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
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
to such as haue faith to apprehend him For the law requires absolute iustice or righteousnesse which beleeuers find in Christ alone Feare shall make you vnderstand the hearing Esay 28,19 Psal. 119.71 The crosse and affliction being sanctified is a good helpe to the experimentall knowledge of the worde Whatsoeuer things are written afore are written for our learning Rom. 15.4 Euery part and sentence word or worke mentioned in scripture contayneth some profitable lesson for our vse 2. Tim. 3. 16. The godly man doth meditate day and night in the law of God Psal. 1.2 Great earnest and continuall study is to be vsed of all such as will profit by the scriptures Iohn 5.39 They searched the scriptures daily whether those things were so and many of them beleeued Acts. 17,11.12 The hearers must diligently examine by the Scriptures the doctrine of the teachers 1. Thes. 5.21 1. Ioh. 4.1.2 Vnderstand according to sobriety Rom. 12,3 A christian must seeke no more then is reuealed contenting him with that which is taught in Scripture How is it that yee vnderstand not these things A christian must striue to be ignorant of none of Christs words It is written Rom. 1.17.10.15 Scripture is the rule of all trueth whatsoeuer truth may be proued by Scripture it alone is a sufficient witnes in stead of all other authorities and testimonies for it alone can conuince the conscience therefore Christ and his Apostles contented themselues therewith The onely begotten sonne he hath declared him Iohn 1. 18. We know so much of God as Christ in scripture hath made known vnto vs. Therefore yee erre because ye know not the scripture and the power of God Mat. 22. 29. Rom. 9. 25. as also Hosea c. God must be ioyned with his word the word teacheth vs neuer to heare scripture otherwise then if wee heard God speake nor to beleeue otherwise of him then hee hath manifested of himselfe in the word Paul confounded the Iewes conferring places of Scripture to proue Iesus to be the Christ. Because Iesus is such an one as the scriptures of the Prophets haue described the Christ to be therefore we must receiue him for the Christ and rest in him alone for saluation also for the atteining of the true meaning of the scriptures which speake of Christ there comes great light by comparing places My word and my preaching was not in the entycing speech of mans wisedome but in plaine euidence of the spirit and of power 1. Cor. 2 4. We may not be offended with the simplicity and plainenesse of stile and matter which wee finde in scripture which although they haue a graue eloquence yet want such pompous and painted wordes as worldly carnall Rhetoricians hunt after and desire to be applauded for Blessed is he who is offended neither at the ignominie and meanenesse of Christs person life and death nor at that which the Apostle calleth foolishnesse of preaching and plaine euidence of truth 1. Cor. 1. 21. The naturall man perceiueth not the things of the spirit of God 1. Cor. 2. 14 Our owne naturall capacity how quicke and sharpe soeuer doth not make vs fit readers and auditours of the caelestiall philosophie which is in Scripture Humane Philosophie requires an auditor or scholler prompt witted capable of knowledge but diuinity in stead of finding a fit scholler must first make him so by renewing his wit and minde They shall all be taught of God No man commeth to me except the Father draw him He commeth to me which hath learned of the father Ioh. 6. 45. The sauing knowledge of heauenly truth is not in the power of any man minister or other no nor of Angels to giue but is the peculiaâ— worke and gift of God who is the only effectuall scholemaster or teacher which teacheth the heart within drawing it to faith and to Christ. Thou hast hid these things from the wise and reuealed them to little ones I thanke thee Father for so it was thy pleasure Math. 11. 25. 26. Such as are worldly wise are least capable of heauenly truth which is most commonly shewed to such as haue least wit and worldly prudence to rest in and farthest of from opinion of great wisemen and thus it is because God will haue it to be so to confound wise things by foolish 1. Cor. 1. 26. 27. therefore let men be fooles in themselues that is lay aside all ouerweaning conceit of their owne wisedome that they may be wise to God 1. Cor. 3. 18. If yee know these things happy are yee if yee do them Ioh. 13. 17. Blessed are they that heare the word of God and keepe it Luk. 11. 