Theologicall Rules, …

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.


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 [Page] of a Greeke Father, affirming,Basill. 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.Hierom. 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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, Rule. 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:Explica­tion. Iam. 1. 5.

Christ begun at Moses and interpreted to them the Scriptures,Rule.and opened their wits, that they might vnderstand them: Luke 24. ver. 27.45.

It is Christ his office to open to man,Expl. both the Scriptures by the mini­sterie of the Church, and his minde by illumination of his spirit.

[Page 2] Rule. The spirit shall lead you into all trueth, he shall write the law of God in your heart: Iohn. 14.26. Ier. 31.33.

Expl.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.

Rule. In Christ are all treasures of knowledge and wisdome, Col 2.3.

Expl.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.

Rule. One tittle or Iod of Scripture shall not perish, but be fullfilled.

Expl.Nothing is to be lightly regarded, which is found in holy scripture. Mat. 5. 18.

[Page 3] How can they preach except they be sent? Rule. 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,Expl. 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: Rule. 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.Expl.

Christ is the end of the law to euery be­leeuer. Rom. 10,4.Rule.

Christ with his passion and obedi­ence is the summe,Expl. 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. Rule. [Page 4] Esay. 28,19, Psal. 119.71.

Expl.The crosse and affliction (being sanctified) is a good helpe to the ex­perimentall knowledge of the worde.

Rule. Whatsoeuer things are written afore, are written for our learning. Rom. 15.4.

Expl.Euery part and sentence, word, or worke mentioned in scripture contay­neth some profitable lesson for our vse. 2. Tim. 3. 16.

Rule. The godly man doth meditate day and night in the law of God. Psal. 1.2.

Expl.Great, earnest, and continuall study is to be vsed of all such as will profit by the scriptures. Iohn. 5.39.

Rule. They searched the scriptures daily whe­ther those things were so, and many of them beleeued, Acts. 17,11.12.

Expl.The hearers must diligently exa­mine by the Scriptures the doctrine of the teachers. 1. Thes. 5.21. 1. Ioh. 4.1.2.

Rule. Vnderstand according to sobriety. Rom. 12,3.

Expl.A christian must seeke no more then is reuealed, contenting him with that which is taught in Scripture.

Rule. How is it that yee vnderstand not these things.

[Page 5]A christian must striue to be igno­rant of none of Christs words.Expl.

It is written. Rom.

Scripture is the rule of all trueth,Expl. 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, Rule. he hath decla­red him. Iohn. 1. 18.

We know so much of God,Expl. as Christ in scripture hath made known vnto vs.

Therefore yee erre because ye know not the scripture and the power of God. Rule. Mat. 22. 29. Rom. 9. 25. as also Hosea &c.

God must be ioyned with his word,Expl. & 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, Rule. conferring places of Scripture to proue Iesus to be the Christ.

Because Iesus is such an one as theExpl. [Page 6] 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.

Rule. 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.

Expl.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.

Rule. The naturall man perceiueth not the things of the spirit of God. 1. Cor. 2. 14,

[Page 7]Our owne naturall capacity (how quicke and sharpe soeuer)Expl. 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. Rule. 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,Expl. minister or other, no nor of Angels to giue, but is the peculia [...] 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. Rule. 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,Expl. which is [Page 8] 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.

Rule. 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.

Expli.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.

Rule. If any will doe the will of my Father, he shall know. Iohn. 7. 17.

Expli.When any endeauour to do the knowne will of god, he shall know it more clearely and more abundantly.

[Page 9] Wee beleeue and know that thou art Christ, Ioh. 6. 59.Rule.

In matters of diuinitie we must first beleeue and then know,Expl. 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. Rule. 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,Expl. 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.Rule.

The true worship of God (which is,Expl. [Page 10] 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 art [...] 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.

Rule. And they remembred his wordes, Luk. 24. 8.

Expl.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.

[Page 11] To him that hath shall be giuen;Rule. 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,Expl. 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, Rule. and when they heare they should not vn­derstand, Luk. 8. 10.

It is a righteous iudgement in God vpon the wicked,Expl. 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.Rule.

No wicked man is capable of diuineExpl. [Page 12] truth because he is vncapable of Gods spirit, not possible therefore is it that he should profit by the word.

Rule. I could not speake vnto you as to spiri­tuall, but as to carnall, and to babes, 1. Cor. 3. 1. 2.

Expl.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.

Rule. I am the God of Abraham &c. God is the God of the liuing, Math. 22. 23.

Expl.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 [Page 13] 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.Rule.

Instructions bee as needfull (as guides) in an vnknowne way:Expl. and what is too hard for vs, when we read, let vs enquire of the godly-learned [Page 14] pastors, and submit to their instructi­ons out of the word.

Rule. 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.

Expl.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.

Rule. Euill words corrupt good manners. They lye in waite to deceiue: 1. Cor. 15. Eph. 4. 14.

Expl.Such as will goe forward in godly knowledge, must abhorre impure company, writings, or books.

Rule. Some hauing put away a good consci­ence, as concerning faith, haue made ship­wracke.

Expl.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 [Page 15] his word.

This is my beloued sonne heare him: Math. 17.5.Rule.

All Christians are commanded to attend (for their direction in things of saluation) vnto Christ,Expl. 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: Rule 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,Expl. 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. Rule. 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.

[Page 16] Expl.Preparation is needfull before the word preached, attention in the hea­ring, meditation and studie how to profit by it afterward.

Rule. Vnderstand yee all these things? they answered yea: Mat. 13.51.

Expl.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.

Rule. 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.

Expl.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.

[Page 17] Christ said, auoide Sathan, for it is written: Math. 4.10. Rom. 10.14.15.Rule.

The scripture is the only competent iudge to decide all controuersies,Expl. and the most strong weapon to repell all Sathans temptations.

And they confirmed the word with signes and wonders, &c. Mark. 16. 20.Rule.

The authoritie and truth of the Gospell needs no new miracles to ra­tifie it,Expl. 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.Rule.

Conference with others of heauenly things is profitable,Expl. 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.Rule. I will not forget thy word, Psal. 119. 16.

Great care must be taken that good doctrines once learned,Expl. be not forgot­ten, for a Christian shall neither be­lieue, [Page 18] nor doe more, then he remem­breth.

Rule I will consider thy words, Psa. 119. 15.

Expl.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.

Rule. 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.

Expl.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.

Rule. Whatsoeuer you do, doe all to the glory of God, 1 Cor. 10.31.

Expl.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,Rule. as August. lib. 1. de Trin. cap. 12.

Because in the scripture God speaks not to himselfe, but to vs men:Reason. 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)Rule. haue their Idi­omes or proprieties, which being ob­serued, bring much light, and being [Page 20] neglected the sense will bee troubled, Augustine intract. in Iohannis 10.

Examp.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.

Rule.The scriptures haue some peculiar words by which they vse to signifie some proper and peculiar matter Am­bros. in Luk. 1.Examp. 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.

Rule.Sense of scripture is to bee gathered out of the wordes. For as a childe in the womb,Reason. 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 [Page 21] them without care to interpret wordes and phrases.

In scripture some time good things are spoken well,Rule. when righteous things are taught rightly, as Repent and beleeue the Gospell. Examp. 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,Reason. 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,Rule. with a different signification. Iohn. 4. 35. where the word (haruest) twise put,Examp. doth vary his signification, [Page 22] 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.

Rule.This copulatiue particle (And) is vsed by the Prophets sometime when nothing is coupled and ioyned toge­ther.Examp. 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,Reason. 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.

Rule.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.

[Page 23]Thus an hand is applied to God to signifie his working power,Examp. 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.Reason. 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 Prosop [...]paeia, Rule. that is, fiction of a person Gregor. Naz. theolog. 4.Examp. The firma­ment speakes his handiworke, Psal. 19. [Page 24] 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. Reason. By this manner of speech wee are moued more to affect the things spoken, and are more easily brought to vnderstand them.

Rule.Scripture ascribes the names of things that bee in truth, vnto their si­militudes and representations.

Examp.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 phantasme or representation; it being Sathan that had transformed himselfe into the shape and likenesse of Samuel, who was at rest with God, out of whose hands the witch could not fetch him backe. August. 2. de doct. christiana.

Rule.The figuratiue speeches in scripture do farre more affect and moue vs with more delight then if the same thinges were spoken plainely without figure, Psal. 23. 1.Examp. The great care and prote­ction of God set foorth most pleasant­ly [Page 25] by the metaphor of a shepheard, and Isay 5. 1. 2. 3. also Ioh. 15. 1. 2. by the similitude of a husbandman, and infi­nite the like. Because things common and vsuall breed loathing or disdaine:Reason. whereas new and strange things do in­gender delight. August. 2. de doctr. Christ. cap. 6.

Nothing that concernes faith and manners,Rule. is said obscurely and darkely in any one place of scripture, but the same may be found plainely vttered in some other place. August. 2. de doctr. Christ. cap. 9.Examp. Thus the words of Iames cap. 2. 21. are made cleere by compa­ring them with those plaine wordes vers. 18. Thus the promise Gen. 3. 15. is expounded, Gal. 4. 4. 5. Also the promise generally made to Abraham Gen. 12. 3. is more particularly and plainely set foorth Gal. 3. 8. And the words of Christ of abomination of de­solation in Math. 24. 15. clearely in­terpreted of the Romane souldiers (those abominable infidels) by Luk. cap. 21.20.Reason. It pleased God so wholsom­ly and wisely to temper the holy scrip­tures as by plaine places hee might sa­tisfie [Page 26] hunger, and by hard places wipe away disdaine. It is a great wrong to Gods people to bee barred from rea­ding scriptures vpon pretence of hard­nesse, and feare of learning heresies out of them, seeing the scriptures so fami­liarly declare themselues.

Rule.Where there is a sentence of scrip­ture which hath one tropicall or bor­rowed word, wee may not thinke the whole place figuratiue,Examp. as Math. 26.28. and Luk. 24. 31.

Rule.They are deceiued that thinke all things to bee figuratiuely (nothing properly) spoken in the scriptures August. in Genes. 8.Examp. Histories in scrip­ture, as that of creation, of paradise, of mans fall, of Adams progenie, Abra­ham his leauing his country, and ma­ny such are vttered in plaine wordes and proper without allegories, or o­ther figures.Reason. Because that would make the scriptures to bee laughed at, and breede infinite absurdities, if one should attempt to make all tropicall, and turne euery thing into Allegori­call senses, as some wanton vnsanctifi­ed wittes too much do endeauor it, to [Page 27] please their owne and the carnall con­ceit of thers.

Beware how a figuratiue speech bee taken properly,Rule. or a proper speech figuratiuely August. 3. de doctr. Christ. Math. 26. 26. 27. This is my body, be­ing figuratiuely said,Examp. may not proper­ly be taken: and so of the rest of that kinde.Reason. This mistaking of scriptures figuratiue for proper, must needes fill the scriptures with heresies, and cor­rupt the meaning of holy write, and it is a miserable seruitude (as August. saith) to take signes for things, of whieh, wordes, be but signes.

Whatsoeuer in Gods word seemeth to forbid goodnesse,Rule. or to commaund wickednesse, there is a figuratiue speech most certainly, August. 3. de doctr. Christ. 10. Ioh. 6.Examp. Vnlesse a man eate my flesh and drinke my bloud &c. herein wickednesse is commanded, to eate mans flesh, therefore it is a figure com­maunding vs to communicate in the passion of our Lord.Reason. Because scripture being pure as God is, it can allow no­thing against honesty of manners, or verity of faith.

