart sleepeth not AEnig 374. How doth the Scripture call some righteous who haue no true righteousnesse in them or imputed to them Resolution One whose life is outwardly reformed may lacke both inherent righteousnesse a fruit of Sanctification and imputed righteousnesse by faith yet doing many righteous deeds may seem to himselfe and to others to be righteous and somtime the Scripture calls such righteous speaking of men as they appeare not as they are Ezek. 18. Ezek. 3. AEnig 375. Who are they that ioy in that that hurts them and loue that which they abhorre and how this may be Resolution Sinfull scorners reioyce in iniquitie and make a pastime of sin which turns to their destruction in the end also they loue such euils in themselues as they abhorre in others Rom. 2. Mat. 7. 2.3.4 Mat. 23.23.24 c. AEnig 376. How may it be that sin should be dead in any person and that person not mortified and dead to sinne Resolution In the phrase of Scripture sinne is said to be dead when it lyes still without moouing not vexing and fearing the conscience this is but a seeming death of sinne which may be and is in many who neuer knew what true death and mortification of sin meant Rom. 7.8 AEnig 377. What bread is it that alwaies hurts the owner and the eater Resolution It is the bread of oppression gotten by deceit and violence which being sweet in the mouth prooues grauell and bitternesse in the belly Prou. AEnig 378. What sinne is that that most dishonoreth God yet is least regarded of men Resolution It is the secret vnbeleife of the heart which at once robs God and spoyles him of his mercy truth and power whereas most men make least account of this sinne because it is most high from common vnderstanding and from common sense AEnig 379. How may one worship the true God yet be an outward Idolater Resolution First if the true God be worshipped in a strange manner by a worship not commanded in his word as Papists Secondly if the true God bee worshipped out of Christ or not by or with Christ as the Iewes and Turks do worship him Thirdly when men are present at Idoll-seruice and yet reserue their hearts for God as neuters and time-seruers doe AEnig 380. How may one be both a Vassall and an Emperour at once Resolution If a worldly Prince be a slaue to his owne passions and lusts he is at once both a Vassall of sinne and Emperor of men Also euery godly person reigning as emperour ouer his affections confesseth himselfe a vassall and seruant to do all homage vnto Christ his Redeemer AEnig 381. What vice is that that maketh men likest the deuill and vnlikest to Christ and how this may be Resolution It is the vice of enuy and pride wherby men most resemble Satan who out of most deep pride against God and enuy against man ouerthrew himselfe and all mankinde AEnig 382. What fountaine is that that sendeth forth both sweet waters and sowre and how this may be Resolution It is a malicious and blasphemous tongue which at once blesseth God and curseth man Iam 3.9.10 AEnig 383. How is ignorance a sinne yet one may be ignorant without sinne Resolution Ignorance of some truth which we may know and are bound to know is a sin against the first Commandement yet one may be without sinne ignorant of many things which be vnpossible to be knowne and vnbehoofefull such is the ignorance of Christ and of the Angel touching the last day and of man touching the same and all other secrets of God which his word doth not teach AEnig 384. What is that that maketh some mens best works their greatest sinnes and how this may be Resolution It is a false heart or an euill vnbeleeuing heart mockinge God with shewes and men with apparances of pietie and vertue when all is rotten and vnsound within at the bottome Esay 1. and Esay 66. AEnig 385. 386. How may one sinne necessarily yet not certainely and compulsarily How is there a necessity of sinning where there is a liberty of willing Resolution All wicked men sinne necessarilie being seruants and bond-men to sin so as they can doe nothing but sinne yet their will sinning freely by election they sinne without compulsion as Christ saith of the Iewes Iohn 8. they would do the lust of Sathan their father yet addeth that they were bound necessity and liberty may well meete together a thing may be freely done which is yet necessarily done howbeit liberty compulsion cannot stand and agree in one man the will of men is neuer compelled yet is it in seruitude to lust AEnig 387. How may one at one time in respect of one thing both see and not see Resolution An euill man may see a truth speculatiuely to koow it yet not so see the same truth as to practise it AEnig 388. How may one denie him whom he professeth Resolution If he denie him in deedes whom he professeth in words AEnig 389. How may God iustly not hinder sinne when hee may yet it were a fault in vs so to doe Resolution God is most free men are bound to his law Also it is a part of iustice in God not to hinder sinne when thereby former sinnes are to bee finished lastly sometime this not hindering of sinne prooues occasion of many and great good as in Adams fall in Dauids and Salomons sinne in Peters deniall AEnig 390. How are we commanded to contend for the faith and yet contention is forbid as a fruite of the flesh Resolution There is a holy and necessarie contention when according to our vocation we striue for the feare and worship of God for vpholding the doctrine of faith with desire not to ouercome men but the errours vnto Gods glorie and profit of the Church but priuate contention with bitternesse in our owne quarrels or publike needlesse and godlesse contentions be fruits of the flesh AEnig 391. How may one doe many good things yet himselfe an euill man Resolution Herod and Iudas not hauing faith a good conscience were ill men yet they did many things which for substance of the worke done were good and good