28. The end of studying the scripture is not knowledge but practise we heare and read that we may learne we learne to know we know to practise and do and if this be the end of morall much more of Theologicall philosophie whose theorie without practise is hurtfull If any will doe the will of my Father he shall know Iohn 7. 17. When any endeauour to do the knowne will of god he shall know it more clearely and more abundantly Wee beleeue and know that thou art Christ Ioh. 6. 59. In matters of diuinitie we must first beleeue and then know not know and then beleeue In humane sciences it is otherwise for there men are brought to assent and beleeue by experience knowledge and sense as to credite the fire to be hot water moist are by knowing and feeling but it is plaine contrary in Theologie there beliefe and assent go before experimentall knowledge sense and vse God giueth grace to the humble The meeke and humble he will teach his waies Iam. 4. 6. Psal. 25. 8. Such are sure to grow vp in sound knowledge of God to saluation which most see and feele their owne spirituall pouerty how ignorant they bee by nature and how vnable to know ought without new enlightning being readie to submit with meekenesse both iudgement and affections to bee guided by the word The secret of the Lord is reuealed to them that feare him Psal. 25. 13. The true worship of God which is he that feareth him shall much profit by the studie of Scripture For as in other arts which are humane such as often exercise themselues in the precepts thereof do thriue best in that artâ— so they which often and reuerently exercise themselues in the duties of Gods feare and religion laboring for sorrow and contrition of heart for sinnes committed for sence of forgiuenesse and to get peace of heart and conscience and comfort of the word preached often praying and confessing their sinnes priuately wreftling with their lusts Sathan and the world and finally being much and religious in the workes of piety such doe exceedingly encrease in good knowledge Let this be marked and
done And they remembred his wordes Luk. 24. 8. Many things which are not vnderstood at the present when one reades or heares them afterward are made more easie therefore let none be discouraged if they learne little at first but waite vpon God for illumination of his spirit as Mary did Luk. 2. To him that hath shall be giuen from him that hath not shall be taken euen that which he seemeth to haue Luk. 8.18 Where there is care and conscience to keepe and make good vse of that knowledge which a man hath already towards himselfe and others according to his gifts and calling then will God of his mercy make former knowledge to abound as hee will curse the gifts of such as are carelesse in vsing them well Let such earnestly thinke on this as doe not apply their knowledge to their owne direction and information of others That when they see they should not see and when they heare they should not vnderstand Luk. 8. 10. It is a righteous iudgement in God vpon the wicked which haue no will nor care to obey the truth which they heare that they shall be no better for all their hearing and knowledge but rather the worse their light being turned to darkenesse The world cannot receiue the spirit of truth Ioh. 14. 17. No wicked man is capable of diuine truth because he is vncapable of Gods spirit not possible therefore is it that he should profit by the word I could not speake vnto you as to spirituall but as to carnall and to babes 1. Cor. 3. 1. 2. The same truth of saluation is laide forth in scripture after two manners or fashions The first is easily and familiarly so as children and weake ones may know it the second more deeply exactly and largely as may befit such as are strong in faith and of a ripe age in knowledge of Christ. See Heb. 5. 12. 13. 13. also Heb. 6. 1. Let euery one consider what kinde of teacher hee is meete for whether for Catechising points or for sounder instruction some haue yet neede of the former and some can brooke the latter I am the God of Abraham c. God is the God of the liuing Math. 22. 23. From hence wee learne two rules one that there is a twofold knowledge to be got from scriptures one direct and farre more certaine namely from that which God in his word expresly affirmeth or denieth as thus That God is the God of Abraham The other knowledge is by due deduction and firme consequence when from expresse words some truth is strongly collected as this that Abraham Isaak and Iacob shall liue and rise according to their bodies because God is not the God of the dead but of the liuing this kinde of knowledge is also very certaine but deceitfull is the knowledge which by sophistry and false consequence is drawne from plaine texts The next rule from hence is this that such truths as by firme consequence are collected from the word must be beleeued as that which is expresly written in the word for it is Gods will therfore this consequence that Abraham and the Saints departed shall rise must bee credited no lesse than that expresse scripture from whence Christ drew it How can I vnderstand without a guide Act. 3. 