[Page 28] Rule.The tropes and figures in scripture are not to be reputed lyes. Aug. c. 10. contra.

Examp.As when Christ calls Herod a for who was a man, and Nero a lyon, and Christ his two disciples sonnes of thun­der: or when Christ is called a rocke, a vine, a doore, &c.

Reason.Because in such tropicall and figu­ratiue speaches, there is no purpose to deceiue, but by meet resemblances to expresse the truth. For this end the scripture vseth figures of all kindes a­bounding in them throughout, as a garden is deckt with flowers, or a garment beset and beautified with pearles.

Rule.An Hyperbole is to be found some­time in holy scripture, Aug. 16. de ciuit. dei. That is an hyperbole, when farre more is vttered by a speach, then can be signified by the proper acception of that speach, an out-stretching speach (as one would say) which in­creaseth the signification, and excee­deth the truth being strictly constru­ed.Examp. As Gen. 13. 16. when God said to Abraham, I will make thy seed as the [Page 29] dust of the earth, and as the starres of heauen which cannot bee counted, Gen. 15. 5. by this excesse of speach mea­ning no more, but that his posteritie should be very great, euen a father of many nations, as it is expounded Gen. 17. 4. By like forme of speach Iohn saith, cap. 21. 25. I suppose the world could not conteine the bookes which should be written. and many like.

Because when the minde of the speaker is manifest,Reason. therefore such speaches doe please more, than if they were vttered in plaine and proper termes.

In a Parable, the minde, and scope,Rule. and intention of the holy ghost must be marked aboue all, and thereafter it must be expounded, and no farther strained than things agree with the principall drift. Hier. in Mark. Chrys. in Math. 3. Hilar. de Trinit.

In the parable of hyring labourers into the vineyard,Examp. the end thereof is, that God is a debter to no man; but calleth freely; refer hitherto all in the exposition, Math. 20. 1. 2. likewise in the parable of the euill steward, Luke [Page 31] 16. 1. 2. &c. the drift is to teach, that the children of this world bee more heedy in affaires of this life, then the children of God can be in the things of euerlasting life. Racke nothing here beyond this meaning of Christ.

Reason.Because many false and vaine things would be broached, if all circumstan­ces in a parable should be canvased, the principall scope and end being neg­lected: as that it is lawfull to steale, out of that, Luk. 16. 2. 3. and that dam­ned persons being dead, haue care of their liuing friends. and that they in hell haue meanes to expresse their de­sires to bee vnderstood and heard of soules in heauen: and consequently that the Saints in heauen, haue care of vs on earth, and heare our prayers, as Papists foolishly gather out of the parable in Luk. 16. 19. 20. &c. fore­shewing the scope and end, which is, that they which refuse in this life to credit the holy Scriptures, may not looke to be called by extraordinary reuelations. This rule being followed, will deliuer vs from the folly of such, as rent some words in a Parable from [Page 30] the maine drift, to serue some particu­lar fancy and error.

Diuine writings, though they do not by ostentation shew it,Rule. yet they want not eloquence, August. 4. de doct. Christ.

Examples hereof especially to bee seene in the prophesie of Esaiah,Examp. and the Epistle to the Romanes: Augu­stine doubteth not to affirme that he is able to shew all elegancies, and orna­ments of Rhetoricke to be in the Bi­ble. Because Rhetoricke being a good gift,Reason. and God the author therof, he might to great profit vse this Arte (as an handmaid) to minister to the Arte of Arts (Diuinitie) as to a Queene and mistresse. Eloquence condemned 1. Cor. 1. 2. is vaine and carnall eloquence, to expresse vaine­glory in the speaker, and please carnall humors in the hearer, to the preiudice of the power of Christ in the Gos­pell.

Scripture hath Allegories,Rule & exam. as Gal. 4. 22.23. 24. and elsewhere often: these are not to bee found in precepts of manners, or in plaine and perspicuous places, August. 15. de ciuit. dei cap. 17. [Page 32] An allegorie is euer to be expounded according to the meaning and drift of the place present where it is found. Allegoricall senses are not of priuate motion, but to be followed where wee haue the spirit for our president to go before vs, and shew vs the way, August. in Psal. 8.

Rule.All places of Scripture haue this rule common to them, that they be interpreted by the matter handled, and the phrase, and the scope or end which is aimed at, or by circumstances of time, persons, places; also by pre­cedents and subsequents, by confer­ring scriptures, and by analogie of faith, that no sense bee receiued con­trary to the ten commandements, Lords prayer, and the Articles of our beliefe.

Examp.Thus if we would haue the meaning of this place, 1. Pet. 4. 8. Loue couereth a multitude of sinnes, looke but to the precedent words set next before, and compare this text with that, Prou. 10. 12. then it will appeare to be ment of mutuall loue, whereby we forgiue of­fences one to another, and not that [Page 33] which should iustifie vs before God, by deseruing forgiuenesse of sinnes committed against him, as Papists dreame.

Numerall words,Rule. as 5, 7, 10, &c. though sometime they note a certaine time, as 70. yeeres for the captiuitie &c. yet a certaine finite number, is put for an vncertaine oftentimes,Examp. as in that phrase to fall 7. times, to forgiue 70. times 7. times, and many such like. Also diuers numbers be either pro­pheticall, as the number of Daniels weekes; or mysticall, as the number of the name of the beast, Reuel. 13.18. But obseruations of numbers, which be idle, curious, or superstitious, must be auoided. August. 3. de doct. chr. 31.

Scripture often in one word and saying,Rule. vttereth one thing plurally, and many things singularly;Examp. as, Bles­sed is the man &c. Heare ô Israel. and thou shalt not haue any strange God, &c.

Because God would haue euery one take to himselfe,Reason. that which is ment of that society and kind, whereof hee is one.

In setting downe numbers,Rule. scripture [Page 34] is not exact to reckon precisely, but that little which may be ouer or vn­der, it reckoneth not:Examp. as Luk. 3. 23. Acts 1. 15. The number of names which were in one place were about an hundred and twenty. Augustine quest. 47. super Exodum.

Rule.It is vsuall in scripture by a part to signifie the whole:Examp. as, Let euery soule be subiect (for euery person man and woman) Rom. 13. And by the whole to note a part, as in the speach of Mary, who seeking but for the body, said, they haue taken away my Lord: and Math. 3. 5. All Iudea went forth, that is, a great part. Gregor. 3. moral. cap. 9.

Rule.Names giuen by God immediatly, or by his appointment: also the alte­ration of, and additions to names by him; haue spirituall and mysticall meanings.Examp. As doth appeare by the imposition of the name Iesus, Math. 1. and in the addition of a letter to Abrams name, to signinfie multitude; and detraction of a letter from Sarah, Gen. 17. and in the mutation of Ia­cobs name into Israel, Gen. 32. 28. to [Page 35] note his power and strength to pre­uaile with God and man. This rule hath many authors.

The imperatiue mood of comman­ding,Rule. is often put for the optatiue of wishing, Orig. hom. 1. in Cant. Examp. As in the Lords prayer, Let thy name be hal­lowed, thy kingdome come &c. that is, oh that thy name were hallowed, thy kingdome come. And Cant. 1. 1. Let him kisse me. for, oh that he would kisse me with the kisses of his lips.

Sundry wishing speeches be not so much prayers as prophesies,Rule. foretel­ling what shall be, rather then desiring they should be,Examp. as imprecations against Iudas, Saul, and others in the Psalmes. August. in Psal. 78.

It is the manner of Scripture,Rule. ha­uing said a thing in one member of a sentence, to repeat the same againe in the latter member,Examp. whereof many ex­amples in Prouerbs, & Psalmes 33.10, Greg. moral. 28.16.

It is done partly by way of explica­tion,Reason. and somtime for confirmation, somtime for expressing or exciting zeale. See more examples Esay 3.9. [Page 36] also Iohn 1.3. Psal. 6.9.10. 2. Kings 20.3. Rom. 11.8.

The accomplishment and fulfil­ling of former prophesies concerning Christ,Rule. is an assurance of the rest, which be fortold, and not fulfilled, Aug. de catech. rudib. c. vlt.

Examp.The prophesie of the end of the world, of restoring the creature, of re­surrection, of the last iudgment, of the state of all men after iudgment, are as certaine, as they of his birth, suffering, death, &c.Reason. Because one God of truth is author of all these prophesies, and he is vnchangeable and infinite in power, therefore can and will fulfill the one as well as he hath done the other. By this rule might be stopped Atheists mouthes, which mocke at the promise of his comming.

Rule.There is nothing taught in the new Testament, which may not be proued by the old, and what we finde in the old, is also for substance read in the new. August. lib. 1. retract. Examp. There bee euery where examples hereof, Christ and his Apostles confirming their doctrines by Moses and the Pro­phets [Page 37] Luk. 24. and often elsewhere.Reason. where one spirit indited all, there must needs bee a consonancie and agree­ment in the whole, and euery part.

The old Testament is the occulta­tion or hiding of the new,Rule. and the new is the manifestation of the old.Reason. For what is deliuered and taught in figures, types, and prophesies of the old, the same without such types be taught in the new, but much more fully, and not more manifestly alone.

Where Moses is mentioned,Rule there oftentimes not his person, but his wri­tings bee ment, as Luk. 16.29.31. & 24. 27.

In sundry places out of the old te­stament cited by Christ and his Apo­stles,Rule. the sense is kept, but not the same words alwaies; as Rom. 10.15. 18. 19. 20. 21. and often elsewhere.Reason. Christ and his Apostles follow the translation of the Septuagint in Greek, which rendreth the sense, and not the words. Also this is done to shew that Scripture is considered by the mea­ning, and not by letters and syllables. Lastly, God dealeth as an interpreter, [Page 38] 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.

Rule.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, Reason. 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.

Rule.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.Examp. As Leauen, to signifie the nature of the Gospell, Math. 13. And also heresie and superstition, take heed [Page 39] 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.Reason. 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,Rule 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,Reason. 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, [Page 40] wherein also popish Fryers are much faultie. This rule is against deuised allegories, not against sober allu­sions.

Rule.It is the best and surest way of in­terpreting scriptures, to expound one place of scripture by another,Examp. as Esra did, Nehem: 8. 8. He gaue the vnder­standing by (or according to) the scrip­tures: so Tremelius reads the place.Reason. 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.

Rule.Howsoeuer some one scripture, som­time through difficultie or ambiguity of words, and diuersitie of translations seemes to beget diuers senses, yet [Page 41] 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,Reason. 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,Examp. 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 [Page 42] 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.

Rule.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.Reason. 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.

Rule.Wee must not bring a sense of our owne vnto the scripture, but meekely receiue that which the scripture giueth [Page 43] of it selfe.Examp. 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,Reason. in fauour of some opinion of our owne.

Many things be first generally spo­ken and then presently declared by particulars,Rule. as 2 Tim. 3.Examp. 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,Rule. or that which goeth before, by the consequent, or that [Page 44] which commeth after,Examp. & 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.

Reason.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,Reason. of vs incomprehensible by our reason, yet being also a God of infinite truth and purity, will not, nay cannot write any false thing.

Rule.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 [Page 45] in scriptures August. in Genes. 4.Reason. 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,Rule. is to bee be­leeued of vs, as though it were expresly written, Greg. Naz. 5. lib. Theolog.

The doctrine of the Trinity,Examp. of 2. Sa­craments, of baptising infants and ma­ny such. Reason is,Reason. 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,Rule. is deliuered plainly in the holy Scripture, August. 2. de doct. Christ. 9.

[Page 46]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.

Rule.In euery scripture there is some thing visible, and something inuisible, there is a body, and a spirit or soule,Examp. 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.

Rule.The scripture deliuers some things of God which may be vttered, and in­quired into,Examp. 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 [Page 47] 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,Rule. old with new, Mo­ses with the Prophets, and Apostles with them both,Examp. 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,Reason. 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,Examp. 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,Examp. he will not haue mercy on all, a man of vnder­standing [Page 48] 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.

[Page 49]Thinges proper to the body are a­scribed vnto and affirmed of the soule,Rule. as hunger and thirst, Examp. 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,Reason. 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,Rule. sun­dry things which seeme to iarre in scripture will bee soone accorded. August.

As one of the theeues crucified with Christ,Examp. 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.

[Page 50] Rule.The Euangelists in their narrati­ons are diuers one from another, but neuer contrary.Reason. 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,Examp. of Lazarus and the rich man by Luke alone, the story of the man borne blinde by Iohn alone cap. 9.

Rule.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.

Examp.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.Reason. 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, [Page 51] both for reproofe, exhortation, and comfort.

Scriptures vnto Sacraments giue the names of the things or giftes which we haue by them,Rule. (calling circumcision the couenant,Examp. 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,Reason. 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,Rule. 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, [Page 52] 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.

Rule.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.

Examp.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.

Rule.All heresies haue risen from the cor­rupt and naughty vnderstanding of scriptures, Hilarius aduersus Arrianos.

Examp.As from the ill vnderstanding of that 1 Tim. 2.4. Photius drew his here­sie [Page 53] 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,Reason. 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,Rule. and the cause common, otherwise not. Iunius.

As we may not follow the examples of Ehud, Sampson, and Elias calling for fire,Examp. 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,Rule. and do not vse by plainer places of scripture to seeke light for those which bee more diffi­cult, and obscure; else because they [Page 54] 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.Reason. 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.

Rule.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.

Rule.Where scripture dispraiseth and con­demneth any man, all actions which that man did, are not dispraised abso­lutely;Examp. 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, [Page 55] as in Peters deniall, and Dauids adultery is very apparant,Examp. 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,Rule. 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.Reason. 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,Rule. 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. [Page 56] 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.

Rule.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: Reason. 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.

Rule.Profundity and depth of Gods counsels and iudgements are not too nar­rowly [Page 57] and curiously to bee searched, but wondred at with astonishment, Aug. de vocat. gent. lib. 1. cap. 4. After the example of Paul,Examp. Rom. 11.33. O the depth, &c.

The reason is,Reason. 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,Rule. are to bee referred vnto Christ, who is author, obiect, matter, [Page 58] and mark of old and new Testament:Reason. 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.

RuleIn 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.Examp. Reports of Moses, which is omitted in his sto­ry, Exod. 9. Also Dauid in Psal. 105. mentioneth diuers things, which in the story Exod. chapters was left out. The reason whereof is not [Page 59] forgetfulnesse,Reason. 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:Rule. 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,Rule. 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,Rule. 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,Reason. because of the most straite [Page 60] coniunction between the head and the body.

Rule.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,Examp. 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,Reason. because the health or decay of the flock, depends vpon the worth, and vnworthinesse of the pa­stors.

Rule.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.Examp. Thus also they bee called builders, Acts 4. and Ioseph, Christs parent or father, Luk. 2. and thus hypocrites are said [Page 61] to haue faith. Iames 2.18.19.

Those good words of Scripture, which we do not presently vnderstand,Rule. 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,Reason. that wee shall not distinctly see, what yet wee are bound to credit for truth, because it comes from a God of truth.Examp. 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.Rule. Thus the Pharisies and malitious Iewes,Examp. 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,Reason. or like names to diuers creatures.

Scripture doth not alwaies allow the things and actions from whence similitudes be fetched,Rule. Aug. in Ps. 157. as the fashions and manners of thiefes,Examp. [Page 62] vniust stewards and Iudges.

Rule.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.

Examp.Examples of this rule abound eue­ry where, and offer themselues to the Reader that obserues the scripture.

Reason.The reason is, because Gods word is perfect, so is no other writing of any author whatsoeuer.

Rule.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,Reason. is best interpreter of the prophesies in the Reuelation, which book to the Fathers, which saw not the euents,Examp. as we do, was therefore darker and harder to them, then to vs.

[Page 63]In way of disputation,Rule. 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. [...].31. Examples hereof Rom. 4. 14.Examp. also 1. Cor. 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,Rule. 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.Reason. Be­cause the holy Scripture (being a word of a God infinite in wisdom) conteins an infinite treasure, if it haue exquisite searchers.Examp. Did not Paul from obser­uation of the time when Abraham was circumcised, Rom. 4. 8. and when the [Page 64] 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.

Rule.To the vnderstanding of Scripture, there needs great search, Iohn 5. with earnest prayer, Psal. 119. The reason,Reason. because otherwise that which lyeth deep in the bottom, for want of care, may remaine hid from vs. Chrysost.

Rule.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.

Reason.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 of proceeding.

Examp.Examples whereof, amongst many easie to be marked, take one or two. [Page 65] 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,Rule. then for confirmation to proue any doubt­full thing.Examp. 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,Rule. must not be subiected to humane ca­pacitie, August. The reason where­of is,Reason. 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,Rule. [Page 66] Doctor, or Counsell, or whoso­euer) contrary to that wee read in scripture, wee ought reiect it as false. August.

Examp.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.

Reason.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: i [...] must not be belieued because it comes from them, but because it is grounded on Scripture, or sound reason.

Rule.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,Examp. to the Israelites of [Page 67] spoyling the AEgyptians. Also diuers peculiar precepts to magistrates, fa­thers, and children, pastors, &c.Reason. 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,Rule. and commen­ded in Scripture, must not be imitated by vs. Because many things well done were personall, and not done for example,Reason. 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,Rule. 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.Examp. the latter end of the first verse, being som­what [Page 68] 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 [Page 69] many in ignorance, and carieth others to many errors.

We may not imitate the workes of Christ,Rule. which be miraculous and pro­per to him as mediator: but his mo­rall duties only. For they onely were giuen vs for example and paterne,Reason. Math. 11.29 30. 1. Pet. 2.21. 1. Ioh. 2. 6. that wee should walke as he hath walked. The ignorance of this,Examp. 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)Rule. 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,Examp. 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, [Page 70] 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.

Rule.Scriptures do diuers times by the poore and needy, vnderstand all Gods people, poore or rich. The reason is,Reason. because howsoeuer the equitie of the things commanded or forbid, may [Page 71] 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.Examp. 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 these things to all the people of what condition soeuer, Deut. 1.16.17. Againe, where vsurie is forbid, or taking increase for loane toward the poore, Exod. 9.22.25. Deut. 23.19. this prohibition is exten­ded to all the Iewes, to whom money or ought else must not be lent with co­uenant for gaine, for the duty of len­dings sake; which appeares, first be­cause hee saith generally, to a brother (and all Iewes were brethren in this sense, being all worshippers of one [Page 72] God. Because hee opposeth a Brother to a stranger, not a poore man to a rich. Because the Pro­phets, who are the Interpreters of Moses (as Moses of the Law) and the Apostles of the Prophets) haue euer set downe this prohibition without li­mitation. See Psal. 25. 5. Ezek. 18. & chap 23. Prou. 28.4. This rule is an halter to strangle all vsurious practi­ses, or taking increase for the duty of lending.

Rule.Promises of temporall good things, must be vnderstood with exception of the crosse and chastisement.Reason. Because somtimes to many Christians, it is bet­ter for them to be exercised with affli­ctions, then to be in health and ease. Godlinesse hath promises of these,Examp. obey me, and it shall go well with thee, and thou shalt prosper.

Rule.This particle (if) is not alwaies a note of doubting, but of reasoning, and of one which argueth to confirme and strengthen himselfe and others, Rom. 8 31. if God bee with vs who can bee a­gainst vs;Examp. & when in the Prophets, we read this word & such like, as Ioel 1.14 [Page 73] who knoweth if he will returne. Act. 8.22. if it be possible, then no vncertainty on Gods part is noted, or inhability to do that which is spoken; but a difficul­ty of the duty, & sometimes an vncer­tainty of the thing on mans part: yet (if) is sometimes put doubtingly, if thou be the sonne of God, Math. 3. 34.

It is vsuall in scripture to attribute to the instrument that efficacy and force which is belonging to the author and worker.Rule. As the Ministers are said to saue 1. Tim. 4. verse last,Examp. faith to iu­stifie Rom. 3. 28. Baptisme to regene­rate, afflictions to bring patience, Rom. 5. 4. parents to prolong the liues of children Deut. 5. 22. and beget the bodies of their children Heb. 13 and many such like.Reason. The reason why God commits his own worke to the meanes, it is, to giue more countenance to the meanes if they be good, that they may be the more respected The ignorance of this rule caused some Heretikes to ascribe diuine operation and vertue to the Sacraments, which are but vo­luntary instruments, by which being rightly administred and vsed God giu­eth [Page 74] grace as himselfe pleaseth.

Rule.When any sinfull actions are attri­buted to God, as that he hardned Pha­raohs heart,Examp. that hee gaue men ouer to vile affections and a reprobate minde, and sendes a spirit of slumber into men, and prouoketh others to anger and enuie, and turneth their heart that they should hate, and the like speeches, we may not vnderstand that God putteth into any the poyson of sinne, for hee tempteth none to sinne Iames 1. but hee doth it by deliuering them ouer to Sathan, and their lusts to be hardned &c. as a iust iudgement of a iust iudge, who punisheth one sin by another.Reason. For this hauing a respect of God in it, being the execution of his iustice, may be done of God most holily. Therefore Papists slander vs in affirming that we make God author of sinne, whereas we make him onely author of the iudgement.

Rule.Comparison of places of Scripture together to get the sense the better, is either of the same place with it selfe vttered else where in scripture,Examp. as Hab. 2. 4. with Rom. 1. 17. and Gal. 3. 11. [Page 57] also Leuit. 8. 5. with Rom. 10. 5. and Gal. 3. 12. or else with places like in matter and phrase, as 1. Cor. 10. 4. with Rom. 4. 11. and Gen. 17. 10. and Exod. 12. 11. or with places altoge­ther vnlike which seeme to differ in matter and phrase, as Gen. 46. with Act. 7. And Gen. 48. with Act. 7. and 3. 28. with Iam. 2. 24. In the first kinde betweene like places there fall out many mutations and changes, some wordes added, or taken away, or altered, which is either done without all fault, by Angels, and holy men of God citing them rightly, or corruptly by Sathan, as Math. 4. 6. or by Phari­ses Math. 5.27. 33.

Philosophy,Rule. as Mathematickes &c. is behoouefull for students of diuinity so it bee soberly dealt in,Reason. for many things are to be found in Philosophers false, superstitious and vaine, August. As of eternity of the world,Examp. and that vertue is in our power, and touching, our chiefe good &c.

One of the greatest helpes and best meanes to vnderstand the scripture is to keepe a good conscience,Rule. liuing ac­cording [Page 76] to that wee know out of the word, being ioyned with continuall and feruent prayer,Reason. M. Perkins. For Christ saith in Iohn 7. 17. He that doth the will of my Father shall vnderstand the doctrine that it is of God. And how often (euen in euery verse almost) doth holy Dauid pray for the opening of his eies,Examp. and the teaching of him Gods statutes. It was the saying of a godly Minister, that he profited in the knowledge of the word more by praier in a short space, then by his studdie in a longer time.