18. Instructions bee as needfull as guides in an vnknowne way and what is too hard for vs when we read let vs enquire of the godly-learned pastors and submit to their instructions out of the word Auoide prophane and vaine babling giue not heede to fables and genealogies stay foolish questions c. 1. Tim. 1.4 1. Tim. 6.20 Titus 3.9 Subtile intricate and vaine scruples doubts and questions must be shunned and the plaine profitable truth quietly embraced without contention about things which haue no fruit of edification in godlinesse Euill words corrupt good manners They lye in waite to deceiue 1. Cor. 15. Eph. 4. 14. Such as will goe forward in godly knowledge must abhorre impure company writings or books Some hauing put away a good conscience as concerning faith haue made shipwracke A good conscience is as it were a chest wherein the doctrine of faith is to be kept safe which will quickly be lost if the chest be once broken for God will giue ouer to heresie and errors such as cast away conscience of walking after Gods will reuealed in his word This is my beloued sonne heare him Math. 17.5 All Christians are commanded to attend for their direction in things of saluation vnto Christ the onely doctor of his Church and to be led by his voice as good sheep wee may not hearken and belieue what any father or counsell saith vnlesse they say what Christ taught who is before and aboue them all My sheep heare my voice and know it but the voice of a stranger they will not follow Ioh. 10. 4. 5. 27. True Christians must be so expert in the doctrine of Christ as that they can discerne it from all false doctrine and secondly they must account all that strange doctrine which is not according to the voyce and words of their shepheard Christ. Bee neere to heare looking well to your feet when ye enter into the house of God Take heed how you heare I will muse vpon thy testimonies my study shall be in thy statutes Psal. 119. Eccles. 4. 7. Luke 8. Preparation is needfull before the word preached attention in the hearing meditation and studie how to profit by it afterward Vnderstand yee all these things they answered yea Mat. 13.51 A rule hence ariseth for children seruants and parishioners to suffer their gouernours to examine them after their hearing reading the word this course will make them heedfull and causeth them to see what they haue lost and gained and to digest and imprint the word the better in their mindes They read in the booke of the Law distinctly and gaue the meaning thereof by the Scripture it selfe Christ interpreted to them c. Nehem. 8 8.9 Luk. 24.27 The surest mean of interpretation of scripture is by scripture which is the best commentarie to it selfe when the phrase is marked and matter and scope and place compared with place hard with easie the exposition of all learned writers to be so far admitted if that exposition which they giue be grounded on the scriptures Christ said auoide Sathan for it is written Math. 4.10 Rom. 10.14.15 The scripture is the only competent iudge to decide all controuersies and the most strong weapon to repell all Sathans temptations And they confirmed the word with signes and wonders c. Mark 16. 20. The authoritie and truth of the Gospell needs no new miracles to ratifie it being so sufficiently confirmed with the miracles of Christ and the Apostles Let no man therfore doubt of the truth because Ministers worke no miracles
nor like popery the better for their lying wonders They talked together of those things which were done Luke 24. 25. Conference with others of heauenly things is profitable with such Christ will be present to informe them I haue hid thy words in my heart that I might not sinne against thee Psal. 119. 11. I will not forget thy word Psal. 119. 16. Great care must be taken that good doctrines once learned be not forgotten for a Christian shall neither belieue nor doe more then he remembreth I will consider thy words Psa. 119. 15. The word of God once knowne must euer be in ones eye as a marke which Archers looke on to aime at so the word consider signifies in the originall as the learned say I know that Abraham will teach his seruants my lawes therefore I will not hide from him what I meane to doe Gen. 18. 17. 18. 