Rule.Any person shall so much more deepely vnderstand the scripture, by how much his minde is more intent and fixed vpon them.Reason The reason is, because such rich treasures are in eue­ry place of scripture; as neede carefull sifting and great intention of minde to finde them out. Therefore Christi­ans are charged aswell to marke and heede what they read, and heare in the scriptures; as to reade and heare them Gregor. in Ezek homil. 7.

Rule.The truth of many things to be ful­filled in Christ, were written before in [Page 77] types, as Psal. 2. many things vttered of Dauid in type which in truth to the full were accomplished in Christ only,Examp. as verse 1. 2. and verse 7. 8. 9. Also of Salomon typically are spoken sundry things in Psal. 72. verse 5. 8. 11. &c. which cannot agree but to Christ, like­wise in Christ was verified what before was written in shadowes and figures, of the brasen serpent of Ionas, Hieron. in Dan cap. 10. Reason is because God purposed in his dispensation of the do­ctrine of grace to proceede by degrees, and to honor the times of the Gospell with the fullest Reuelation.

Euery booke of scripture may not be permitted to be read of euery age,Rule. Nazian. Reason,Reason. because such as bee younge and rude cannot be capable of misticall bookes which be of abstruse or hidden sense as Canticles, Daniel, Ecclesiastes, Reuelation &c. Examp. and there­fore best were to beginne with histori­call bookes, then with doctrinall as Prouerbes, Psalmes &c. then to pro­ceede to Propheticall as Isayah, Iere­mie &c. and lastly to such as haue a profound meaning. This order of [...] [Page 78] reading I hould fittest for such as bee simple, but for the more learned, and namely for students in diuinity I wold commend another course out of M. Perkins, to beginne with the Gospell of Iohn and the Epistle to the Romans, af­ter with the Prophet Esay, because these three bookes be as the keyes to open the vnderstanding of the rest.

Rule.Wee may reuerently thinke of the bookes of Apochrypha and of their authors, but seeing they are not recei­ued into the number of Canonicall scriptures wee may not build our faith on them, nor alleage them for confir­mation of doctrine, but reade them for information and institution of our manners, receiuing them so farre as they agree with diuine oracles, August. de ciuit. dei 18. cap. 38. Hierom. This rule checkes such as make Apocripha the ground of their Sermons, and a rule of faith equall to the Canonicall, as Romanists doe.

Rule.There bee certaine writers, or au­thors, (as Iehn, 2. Cron. 20. 34. named in scripture) whose bookes are lost, be­ing neuer Canonical (but as the Chro­nicles [Page 79] of England) August. 18. de ci­uit. dei cap. 38.

In the new Testament written in Greeke,Rule. there be Hebrew or Syriacke names and wordes, whereof some haue their interpretation set by them,Examp. as Bar Ionah the son of Ionah, Bartimaeus the sonne of Tymaeus, Barnabas the sonne of consolation, Boanarges the sonnes of thunder, Abba Father, Emanuel God with vs. Golgotha, a place of sculs &c. and some haue not interpre­tation as being more common and fa­miliar, as Amen &c. Hieron. in Galat. 4. What reason then haue Papists from these words to collect that the seruice of the Church should all bee in a strange tongue?

It is the manner of the Propheticall writing,Rule. first to vse reprehensions and threatnings of iudgement, and after to ioyne the promises of mercy by Christ to come.Reason. Because men are not to re­ceiue comforts before their naturall pride (being humbled and tamed with feare,) they can see a neede, and haue a desire after the promises of grace,Examp. see in Esay 1.2. also 9. 10.11.12. also chap. [Page 80] 51. 52. 53. 54. Ioel. 2. Hieronimus. in Hose. 5. & Isay. 16. This rule may be a directory for preachers to gouerne their teaching, for the manner of it in respect of their hearers vnhumbled.

Rule.Sacred writers sometime write so of themselues, as if they were others, as Moses saying hee was the meekest on earth Numb. 12. 3. and Iohn, Examp. This is the disciple whom Iesus loued. And Paul 2. Cor. 12. 1. 2. 3. see also Iohn, 20. 30. and that other disciple which walked with Cleopas to Emaus is thought to bee Luke who wrote the story. This witnesseth their modestie, and whereas holy men of God in scripture reueale their owne faultes, this sheweth their sincerity, as Mathew reports his owne forsaking of his Lord with his fellow Apostles Math. 26. 35. Also Paul re­portes his owne persecution and blas­phemy 1. Tim. 1.13 also Iohn reports his owne slippe in falling downe and worshipping the Angell which appea­red to him Reuel. 19. 10. Moyses his owne hastinesse and vnbeleife at the striking of the rocke Numb. 20. 12. which shewes that in penning of scrip­ture [Page 81] they were guided by the spirit of God, not led by priuate motion. For then it is likely they would not haue published their owne follies and faults to all the world 2. Pet. 1. 20. Gregor. in his preface on Iob. This rule may be a stay to such as shall bee at any time tempted to doubt of the scripture whe­ther they be of diuine authority.

Sundry interrogatiues in scripture haue the force of negatiues,Rule. denying that which seemeth to be but asked af­ter, as those interrogations which bee found together Rom. 10. 14. 15. the meaning of euery interrogation there,Examp. is negatiue, as if it were said, they can­not. Some againe do so aske a questi­on, as they require and haue an ex­presse answere Psal. 15. 1. Rom. 11. 1. Rome. 3. 12. the vse of them in scrip­ture is commonly to quicken attenti­on: or to vrge more vehemently the affection, or to prepare way for some waighty and wholsom discourse.

The bookes of holy scripture whe­ther they haue the writes name or not,Rule. it much skilleth not so long as we are resolued in our mindes by the ho­ly [Page 82] Ghost that they come from God. Because the authority of scripture de­pendeth not on the pen man but vpon God the Authour.Reason. Therefore know­ing the Epistle to the hebrewes to bee inspired of the holy Ghost,Examp. we receiue it with as much faith and reuerence, as those other Epistles which haue the Secretaries name set before them.

Rule.The whole scripture is called a Bible as if it were one booke. Because it is written all by one spirit.Reason. Also it is cal­led the Bible by an excellency, because it is the most worthy and necessarie booke, as if in comparison of it none other deserued the name of a booke, as indeede they doe not, considering the Author, subiect, and the ende of it being inspired immediately of God, teaching Christ and faith in him, for eternall life in heauen to the glory of Gods free grace toward elect sinners.

Rule.The scripture sometime writeth fu­ture things in the time past Rom. 8. 30. whom he hath predestinated them he hath called, Examp. whom he hath called them he hath iustified, whom he hath iustified, hee hath glorified, such like speeches there bee [Page 83] many in the Prophets. The reason is,Reason. because Hebrewes vse so to write: also by this forme of words, the certainety of the things to come is noted, as if they were now done.

The title (God) is in scripture sometime put absolutely and in the singuler number,Rule. then it is proper to the creator, and noteth his essence, or some person: sometime it is vsed with an addition,Examp. as in Exodus, I haue made thee God of Pharaoh, or in the plurall number Psal. 84. I haue said ye are Gods and verse 1. in the assembly of Gods; then it belongs to the creature. Also (God) in the singular number is vsed some­time personally, as Rom. 1. 7. from God our Father &c. sometime essentially, as Ioh. 4. 24. God is a spirit, so the word Father is sometime put essentially for the whole diety Math 6. O our father: sometime personally as in Iohn, The father is greater then I, and my father worketh hitherto and I worke, Gregor. in Ezek. Ignorance of these rules breed­eth errours about the Trinity.

Rule.Who so will vnderstand the scrip­tures must first loue them before hee [Page 84] learne them.Reason. Because God will punish such as contemne his misteries: as al­so loue and good will make our labour and studdie more easie. Nothing is hard to a willing minde, August. de vtil. credendi cap. 6.

Rule.When something is written in an historicall narration which seemeth to haue no signification, or vse for edifi­cation, yet then remember that it is written to bee an introduction to some thing which is significatiue, and of good vse, August. Reason. 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,Examp. 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.

Rule.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 [Page 85] 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,Rule. but signifieth an infinite time, or vnto eternity 1. Cor. 15. vntill his ene­mies be made his footstoole shall he raigne. Examp. 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. Therefore idlely doe Papists seeke to ga­ther their Purgatory from hence. 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.

Rule.In genealogies it is the manner of [Page 86] the Hebrewes not to mention the fe­males but males only Math. 1. Luk. 3.Examp. 1. Chro. 5. 6. 7.Reason. 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.

Rule.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. Examp. Hieron. against Helue.

Rule.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,Examp. 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.Reason. Be­cause betrothing is an essentiall part of marriage being duly performed; and [Page 87] 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:Rule but inward com­punction and feruency of spirit and affection Gen. 14. 15. wherefore criest thou, Examp. 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,Rule. 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,Rule. (though hee were the chiefe obiect of all prophesies) also they pro­phesied not in words only, but euen by their actions,Examp. as Ieremiah by carrying a chaine prophesied the captiuity. E­zekiell by flying in the night, hauing [Page 88] broken downe a wall in his house, A­gabus foretould Pauls bondes by bin­ding his owne handes &c.Reason. 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.

Rule.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;Examp. 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.

Rule.Tēporall prophesies of earthly things which were neerer, being fulfilled, gaue proofe of the truth of the spiritu­all prophesies touching the kingdome of Christ,Reason. which was farther of. Be­cause a God of vnchangeable trueth was authour of both. Thus the Prophe­sies [Page 89] of the Iewes going in, and com­ming out of captiuities,Examp. 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,Rule. 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:as Rom. 11.9.10. 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,Examp. 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 [Page 90] they cleaued not to the word, but forsooke them, yet without damage to the matter and sense.Reason. because that is the principall thing most to be ob­serued. Hier ad Pamach.

Rule.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,Reason. 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.

[Page 91]Words of knowledge and sense,Rule. doe signifie (besides) actions and affecti­ons; for example,Examp. when it is written, that God knoweth the waies of the righ­teous, Psal. 16. and that he knoweth who are his, 2. Tim. 2.19. Reuel. 2. 3. I know thy works, it is further meant, that hee knowes them with loue, fa­uour, and approbation, meaning to reward and crowne them. Also where it is said, whom he foreknew, Rom. 11.2. also 1. Pet. 1. 2. his eternall loue im­bracing these as his o [...]ne is vnder­stood there. for the knew barely be­fore, all reprobates and deuils, them and their works too: but not with fa­uour and allowance. Also (remember) which is a word of sense, yet it often importeth care, loue, delight, 1. Cor. 11 Doe this in remembrance of mee. also God remembred Abraham, Gen. 18.

The scripture is to be taken in the largest sense,Rule. if nothing hinder, nei­ther matter, phrase, nor scope. Estay. as 1. Pet. 1. 13. Trust per [...]itly on that grace which is brought by the reuelation of Iesus Christ. where grace may be at large interpreted of glory: as imposi­tion [Page 92] of hands Heb. 6. 1. of the whole ministerie, and all the whole order of Church gouernment as prescribed by the word.

All interpretations must bee fit as well as true,Rule. and one place of Scrip­ture can haue but one fit and proper interpretation, which is very hard somtime to hit vpon.

These two words (of God) be some­time vsed in scripture,Rule. to note, not au­authoritie, but excellencie of the thing or person, whereof they be affir­med; as, Nimrod an hunter of God, Genes.Examp. Sacrifices of God, Ps. 150. the weapons of God, 2. Cor. 10.4. the hill of God. Trees of God, and the like, which import an excellencie. Estay in Ps. 51.

The scripture as it vnderstandeth somtimes lesse then is spoken,Rule. to wit, in all hyperbolicall speeches: as in Gen: thy seed shall be as the starres: so som­time there is lesse spoken and more vnderstood, Prou. 3. despise not the Lords correction. Examp. also despise not his kindnesse, Rom. 2.4. Psal. 51. 17. the Lord despiseth not, by this is ment re­garding, or highly esteeming, which is [Page 93] more than not to despise. likewise in that speach, Math. 7. depart from me, I know you not, that is, I abhorre you, and will surely punish you. Adam knew his wife Euah, Genes. 4. that is, had most inward familiaritie with her, euen such as accompanieth bed-company; also, shall neuer be forgiuen, Mark. 3. that is, shall be eternally pu­nished. likewise, shall neuer see death, Ioh. 3. that is, shall liue blessedly in heauen for euer. and many such may in reading be obserued, where lesse is written and more ment. Estay in Ps. 61.

Scripture sundry times doth teach spiritual duties,Rule. of faith, prayer, thanks­giuing, repentance, loue, &c. by such termes as serued to expresse the legall, Iewish, ceremoniall seruice, and sacra­ments: thus christian prayers and prayses, are signified by incense, and euening sacrifice,Examp. Psal. 43.2. and by a pure oblation in Malach. also our re­pentance, taught by purging out the old leauen 1. Cor. 5.8. also our whole religious seruice, and worship, vnder the new Testament, is declared by of­fering gifts at the altar, Math. 5.23.24. [Page 94] and by offering our bodies, as an holy and liuing sacrifice, Rom. 12.1.2. The reason is,Reason. because ceremoniall worship ought euer to haue gone together with spirituall, whereof it was also a shadow and type; and moreouer to informe the Hebrewes, that howsoeuer the ex­ternall altar, and priest, and sacrifices, were abolished, by the death of our Lord: yet there remained a true wor­ship, and true sacrifices for Gods peo­ple to offer, Esay 63.21. from mista­king this, the Papists build there al­tars. Beza.

RuleIn the writings of the Prophets, the spirituall benefits of the Messiah, and eternall good things to be enioyed in heauen, were wrapt vp in temporall and earthly promises,Reason. which was done by Gods wise dispensation, who respe­cting the rudenesse of those times, and their tender weaknesse, did by things present, and desirable to their nature, to lift the minde vp to the true and ce­lestiall good things. Examples here­of are very plentifull:Examp. as, Esay 55.1.2. also Esay and Esay 60.10. 11. and verses 13.16. 17. 19. The [Page 95] ignorance of this Rule, as it led the Iewes into a conceit of an earthly Messiah, who should haue an outward Monarchie, flourishing, and ouer­flowing in earthly dignity, and wealth: so [...]it occasioned others to imagine foolishly, and falsly, that the promises of grace, and life euerlasting, did no­thing appertain to the Fathers before Christ, but that they were no better than swine fed full with the acornes, husks, and wash of this world.

In setting downe the X. comman­dements,Rule. Moses vseth a sinecdoche in euery one, that is, by some particular vertue or vice, which he nameth, he meaneth all of that kinde, with all meanes, causes, occasions of it:Examp. as in the second commandement, an Image is put for all false worship; in the 5. parents, put for all superiors, and bet­ters. in the 7. adultery, for all sorts of vncleanesse about generation. mur­ther for all cruelty, &c. also (thou) for all and euery one. M.r Estay on 10. command.

The negatiue or forbidding com­mandements,Rule. imply the contrary. as [Page 96] 1. command:Examp. Thou shalt haue no o­ther God, that is, thou shalt haue me for thy God, commit not adulterie, commandeth the contrary, to liue chastly. Estay.

Euery affirmatiue or commanding law,Rule. implyeth a denying and forbid­ding: as 4. com:Examp. Keep holy the Sabb: implyeth, do not breake it. Honour thy parents, hath in it the contrary, do not dishonour.

Euery commandement doth re­quire obedience,Rule. from the most in­ward secret thoughts and motions. Reason,Reason. because the whole law is spi­rituall: as the command:Examp. which for­bids Adulterie, forbids, to lust after a woman: an angry thought, vnder murther. Math. 5.

The future tense is put for the impe­ratiue moode:Rule. as, Thou shalt not take the name &c.Examp. Thou shalt not steale, and so in the rest: for, thou maiest not, thou oughtest not. Estay on the ten command:

Rule.In setting downe the commande­ments, God obserueth an exact order, placing the waighest things, and duties [Page 97] first, afterward the lesse waighty,Examp. as his essence and person, before his outward worship; his worship, before his name, his name before his Sabboth. also duties of the second Table be lesser, then the duties of the first, and sins a­gainst the first, greater thē sins against the 2. in equall comparison, I meane, in comparing thoughts with thoughts, words, with words, actions, with acti­ons. also maine duties, with maine, and meane, with meane. but not com­paring the greatest sinnes of the se­cond, with the least of the first, and smallest duties of the first, with the weightiest of the second Table. The last six rules do serue to guide vs in the right and full interpretation of the law, or X. commandements. By the ignorance whereof, many remaine ex­ceeding ignorant in Gods law to their great hurt.

Legall, and Euangelicall sentences, or promises,Rule. must be distinguished, not by books, but by the nature and con­dition of promises:Reason. for legall promi­ses may be found in books of the new testament, as Ro. [Page 98] also Rom. 10. 5. Gal. 3. 10. 12. and contrarily, promises Euangelicall of grace, may bee found in the books of the old Testament,Examp. as Psal. 132. 1.2. also Ierem. 32. 31. 32. &c. therefore they are to be discerned the one from the other in this sort, namely, accor­ding to the rules following.

Rule.Wheresoeuer promises of tempo­rall, or eternall good things are made, on condition of works, as they be the perfect keeping of the law, all such promises are legall, which no man can lay claime to, except he bring an abso­lute obedience in no point failing, which none since Adam, saue the man Christ, can do. therfore he only hath right to eternall life, and to all good things in the strict iustice of the law; they which belieue claime by his title conueied to vs by faith in Christ.

Rule.All promises of the life to come, or of this life, which be made on condi­tion of belieuing, or of repenting and working (as repentance and workes (though vnperfect) be signes, markes, and fruits of faith, and faithfull per­sons) all such promises, be Euangeli­call, [Page 99] whereunto euery beleeuer, (how weake soeuer, be his faith but as a grain or mustard-seed) may lay claime and challenge, through the grace of God, freely promising and giuing them Christ his sonne, and all good things with him.Examp. as, godly sorrow bringeth re­pentance to saluation, 2. Cor. 7.10. and Luk. Blessed are they which heare, and keep the word. and 1. Timoth. 6. God­linesse hath promises &c. & Psal and Iohn 3. hee that belieueth shall not be condemned, he shall be saued, hee shall passe from death to life. and the iust by faith shall liue, Hab. 2. 4. all those, and all of this sort and sute, are promi­ses of the Gospell. The well obser­uing this difference between promises of the Law, and Gospell, will bring great light both to teachers and hea­rers, and the neglecting of it, will trou­ble, and confound both: nothing be­ing so dangerous, as not to distinguish well betwixt Law and Gospell. as M.r Fox, and Luther do teach at large.

Touching such places of scripture,Note. where morall duties be commanded, and commended, they must be vn­derstood [Page 100] according to these Rules following, set downe by M. Estay in Psal. 119.1.

Rule.Though no word bee spoken of Christ, yet it must be vnderstood, that he alone is the full cause of euery part of our saluation. Act. 4. 12.

Rule.All morall duties are then com­mended in any party, when the party that doth them, is first in Christ, ha­uing his righteousnesse imputed to him, and his sinnes pardoned through the death of Christ. Reason is,Reason. be­cause all our duties are acceptable to God through Christ, 1. Pet. 2. 5. and that without faith in Christ, none can please God, Heb. 11.6. lastly, because our best duties being vnperfect and full of blemishes, must bee purged by forgiuenesse of sinnes; therefore the good things done by Saul, or Iudas, or proud Pharisies, or other euill men please not God.

Rule.All good workes, must haue a pure heart for the beginning, and Gods glory for their end, that is, they must be done of conscience to godward, out of obedience to his word; and with [Page 101] desire and purpose by such obedience to glorifie him: for the bare deed ne­uer please God.Reason. Thus Abell, thus Abraham, Moses, Dauid, Ezekiah, did their works, and all the regenerate doe them thus.Examp. and thus Papists neither do, nor can do good works.

Morall duties,Rule. when they haue bles­sednesse promised to the doing of them, are not to be considered as cau­ses thereof, (that is Christ, as is said be­fore) but as signes, which shew to a man that he is faithfull, and therefore happy and blessed, or as the way which leadeth to blessednesse.

These duties must not bee vnder­stood in the strictnesse and rigor of the morall Law,Rule. but expounded of a continuall and vnfained desire, pur­pose, and indeuour to doe them, sor­rowing, when wee cannot doe them as we ought, asking pardon wherein we faile, and setting a fresh vpon them, striuing alway to prooue better and better. This rule would preuent scru­ples and feares , which weak ones haue thorow a sense of their owne wants and failings.

[Page 102] RuleWhen the scripture commends any as being perfect, or exhorteth any to bee perfect, it must bee vnderstood of vprightnesse, not of absolutenesse; of a perfection in parts, striuing to all du­ties, not in measure and degree.Reason. for it is impossible for any Saint in this world, to attaine to a certaine and per­fect loue, and obedience, that is reser­ued till next life. Estay in Psalm. 199. this Rule would haue preserued Fami­lists, and Papists from conceit of ima­gined perfection in this life.

Rule.Likewise the Scriptures that affirm of the Saints, that they are worthy, must either be vnderstood of the wor­thinesse of the person accepted, as worthy for Christ his worthinesse (not of the worthinesse of workes) or else, worthy, signifies in such texts, no more, but meet and fit, as Math. 3.8. Luk. 21. 36. Col. 1.12. Reu. 3. 4. for they are worthy. Thus there will be no footing for Papists merit in these texts of scrip­ture. Perkins in Reu. 3.

Rule.In the doctrine of iustification of elect sinners before God, where the Scripture mentioneth Christ onely [Page 103] without faith, there vnderstand it al­waies with reference to faith.Examp. see Gal. 3. 8. and contrariwise, where faith is mentioned withouten Christ, it hath respect to him as the obiect, Rom. 3. 28. 30. Reason is,Reason. because there is a necessary mutuall relation, betwixt faith the instrument, and Christ the obiect and matter of our righteous­nesse, Christ iustifying such onely, as haue faith to beleeue in him and faith looking directly and only to the pro­mise concerning Christ. The igno­rance of this Rule bred that absurd and vn-gospellike error, of actuall iu­stification by Christ, without the help of faith.