19. The storehouse of the family is the breast of the master who the more he powreth out to the information of his seruants and children the more shall his owne store of heauenly wisdome be multiplied to him that hath it shall be giuen Whatsoeuer you do doe all to the glory of God 1 Cor. 10.31 The vtmost and farthest end of our studies in the scriptures must not be our owne glory in heauen but Gods glory and praise Rules to direct and guide in the reading and studying the holy Scripture gathered out of ancient and moderne Authors THE holy scripture vseth no kinde of speach which may not be found in common custom of speach amongst men as August lib. 1. de Trin. cap. 12. Because in the scripture God speaks not to himselfe but to vs men therefore he hath fitted and tempered his stile to our formes of words which we are most acquainted with Hilarius in Psal. 26. There is good reason then why the Scripture should bee more regarded of vs for the meannesse and homelinesse of the phrase sithens it is framed to our good The two tongues wherin the Scriptures were originally written to wit Hebrew and Greeke haue their Idiomes or proprieties which being obserued bring much light and being neglected the sense will bee troubled Augustine intract in Iohannis 10. The Hebrew and Greeke wordes both which be translated for euer or euerlasting do not signifie properly eternity in euery place where it is vsed but great continuance according to the propriety of both tongues Psal. 132. 14. The scriptures haue some peculiar words by which they vse to signifie some proper and peculiar matter Ambros in Luk. 1. An Angell appeared to Zachary as also in Genes it is writ-God appeared to Abraham in which places the word appeare signifies peculiarly that which is seene of a suddaine and could not be perceiued before Sense of scripture is to bee gathered out of the wordes For as a childe in the womb or a kernell in the shell so is the truth of things conteined in words without the vnderstanding whereof we cannot know the sense and meaning Hilar. de Trinit 5. Hieron in Eccles. cap. 1. It is therefore absurd to profer to teach the scriptures or to learne them without care to interpret wordes and phrases In scripture some time good things are spoken well when righteous things are taught rightly as Repent and beleeue the Gospell Or secondly euill things are taught euilly when wicked things are perswaded as in Iob Curse God and die Or thirdly good things are vttered euilly when some right thing is said with a peruerse minde as that Ioh. 9 Be thou his disciple Or fourthly euill thinges well spoken and dishonest things vttered in honest termes as Dauid went into Bathsheba And Rom. 1. The women changed their naturall vse into that which is against nature and innumerable such like See Gregor morall 23. cap. 3. Reason hereof is because the scripture speakes many things in the person of vngodly men whose crooked wordes it doth report vnto vs aswell as their deedes It is the manner of scripture not seldome to put one word twise in one sentence with a different signification Iohn 4. 35. where the word haruest twise put doth vary his signification first noting the earthly and bodily haruest and the spirituall haruest in the latter place Origen in Rom. 3. also Ioh. cap. 4. 13. 14. Water is twise repeated in diuerse sense first for elemenmentary water secondly for spirituall to wit graces of the holy Ghost This copulatiue particle And is vsed by the Prophets sometime when nothing is coupled and ioyned together August in Psal. 4. Ezek. cap. 2. 1. And he said to me Also Ezek. 5. 1. And thou sonne of man and very often else where Also this particle Therefore or Then is not alwaies illatiue or argumentatiue Rom. 8. 1. Reason is either after the manner of the Hebrewes this particle And beginneth the sentence absolutely without respect to any thing went before or it doth abound being more then needes or because it coupleth the wordes vttered outwardly to that which the Prophets heard inwardly By bodily things the scriptures lead and lift vs vp to see such excellent diuine things as bee in god by a figure called Anthropopathia Hilar. de Trin. Thus an hand is applied to God to signifie his working power an eye to signifie his knowledge an heart his will a foot his presence or gouernment winges his care and protection a mouth his word and commandement a finger his might a soule put for the essence of God nostrils for his indignation Because our dulnes to conceiue the thinges of God is so great as wee cannot perceiue them but by comparisons drawne from the things of men for this infirmity of our vnderstanding the scripture very often speaketh of inuisible thinges by visible and shadoweth spirituall by corporall This rule striketh against the errour of the Anthropomorphites which fashion vnto God the shape and nature of a man vpon mistaking such scriptures as attribute to him the members and actions of a man Sacred scripture vpon dumbe and dead things doth often put the person of such as speake by a figure called Prosopâ—paeia that is fiction of a person Gregor Naz. theolog 4. The firmament speakes his handiworke Psal. 19. Rom. S. 19. 