The books of the new Testament,Rule. speake of the passion of the Lord Iesus by a Synecdoche, that is, putting a part for the whole, the visible sufferings for the invisible.Examp. Thus vnder his suffe­ring of death, be comprehended all the sufferings of his life. also his whole suffering spirituall, and bodily is com­prehended somtime vnder the offring of his flesh or body, as. 1. Pet. 1. 24. Heb. 10.10. 1. Pet. 4.1. sometime vn­der [Page 104] sprinkling, or shedding his bloud, Math. 26.28. 1.Pet. 1.2. somtime vn­der his stripes, Esay 53.5. and that all, both the inward paines of soule, pro­perly felt for sin, and outward smart of the body, went together for the full and whole sacrifice for sinne, is very clere by Heb. 9 28. where it is written, that by the offering of [himselfe] hee put away sin. that is, his whole man­hood was the sacrifice propitiatorie for sinne. also the story of his suffe­rings, which mentioneth his soules sorrow, ere euer his body was medled withall, makes it most manifest, Math. 6.38.39. &c. The reason is,Reason. because as man had sinned in the whole, and a full satisfaction was to be made to the iustice of God: so Christ tooke our whole nature, to this very end, that he might suffer in it, and so saue vs wholy. Heb. 2.14.15.

Rule.Books of the new Testament, ci­ting authorities out of the old, as they looke chiefly to sense, not precise kee­ping the word, and take them from canonicall scripture onely: so they re­gard not number of the chap: or verse, [Page 105] or name of authors alway, but gene­rally alledge them (thus it is written) contenting themselues with a few testi­monies, and they choise and fitt ones; See Rom. 9. and 10. throughout and the 11. also.Examp.

The doctrine of the Trinity is more obscurely taught in the old Testament before Christ his incarnation,Rule. but more plentifully, and manifestly in the new. The reason is,Reason. because Christ bringeth with him a greater light then Moses and the Prophets, Math. 3. 16. 17. and chap. 28. 19. Iohn 5. 8.

Where the old Testament bringeth in,Rule. God appearing in humane shape, or speaking to the Patriarkes and Pro­phets; there vnderstand it alwaies of the second person, for hee it was by whom the father in all ages declared himselfe to his Church,Reason. Iohn 12. 37. 38. 39 40.41. and compare that place with Esay 53. 1. and the chapter 6.9. also compare Rom. 14. 10. 11. with E­say 45. 23. and see 1. Cor. 10. 9. This would haue kept Serueltus and others from denying the aeternall godhead of Christ.

[Page 106] Rule.The word which signifies (to pre­destinate) is but sixe times found in the new Testament (neuer in the old) being referred but twise to thinges as Act. 4. 28. and 1. Cor. 2.7. and then it is translated (determined before) 4. times applied to persons,Examp. as Rom. 8. 29. 30. Ephes. 1. 5. 11. and neuer applied in scripture to reprobates, but to elect persons only, Yet diuines in schola­sticall and theologicall discourses doe inlarge this strict acception of the word, and vnder predestination doe consider the decree both of election and reprobation.

Rule.The doctrine of Gods most free predestination ought to bee taught to 1 Christs Church by the Pastors of the same, August. The reasons be,Reason. be­cause it is a part of his reuealed will, and therefore belongs to vs and our 2 children, Deut. 29. last. Also Christ Iesus taught it, Ioh. 6. and his Apostles Act. 5.13. Rom. 9. throughout. Rom. 8.23. 30. Rom. 11. Ephes. and else-where often.Examp. These former scriptures our Church well and rightly appointeth to be read, [Page 107] wherein is more danger then in ex­pounding them soundly. Thirdly, it is the ground of patience and constan­cie, Rom. 8. 28. also of piety and of the 3 loue of God Rom. 12. 1.2.1. Ioh. 4.19. And lastly exciteth to thankefulnesse when wee haue learned that there is no good in vs concerning saluation, or o­therwise,4 but that which God from e­uerlasting determined to put into vs. This mooued blessed Paul to blesse God for himselfe 1. Timoth. 1. 14. 15. 16. 17. and for others Ephes. 1.3.4.

The doctrine of Gods predestina­tion in electing some and not others,Rule. without any respect of mans worthi­nesse for his owne very good pleasure, and will sake, to the glory of his mer­cy and iustice, would bee taught very warily and with good cautions: first 1 with consideration of the weake, that no matter of discouragement be giuen them, and of the wilfull, and obstinate, that no occasion of presumption and carnall licentiousnesse be iustly offered them, but as it may comfort the one against dispaire, and rouse the other [Page 108] 2 out of security. 2. That the texts out of which the doctrine is gathered bee faire and full for it without inforcing 3 them. 3. That sound proofes bee brought out of the word to backe eue­ry point that is deliuered, and let no­thing be taught but that a reason may 4 be giuen out of scripture for it. 4 That it bee expressely affirmed that no man may thinke either himselfe, or another to be reprobate (for only God knowes who are his, and he that is not called today may bee tomorrow) but rather to labour for assurance of our owne election, and to hope charitably of others which submit to the outward ministery and preaching of the word. 5 5. That a man aduenture not to teach it others vnlesse he himselfe haue well learned the same and digested it. Last­ly 6 that the hearers be warned to heare with sobriety, and to vnderstand with sobriety, desiring to know no farther of this mistery then is reuealed, and to referre their knowledge therein not to vaine dispute, but to builde vp them­selues in the comfortes and duties of Christianity.

[Page 109]This word (heart) is commonly in scripture put for the soule,Rule. and minde of man. Reason is,Reason. because the soule, though it be in the whole body and in euery part: yet keepeth her chiefe re­sidence in the heart, as it were in her chaire of estate. Secondly, as naturall life proceedes from the heart of the body: so the beginning of the godly life is from the soule. And lastly to teach that God regardes not outward shewes and deedes, vnlesse they come from within. Math. 15. out of the heart proceede euill reasoning, adulteries &c. Examp. Also Prouerb. My sonne keepe thy heart aboue all keepings, Rom. 10. with the heart man beleiueth, And Psal. 51. 10. create in me a right heart, and very of­ten else where, Estay in Psal. 51.

This word (all) is not euer vsed ab­solutely and vniuersally for euery one,Rule. but restrictiuely with limitation to the subiect and matter handled, as for ex­ample, Ioh. 1. 3. All things were made by him. Rom. 10.12. God is rich vnto all. Examp. where the limitation is presently added (which call vpon him) Rom. 5. by the iustification of one, grace hath abounded [Page 110] towardes all. This is to bee restrained to iustified ones of whom hee speakes there. Coloss. 3. The peace of God which excelleth all vnderstanding, that is, all humane vnderstanding, the like in Ioh. 3.13. Thus much must bee said of the particle none or no man, Ioh. 3. No man receiueth his testimony, this must bee vnderstood with restraint to the wick­ed. The ignorance of this rule hath caused diuerse to denie the doctrine of perticular election, and to pleade for vniuersall grace with deniall of diuine reprobation, Kekerman: Paraeus.

Rule.Petitions, or praiers conceiued, or vttered in the imparatiue moode, must be reduced into the indicatiue, where a reason of the petition is rendred,Examp. Psal. 5. 2. Hearken vnto the voice of my crie for I call vpon thee, This must be vnder­stood thus, O God it is agreeable to thy nature to heare mee, seeing I call, and Psal. 16.1. Preseru [...] me ô God for I trust in thee, and the like in other Psalmes Kekermannus.

Rule.What is proper to one nature in Christ, is often affirmed of the other, or of his whole person.Reason. The reason [Page 111] hereof is the vnity of his person, it be­longes to the humane nature to bee crucified, to shed his bloud &c. Yet the scripture affirmeth of his diuine nature that the Lord of glory was cruci­fied, 1. Cor. 2. 8.Examp. And that God purcha­sed his Church with his bloud Act. 20.28 And on the otherside that is attribu­ted to his manhood, which belongs to his godhead peculiarly, Ephes. 4. 10. He that descended is the same that ascen­ded. See more examples, Luke. 2.52. also Ioh. 8. 58. Graecians call this coi­nonia Idiomatoon. Beza. Perkins. Zan­chius.

Some workes of Christ are proper to his godhead,Rule. as his miracles; some to his manhood, as his naturall and morall workes; some to his whole per­son, as his workes of mediation, in which each nature doth that which was proper vnto it. Zanch.

Rule.When the same places which bee in the old Testament, be repeated in the new with some alterations, additions, and omissions, this falles out for these fiue causes. 1. For expositions sake, as Psal. 78.2. compared with Math. 13. [Page 112] 35. Psalm. 110.1. with 1. Cor. 15.25. Psalm. 116.10. with 2. Cor. 4.3. Se­condly for discerning sake,Examp. to the end that places, persons, and times might be distinguished as Mich 5.2. compa­red with Math. 2.6. Thirdly for li­mitation sake that the sense of the place might be truly restrained accor­ding to the minde of the holy Ghost, as Deut. 6.13. compared with Math. 4.10. and Genes. 2.24. with Math. 19. 5. Fourthly for application sake, that the type might be fitted to the trueth, as Ionas 1.17. with Math. 12.39.40. also Esay 61.1. with Luk 4.18. Fiftly for breuity sake, some things are omit­ted because they agree not with the matter in hand, as 1. King. 19.10.18. with Rom. 11.3.4. Perkins.

Rule.Touching plaine places this rule is to be followed, if the naturall signifi­cation of the wordes of the place ex­pounded doe agree with the circum­stances of the same place, that is the proper meaning of that place, as for example Rom. 3.20.28.Examp. It is written, a man is iustified by faith without workes, the naturall signification of these [Page 113] words is plaine that euery elect person when he beleeues in Christ is absolued from his sinnes, and accepted of for iust without merit of his owne workes; this sense we presently receiue, because it agrees with circumstances of the place, and with holy Scripture, Perk.

Rule.For expounding darke places let this be the rule. If the natiue or natu­rall signification of the wordes do ma­nifestly disagree with the anologie of faith and other very plaine places of Scripture then it must be refused, and a figuratiue improper sense, is there the true sense.Examp. As for example the natiue and proper signification of those words (Math. 26.26. This is my body) is this, that the bread is his body, or is turned into his body; but this cannot be the meaning of the place, because it disagrees, with Articles of our Creede which teach that Christs body is made of the Virgine by conception of the holy Ghost, not of bread by the Prists consecration, also that it is ascended into heauen, and shall returne wher he commeth to Iudge the quicke and the dead: also it disagrees with that mani­fest [Page 114] scripture which saith, that the hea­uens must conteine him, till the time that all be restored, Act. 3. Perkins.

Rule.The supply of euery worde which wanteth is fitting enough to the place propounded, if the word supplied a­gree with the anologie of squire of faith, and with the circumstances, and wordes of the same place. as Exod. 19. 4. I haue caried you on Egles winges, here wanteth (as it were) likewise Es. 1. 13. I cannot iniquitie, here must be supplied (beare) which wanteth, Exod. 4. 25. Zipporah tooke a sharp, supply (knife) where there is Ellipsis or want of any word, then it signifieth either breuity, or swiftnesse of affections, Perkins.

Rule.When Repentance is attributed to God in Scriptures, as Gen. 6. it noteth only the alteration of things and acti­ons done by him, and no change of his purpose and secret decree, which is immutable, Perkins.

Rule.Things spoken as if they were alrea­dy finished and yet be not so, they must bee vnderstood as being in the way to be finished, or as being begunne to be [Page 115] fulfilled.Examp As Noah being 500 yeere old begot Shem, Ham, and Iaphet Gen. 5.23. that is he began to beget them. See the like Gen. 11.26. also Luk. 1.6. and they were iust in all the comman­dements, that is they begun entire obe­dience, and endeauored to doe all, Perkins.

Promises must bee vnderstood with condition of faith,Rule. where the conditi­on is not expressed.

A superlatiue or exclusiue speech vsed of one person in Diety,Rule. doth shut out creatures and fained gods, but, not the other persons As Iohn 17.3.Examp. This is ae­ternall life to know the onely true God; this s [...]uts not out Christ and the spirit, but false Gods, so doth that 1. Tim. 1. 17. Rom. 16.27. Ioh. 10.39. Perkins.

Rule.All workes of the Trinity, and all attributes must bee vnderstood inclu­siuely without exception of any other of the persons, Perk.

Rule.This word (nothing) is put for little or small, as Ioh. 18.20. I haue spoken nothing in secret, that is little. Also Act. 27.33. also,Examp. none is vsed for few (as all is put for some or many) Ier. 8.6. [Page 116] 1. Cor. 2.8. none of the rulers, that is, few. And (alwaies) is put for often & long, as Prouerb. 13.10. alwaies there is contention amongst the proud, that is, often it falles out so, Luk. 18.1. pray alwaies, that is, long, with continuance Luk. 24.53. Ioh. 18.20. Euery where is put for here & there without respect of place, Math. 16.20. Act. 13.30. also.

Rule.This negatiue particle (not) is of­ten put comparatiuely or respectiuely and not absolutely or simply as Hos. 6. I will haue mercy and not sacrifice, that is, rather then sacrifice,Examp. or not sacrifice in respect of mercy, 1. Cor. 1. sent not to baptise but to preach, also Psal. 51. Sacrifices thou wouldst not haue, that is, in comparison of a contrite heart, Ierom. 32.33. euery man shall not teach his neighbour. Also (not) is sometime put for seldome, as 1. Kings. 15.5. Luks. 2.37. she went not out of the Temple, that is seldome or scarcely.

Rule.The present time being put for the time to come doth signifie the certain­ty of the thing spoken of, as Esay. 21.9 Reu. 18.2 Babilon is fallen,Examp. Babilon [Page 117] is fallen, for, shall certainely fall.

Vnto the dubbling,Note. or repetition of wordes belong these rules following.

When a substantiue is repeated or twise mentioned in one case,Rule. it signifi­fieth first aemphasis, or force, as Lord,Examp. Lord. Secondly a multitude, as droues, droues Gen. 32. 16. that is, many droues. Thirdly, distribution, as 1. Chron. 16. a gate and a gate, that is, euery gate, and 2. Chron. 19.5. Leu. 17.3. a city and a city, that is, euery city. Fourthly, diuersity or variety, as Pro. 20.20. a waight and a waight, that is, diuers waights, an heart and an heart, that is, diuerse or double heart.

A substantiue repeated in diuerse cases,Rule. if it be in the singular number, it argueth certainety, as Sabboth of sabboth, Lamentation of lamentation. Micha. 3.4. If it be in the plurall num­ber it signifies excellency,Examp. as Eccles. 1.1. vanitie of vanities, song of songs Cant. 1. God of Gods, Psal. 136.2. King of Kings, Lord of Lords, for, most high and excellent.

Repeating of an adiectiue,Rule. and of a substantiue sometime signifies encrea­sing, [Page 118] as holy,Examp. holy, holy, Iehouah, Iehouah, Temple &c.

Rule.A verbe repeated, and twise gone o­uer in a sentence, maketh the speech more significant: or else it shewes ve­hemency, certainty, speedinesse;Examp. as to die, by dying Gen. 2. and is my hand shortned, in shortning Esay. 30.2.

Rule.A coniunction dubbled, doth dub­ble the deniall, and encrease it the more as Math. 13. 14.Examp. shall not, not per­ceiue.

Rule.Some figuratiue speeches beside that they doe enlarge the sense, and bring with them delight & ornament; they do also afford matter for nourish­ment of our faith, as Math. 25.35. ye gaue me (Christ) to drinke, here the putting of Christ for a Christian man, doth nourish faith & comfort a Chri­stian man. Also the like is to be said of putting Christ for a Christian Church,Examp. as 1. Cor. 12.12. and Act. 9. 4.

Rule.An Ironie (which is when the con­trary to that which is spoken, is meant) carieth with it a iust reprehension of some sinne,Examp. whereof examples bee in [Page 119] Genes. 3. verse last. Also Iudg. 10.14. Mark. 7.9.1. King. 22.15. go vp and prosper, 1. King. 18.27. crie a loude, for he is a God.

Questions do sometime import an earnest affirmation,Rule. as Gen. 4.7. also Ios. 10.13. Ioh. 4.35. Gen. 37.13. 1. King. 20.2. and sometime they sig­nifie a forbidding, as why shall the gen­tiles say where is there God? Psal. 79. 10. also 2. Sam. 2 22.Examp. and sometime time they argue affections of admi­ring, compassion, faultfinding and complayning, as Psal. 8.10. Esay. 1.21. Psalm. 22. 1.

Concession and yeelding hath some­time in it a deniall and reprehension,Rule. 2. Cor: 12.16.17. But be it that I char­ged you not &c.

Holy writers speaking of things and persons which are past and gone,Rule. doe vse sometime to anticipate, that is, they speake of them according to the cu­stome of the place and time in which they wrote, as Gen. 12. 8.Examp. the place named Bethel by Moses, was named Luz in Abrahams time, 1 Pet. 3. 19. Christ in spirit preached to them in [Page 120] spirit. So they were indeede in regard of the time when Peter wrote this Epi­stle, and not of the time wherein Noah liued. In Genes. 9. 2. Moses doth men­tion Canaan who at that time when such things as he writeth of, were done, was not borne. And sundry other things in order of the story go before, which in order of time were done af­ter.

Rule.In Sacred accounts and Genealo­gies, either the name or number of yeares how long some Prince raigned be left out.Reason. The reason is, because of the wickednesse of the Prince.Examp. As Saul who raigned farre longer, yet is said to haue raigned but two yeeres and an halfe, that is, lawfully and rightly. Also in Mach. 18. three Kings (Aha­ziah, Ioas, and Amaziah) are for their wickednesse left out.

Rule.The parts of time are vnderstood inclusiuely sometime, and sometime exclusiuely. In Math. 17. 1. it is writ­ten,Examp. and after six daies Iesus tooke &c. whereas Luk. 9. 28. it is written of the same thing, that it came to passe about eight daies after, the Reason is, because [Page 121] Mathew put exclusiuely those daies onely which went between and were finished, but Luke puts the two vtmost daies also into the reckoning. More­ouer it is vsual in scriptures historicall, to take the time spoken of either com­pleatly as fully finished, or vncom­pleatly as being begun to be in fini­shing, as 1. Kings 25. 19. 1. King. 15. 18. 25. the last yeeres of the Kings of Israel and Iudah are not fully expired, but some of them scarsely conteine moneths in them, the rest of the yeers of their raigne being put compleatly.

The lesser number is to be counted vnder the greater and more compleat,Rule. as Iudg: 3. 11. the land had rest 40. yeeres when Othniell died. Examp. vnder this number bee comprehended all the yeeres from the death of Ioshua, vnto the death of Othniell, and the 8. yeeres of seruitude vnder the Assirians, Iud. 3. 20. the like is vsed diuers times in the Iudges, as ch. 5. 31. and 8.28. and 9.22. also chap. 10. 2. 3.

The scripture vseth to call sonnes,Rule. which by nature are no sons, to them whose sonnes they be called, but are [Page 122] there sonnes legally and by succession. Thus Salathiel being sonne of Neri naturally, Luk. 3.27. is legally and by succession made the sonne of Iecho­niah, whom he succeeded in the king­dome, as Math. 1. 12. after this man­ner Zedekiah is the brother of Iecho­niah, or Iehoiakim, 1. Chro. 36. 10. and his sonne, 1. Chro. 3. 16. his brother by generation: his sonne by right of succession. By this rule the two Euan­gelists Mathew and Luke are reconci­led in their Genealogie. for Luke fol­lowes the naturall order, and Mathew the legall order.

Rule.This word (rather) is put not alwaies comparatiuely, when two persons or things are compared, as like or vnlike:Examp. but somtime negatiuely, as a denying particle in stead of (not.) as Luk. 18. 14. this man went away rather iustified then the other. that is, not the other, but he, departed iustified. also Ioh. 3. 19. men loued darknesse rather then light. that is, they loued not light, but dark­nesse.

Rule.This word (behold) is vsed not al­waies or only to stirre vp attention, at [Page 123] the report of some waighty and admi­rable thing: but most commonly it signifieth a thing manifest and plaine, wherof all do, or may take knowledge, as Psalm. 51. 6. Math. 1.23. and often elsewhere.Rule.

Doing, doth somtime import belee­uing, as Math. 7.2. but he that doth the will of my Father. Now this is the will of my Father Iohn 6. 40. that he which beleeueth in the Sonne should haue life euerlasting.

These 13. Rules following are all ta­ken out of M. Luthers works.

SCripture must be vnderstood not against Christ, but for Christ.

2 Precepts presuppose faith: as where it is written, keep the commande­ments, that is, in Christ, or by faith in Christ. also, thou shalt loue the Lord thy God with all thine heart, &c. that is, in Christ, or by faith in him. also, doe this and thou shalt liue, that is, doe it in Christ. and so in the rest of this kinde.

3 Interpretations must be drawne [Page 124] out of Scriptures. these are the su­preame and absolute meane of inter­pretation, as the Spirit is the principall Interpreter.

4 Many things are said in Scrip­ture by anticipation, and recapitula­tion.

5 Negatiue speeches in Scripture, be more vehement and forcible then affirmatiue.

6 We may not interpret scripture by allegories, vnlesse wee be able to a­uouch the allegoricall sense by some other place of scripture.

7 Grammar must giue place to Di­uinity. Reason is, Because things are not 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.

[Page 125]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. MIS …

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 1 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 2 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 3 rewards haue been appointed [Page] 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 [Page] 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; [Page] 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 [Page] 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 [Page] 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 [Page] 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.


FIrst yee shall finde a worde in 1 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 2 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 1 and diuing more deeply into the great mysterie of godlinesse.

To try and draw out your know­ledge; 2 as also to increase and con­firme it, by answers fitly framed ac­cording to the word.

To bewray the imperfections and 3 wants of your knowledge, whiles you sticke in easie things, and stumble in the plaine way.

To giue light vnto sundry places 4 and passages of Scripture opened and cleared.

To helpe the practise and exercise 5 of that which you do know.

For these purposes, your charge and duty is this.

1 FIrst read, consider, marke your owne answer, before yee looke vpon mine.

2 Where you sticke be humbled, pray for vnderstanding, and then take such poore helpe as this Treatise affords you.

3 Where you see, be thankfull to God for your knowledge, and labour to profit.

AEnigmata Sacra. MISTICALL CASES AND SECRETS of Diuinitie, with their Resolutions. The vnfolding wherof, layeth o­pen that Truth that concer­neth Saluation.


Who is he that hath vnderstanding and will, and yet hath no soule, and how that may be?

The Resolution.

IT is God,GOD. of whom it is written that he is vnderstanding,Pro. 8. 14. and a God of knowledge;1. Sam. 2.2. working all things after the Counsell of his will,Eph. 1.11. yet hee hath no soule. For hee vnderstandeth and willeth things not by a created faculty [Page 2] of vnderstanding and will, such as is in mens soules, whereby they doe vnder­stand, and will one thing after another by discourse and in measure: but God infinitely vnderstandeth both himselfe and all things at once, by one act of vnderstanding; and willeth infinite things together by an vncreated and infinite power which is in himselfe or rather which is himselfe, all thinges which are in God, being God. Exod. 3. 14.

2 2 It is an holy Angell who proper­ly hath no soule, yet is of an excellent vnderstanding and will, Psal. 103. 20. 21.


Who is he that hath handes and feete, and hath no body, and how this may be?