20. 21. c. The creature waiteth groaneth trauelleth in paine c. Psal. 98.7 8. Let the sea roare and the floods clappe their handes let the bils reioyce c. Also Lazarus lookt vp and saw c. and said By this manner of speech wee are moued more to affect the things spoken and are more easily brought to vnderstand them Scripture ascribes the names of things that bee in truth vnto their similitudes and representations 1. Samuel 28. 14. 15. Saul knew that it was Samuel And Samuel said c. where the name of true Samuel is put vpon his
as an interpreter therefore addeth or changeth words for the better keeping of the sense This rule puts to silence cauilling aduersaries of Gods blessed word especially the wicked vnbeleeuing Iewes which take occasions from such mutations to harden themselues in infidelitie Some places in the old testament which seem meere historicall conteyning bare narrations of some thing done yet are mysticall withall hauing an hidden spirituall sense Aug. in Gen. 8. Thus in the historie of Ionas our Sauiour found the mysterie of his death buriall and resurrection For it pleased God to make some histories already done to be types and prophesies of things afterward to be done as that of Hagar and Sarah See Galat. 4. The holy scripture hath sundry words which according to the place where they be vsed do signifie diuers yea euen contrary things Aug. de doct christ c. 25. As Leauen to signifie the nature of the Gospell Math. 13. And also heresie and superstition take heed of the leauen of the Pharisies yea and in sinnefull corruption as 1. Corinth 5. Likewise a Lyon to signifie both Christ the Lyon of the tribe of Iuda and the deuill that roaring Lyon 1. Peter 5. Likewise serpent is put in good part Math 10. 16. wise as serpents and in ill part Gen. 3. 1. Because the things haue seueral properties and vses hence the words by which these things are noted are applied to sundry significations whereof some be contrary The literall sense of scriptures arising from the words duely vnderstood is the onely true and genuine sense analogies and tropologies are not diuers senses but collections or sundry applications of that one onely true litterall sense or a certaine maner of vttering the same sense as Allegories Too much libertie of playing with allegories in expounding scriptures is very dangerous and hurtfull as also to make figures where none are Origen is taxed of Epiphanius and of Hierome too for his licentiousnesse in turning scripture into allegories wherein also popish Fryers are much faultie This rule is against deuised allegories not against sober allusions It is the best and surest way of interpreting scriptures to expound one place of scripture by another as Esra did Nehem 8. 8. He gaue the vnderstanding by or according to the scriptures so Tremelius reads the place For what better interpreter of the holy ghost then the holy ghost also the scripture being as a light sheweth both other things and it selfe too like the sunne that great light Also there be cleare places enough to open the hard Aug. lib. de doct chr cap. 26. How much to blame are they which send vs to the Fathers to fetch thence all interpretation of scriptures wheras Fathers are to beleeued because they write that which is found in scripture but it is madnesse to make the Pope chiefe Interpreter Howsoeuer some one scripture somtime through difficultie or ambiguity of words and diuersitie of translations seemes to beget diuers senses yet euery scripture hath one certaine and fitt meaning which by all meanes is to be searched after and rested in Howsoeuer many profitable truths may be gathered out of a text yet we may not make euery scripture speake euery thing but what is a greeable to the matter handled scope and phrase aswell as to other scriptures and the anologie of faith to wit the Articles of our Christian Creede the 10. commandements the Lordes prayer and doctrine of the Catechisme Examples hereof innumerable the word Image Rom. 8. 29. is expounded diuersly of likenesse to Christ in holinesse by some in glory by others in afflictions by others Now the matter there handled and scope which is to comfort Christians vnder the crosse shewes the third sense to be only fitt to this place though the other be true and godly Likewise Rom. 10. 17. The word of God is interpreted by writers both of the Gospell the matter of our hearing mother of faith and of Gods commandement sending preachers and commanding them to teach this latter to be more meet sense appeareth by the phrase in that Paul saith not of the word of God but by the c. also by comparing this verse with the first words of the 15. verse Where a text of scripture is so ambiguous as it cannot be found out by vs after diligent search to which sense of two or three to leane vnto that text may be interpreted in both senses August cap. 2. de doct Christ. if the Analogie of faith will suffer nor be against the circumstances of the text hereof such as be preachers of the word shall in course of reading and preaching finde many examples Because it is our duty in interpreting scriptures not to swarue from the generall marke of the whole word faith in Christ and loue towards God our neighbour though wee misse of the particular scope and sense of that place which we handle but euer esteeme that sense to be corrupt that buildes vs not vp in faith and loue Wee must not bring a sense of our owne vnto the scripture but meekely receiue that which the scripture giueth of it selfe Papists in steede of fetching from Scripture the true sense of the word iustified in the epistle to the Romans and of workes where imputed iustice and works after grace and done by grace are plainly ment do bring a construction of their owne vnderstanding them of infused iustice and of workes done before grace in fauour of their owne error touching iustification and merit by workes done after grace by faith It is the ready and high way to all error to interpret scripture by preiudice in fauour of some opinion of our owne Many things be first generally spoken and then presently declared by particulars as 2 Tim. 3. hauing in the first verse said the latter times should be dangerous in the 2 verse openeth it by the particular vices which should raigne in the latter daies There be innumerable such examples which any intelligent reader shall obserue easily in the course of his reading The scriptures diuers times expresse the antecedent or that which goeth before by the consequent or that which commeth after contra Two examples hereof amongst many other are found in one verse Rom. 9.3.3 where a stone of triall as Isay hath it chap. 28. vers 16. is expressed by the consequent A stone of offence for so it proues to the disobedient which stumble at it by vnbeliefe and for not making hast in Esay Paul hath shall not be ashamed and confusion being an effect which followeth hast and precipitancy Though some things in scripture be not only aboue our reason but seeme contrary to reason either vnprobable or impossible yet beware that we neuer do beleeue any false thing to bee taught and deliuered there August Because God being of infinite wisedome may and doth in his word set downe things of vs
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
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
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
beleeuing is nothing but a spirituall sight faith being the eye of the soule whereby we see God reconciled to vs by Christ by which sight we walke now not by immediate sight such as Angells and Saints haue in heauen which glorious sight shall dimme or extinguish rather the obscure sight of faith which seeth thorough the Word and Sacraments as spectacles whereas there in heauen we shall see perfitly AEnig 228. Who is that that makes things visible to be invisible and things past and to come to be present And how this may be Resolution It is a true and liuely faith to which God and heauenly glory things invisible doe after a sort become visible being beleeued that they shall as certainly be performed as they are certeinly promised Also in a wonderfull manner both things past as the worlds creation Christs incarnation and passion And things to come as resurrection Iudgment c. are present to faith Heb. 11.1 AEnig 229. How may one at once both haue faith and loose it Resolution A Christian at once may haue the gift or habit of faith and yet loose the feeling and some fruits for a time as in Dauid and Peter who lost confession of Christ with boldnesse cleannesse and ioy of heart yet lost not the grace of faith AEnig 230. How can one see him that is invisible whom neuer man saw Resolution God being an invisible Spirit maketh himselfe seen vnto faithfull ones and visible as it were in his word sacraments works and creatures Heb. 11. 27. AEnig 231. How is it that a beleeuer still hungers and thirsts yet true beleeuers hunger and thirst no more Iohn 6. Resolution True beleeuers because their apprehension and feeling is weake hindred by sinnes and temptations therefore they still thirst and couet increase of their faith to a more full enioying of Christ and his graces wherin because they doe finde all soule contentment and satisfaction euen whatsoeuer belongs to full happinesse therfore they are said to thirst no more for they rest in him onely and seeke not for an other AEnig 232. How may one beleeue before he haue faith Resolution He that out of an heart truly touched for his offences doth desire through the holy ghost to beleeue the forgiuenesse of them such a one though he haue not that faith which is in strong apprehension and act yet he doth beleeue in Gods acceptance who in his children accepteth the desire for the deed Mat. 12.20 Ioh. 7. 37. 38. AEnig 233. Seeing doubting is contrary to faith how can beleeuing and doubting meet both together in one person Resolution Doubting being a fruit of vnbeliefe is contrary to the nature of faith which is a certaine assent vnto the promises yet it may stand with the infirmitie of faith as in Peter Mat. 14. 31. why dost thou doubt ô thou of little faith doubting springs not from faith but from weake faith AEnig 234. If we be certaine of our saluation by faith how are we bid to worke out our saluation with feare and trembling Resolution As a child may reuerence and feare his Father of whose loue he is certeinly perswaded so Gods child thinking vpon his owne weaknesse and the falls of others may feare to offend God by falling to sinne yet may bee certainly perswaded of his owne saluation when he considers the infinite mercy truth and power of God Phil. 2. 12. AEnig 235. If faith be but one how is it written that righteousnesse is reuealed from faith to faith Resolution Faith is but one as touching the kinde author obiect and end yet this one faith hath sundry degrees and measures righteousnesse is then reuealed from one measure of faith to another from a lesser faith to a greater but not from one kinde of faith to another Rom. 1.17 Eph. 4.5 AEnig 236. How one person at the same time may be an enemie to God yet loued of him Resolution One that is an enemie actually by the guilt and corruption of sinne wherin he stickes being vnregenerate may at the same time be and is loued of God in his purpose and election Rom. 7.10 9.13 AEnig 237. How may it be that one should marry a Wife and yet still remain a Virgin Resolution Hee that is maried to a Woman yet is still a Virgin if his faith be kept pure and vnspotted see 189. AEnig 238. How may one be a maa and a chtld at once Resolution One person at the same time may be a man in yeeres and a child in vnderstanding as Nicodemus Iohn 3. AEnig 239. Who was he that was a man the first day he was borne And how this may be Resolution Paul the Apostle in respect of his great knowledg and strength of grace which hee receiued in his new birth was a man not a babe the first day he was borne into the Christian world Acts 9. AEnig 240. Who is he that is twise borne and thrice dead and how this may be Resolution A regenerate man is borne of his mother naturally and the second time he is borne of the Church spiritually Also he is once dead in sinne by corruption from Adam The second time he is dead to sinne by mortification from the death of Christ The third time dead to the world in the disolution of soule and body by the decree of God AEnig 241. Who is he that fiue a childe and how Resolution One that is regenerate and liues till hee be in great yeares is a childe first by age secondly by new birth thirdly in vnderstanding if he continue weake in knowledge long time after he is new borne fourthly in maliciousnesse being harmelesse as a childe fiftly in yeares as it is said once an old man twise a childe AEnig 242. Who is it that hath foure heades and but one heart also two hearts and but one head and how this may be Resolution A religious beleeuing wife hauing but one naturall heart yet beside her naturall head shee hath her husband as domesticall or houshold head her King as politicall or ciuill head And lastly Christ her misticall and spirituall head Also a man that hath but one naturall head may haue two hearts as hipocrites who are double minded or as the godly comming into the worde with a heart of stone and afterward receiuing from grace a heart of flesh Ezek. 11. 19. AEnig 243. If Gods promise be true why are seales added Resolution Seales are added to the promise not simply to confirme the truth thereof which is more stable then heauen and earth but to help the infirmitie of our faith which needes strengthening against doubts and feares of the flesh AEnig 244. What is that which is called that it is not yet is that which it is called Resolution Sacraments be called by the name of things wherof they are sacraments for likenesse sake yet are not the selfe same things really and substantially but mistically and