A Spirit.It is the inuisible God who being a spirit, or spirituall substance Ioh. 4.24. he is therefore vncorporeall and pro­perly hath no handes nor feete, yet these members are in scripture attribu­ted to him for the help of our weak­nesse, to signifie vnto vs the mightie workeing of his power, whereby (hee [Page 3] doth execute all his owne power) counsels, as men by their handes doe effect and doe all their workes: as it is written, The hand of the Lord hath done this. Againe. The right hande of the Lord bringeth mightie thinges to passe. Psalm. 118. 16.


Who is he that causeth all motion, yet himselfe moueth not, and how this may be?


It is the immutable God,Vnchange­able. who is au­thor and ruler of all motion good and euill; as it is a motion it is from God in whom we, and all things else, which mooue, do mooue: yet himselfe is im­moueable,Act. 17.28 because hee is vnchange­able, for all motion is with some change, which cannot fall into the na­ture of God, I am Iehouah, I change not.


Who is that, that is all light, yet cannot be seene of vs, and how this may be?


It is the most glorious God who is called light,Most Glo­rious. both for the brightnesse of his glorious maiestie,1. Ioh. 1.5. and for the [Page 4] perfit purity of his most holy nature hauing in it not the least spot of igno­rance or sinne, yet because our weake minde cannot comprehend him as he is, much lesse our bodily eies be able to behold him, therefore it is written that he cannot be seene, and dwelleth in a light vnaccessible, whom neuer man saw,Tim. 6.16 nor can, to whom be honor and power euerlasting.

5. 6.

How can one loue and hate, grieue and ioy, and all this without affection?

How can one repent and not alter his minde.


Impassible.God being vnchangeable, hee can­not repent by altering his purpose as men doe, and being Impassible hee is not subiect to ioy or griefe, loue, hate, as the sonnes of men bee, yet these things are giuen to him in Scripture, not by reason of any affection which is in him, but of the workes which he doth like vnto men who haue such af­fections, so that his punishing men, is his wrath,Gen. 6.6. and blessing men is his loue, and the ouerthrow of any of his crea­tures [Page 5] or workes is his repenting, which is but the vndoing of some thing done.


How may one heare and see all thinges, and yet haue neither eyes nor eares?


God who made the eyes shall hee not see?Of infinite knowledge. and shall he not heare which made the eare? is there any thing so secret that can be hid from him who is all an eie and all an eare? yet because he is no bodily substance hee hath no bodily eye or eare, which members be­ing the instruments of vnderstanding, are applied vnto God, thereby the better to expresse his infinite know­ledge, to vs, who by the things of men must be led to conceiue the thinges of God more readily.


What is he that hath all good qualities, yet is all substance without any quality, and how this may be?


It is God in whom euery good qua­litie of mercy,A most sin­gle Essence. truth, iustice, wisedome [Page 6] &c. is to be found, because he is an in­finite perfection: yet nothing is in God as a qualitie or accident, because he is a most single essence, without any composition of subiect or accident of substance and qualitie. Therefore his mercy is himselfe, so is his truth, wisedome, goodnesse, patience, euery one-of these and all these together, as they are in God, are that most perfect di­uine Substance, euen that great Iehouah according to that is written Exod. 24. 6.7. Now in that the Scripture giues these attributes vnto God as distinct from his essence or himselfe, and a­mongst themselues, it is to helpe our vnderstanding, who otherwise cannot conceiue and consider of him.


Who is he that is no where, and yet e­uery where, within the world and without the world, and yet neither within it nor without it, and how this may be?


It is the incomprehensible God,Incompre­hensible. who is no where because hee is not cir­cumscribed in any one place, as our bodies be, which haue their dimenti­ons [Page 7] of length, bredth, &c. Yet in as much as he filles heauen & earth with his essence and presence, therefore he is euery where within the world and without it, because of his infinite pre­sence,Act. 7. 1. King. 8 [...] power and essence, yet neither within it nor without it (as in a place) because of this vnmeasureablenesse and immensitie.

AEnig. 10.

How none is good saue God only, yet men and Angels be good?


God is good essentially (his good­nesse is himselfe) not by participation.A most perfect Self-being. Also he is good most perfectly and e­uerlastingly being cause of all good in others. Now Angels and men are cal­led good by partaking in his goodnes, in a measure, and changeably, for they may and do loose it, when God vpholds not by his grace.

AEnig. 11.

How can God be Almighty, yet there be many things which he cannot doe; as hee cannot die, nor sinne, nor denie himselfe?


He is called Almighty,Omnipotent or Almigh­ty. not because [Page 8] he can doe euery thing, for there bee things which if he could do, he neither should be God nor almightie. These 1 be things of infirmitie, as if God could suffer, or Die; this should argue not his Omnipotencie but his Impoten­cie, that he were weake and not able to preserue himselfe.

2 Things of iniquitie as to sinne, to lie, to deny himselfe, which if he could doe he should neither be most mighty God nor a God at all, because these are against the nature of God.

3 Things of contradiction or contra­dictorie, as to make things at once to be, and not to be; a body to be circum­scriptible and vncircumscriptible, to haue a place and to place, which can­not be. For contradictories at once, and together cannot be true.

1 But God is called Almightie in two respects, First, because whatsoeuer he is willing to doe, that he can doe and none can hinder him; But whatsoeuer he is not willing to do, that he is able to hinder and none can resist his will, Rom. 11. 19. Hee can resist and ouer­throw the will and purpose of all his [Page 9] Creatures, for there is no councell against the Lord, Pro. 21. 30.

Secondly, Because he is able to doe 2 more things, then euer he will doe, for hee could of stones haue raised chil­dren vnto Abraham, A twofold power in God, or one power di­uersly con­sidered. which yet hee did not, and haue sent to Christ legi­ons of Angels to haue defended him a­gainst the Iewes, which yet was not done: and could haue made many worlds by his absolute power, but by his power limited to his will, he can do nothing against that which hee hath signified in his word to be his pleasure, for one iott or title thereof must not fall nor faile.

AEnig. 12.

How can any thing bee so good as in no respect to be euill, seeing there is nothing so euill but is in some sort good.


God himselfe is so absolutely and infinitely good and holy,Most holy. as he is good not onely when hee promiseth good things and accordingly blesseth, chan­ging and comforting our heart: but also when he hardens sinners, and de­liuers them vp to Sathan, and to vile [Page 10] affections, when he accurseth and con­demneth; yet in these respects hee is not euill, because he doth these things as Iudge of the world, who cannot doe vniustly, Genes. 18. Psalm. 5. Iames, 1. whereas all other thinges euen they which be most euill (as sinne and Sa­than) haue euer some consideration of good, seruing for the execution of Gods iustice vpon the wicked, or for the humiliation & triall of the godly, which be good things, Iob. 6.

AEnig. 13.

What is that that sees and knowes all which we doe thinke, or speake, euen our secrets, yet is not God?


Searcher of all Hearts.It is thy Conscience, which by a power giuen vnto it, taketh knowledge of all thy actions, (as an espiall or watch) yea euen of the most secret cogitations thereof, to accuse or excuse thee, Rom. 2. Yet it is but a Creature, and not that al-seeing God who know­eth not thine alone, but all other mens thoughts, euen before they be concei­ued, which the conscience cannot doe, Psalm. 139. 2.3. Therefore looke to [Page 11] your thoughts. The Deuils by our 2 lookes, wordes, gestures, actions, know many of our thoughts: therfore walke circumspectly.

AEnig. 14.

How is it that one should not be bound to doe any thing, yet doth all thinges vpon necessitie.


Whatsoeuer thinges God doth hee doth them vpon and by necessitie;Most free. not simple and absolute necessitie, as if hee could not haue done otherwise; but by a necessitie of supposition, that is, it being put and supposed (which is true) that God doth nothing but what he decreed before, and as hee decreed it, therefore he must needes doe what, and as he doth, because his decree can­not alter. Yet hee was not bound,Psal. 33. but most free to haue decreed other thinges, and otherwise if hee would, Psalm. 1. Whatsoeuer pleased him, that he doth in heauen and earth.

AEnig. 15.

How can he be faithfull and true whose word of promise and threatninge is often broken?


Most True and Faith­full.The promises and threatninges of God runne alwaies with condition ei­ther expressed or vnderstood, and this cleareth God of all vntruth, for if hee do not fulfill to the wicked some euill which he threatned, it is because the offenders did repent, vpon which con­dition he was purposed to remoue the euill, Ionah. 3. Ierem. 18. 7.8. Like­wise if hee giue not his children some good thinges promised, it is either be­cause hee seeth the crosse fitter for them; or to correct some sinne, to teach them better obedience, vppon which conditions, temporall good things are alwaies promised. Deut. 28. 1. 2. &c. Esay 1. 19.

AEnig. 16.

How can one be most iust who condem­neth the innocent that he may iustifie sin­ners, seeing both these are abhomination. Also how can God deale iustly seeing it goes well with euill men, and ill with good men?


The righteous God doth this,Most Iust. re­maining still iust: for the man Christ [Page 13] in his nature and actions was most in­nocent (for he was conceiued by the holy Ghost, and knew not sinne) yet God condemned him to iustifie vs sin­ners. All which was done iustly.2. Cor. 5. Rom. 4.3. 4. For Christ as he susteined our person, was guiltie through the imputation of our sinne, and wee through faith in his bloud, cease to bee sinners, being co­uered with his righteousnesse, but out of partialitie to iustifie a malefactor and to condemne an innocent, both these be abhominable things.

Though here in this life it often­times fareth ill with them that do well, and well with those that doe ill, yet God remaineth iust, both because hee doth it to exercise the patience of the one, and to expresse his owne bountie and patience towardes the other; also because after this life is ended he mea­neth to render vnto euery man accor­ding to his workes, when it shall go full ill with them that doe ill, and full well with them that doe well, Esay. 10. 11. 2. Thessal. 6.7.

AEnig. 17.

How can he be most mercifull, who af­flicteth [Page 14] sinners for whom he hath taken full attonement?


Most mer­cifull.God indeede hath taken a full price for all the sinnes of the Elect, yet hee afflicteth them not in iustice to punish their sinne, but in great mercy to hum­ble and amend them, 1. Cor. 11. 32.

AEnig. 18.

How was Pharaohs heart hardened of God, yet God iust in punishing him?


Iudge of the world.Because Pharaoh first did harden his owne heart wilfully persistinge in knowne disobedience, therefore God (as a iust Iudge) did harden his hart, the more worthily punishing his for­mer sins with later sinnes, Exod. 7. 14.

AEnig. 19.

Who is he which was, and yet is; which is to come, yet both is and was?


Eternal.It is the aeternall Iehouah, who is God from euerlasting, to euerlasting, abiding one and the same for euer, therefore was from all eternitie, and yet is. And because hee is an eternall being, he so was, and is, as it is he that [Page 15] will be to come. Reu. 1.8.

AEnig. 20.

Seeing God is a Spirit, how can Angels be Spirits, and yet not Gods?


Angels and soules be finite and cre­ated Spirits,An vncre­ated Spi­rit. but God is an infinite and vncreated Spirit.

AEnig. 21.

How is it that euill motions bee sinnes, yet God is holy from whom all motions come, for in him we mooue? Acts 17.


Motions (as they be motions) are from God,No Au­thor of sin. but the euill of sin (which stickes to them) is from our corrupt nature; as an halting horse being bea­ten with the waggoners whip, hee mooues and stirres because of the stri­ker, but lamenesse or halting is from some defect in his bones.

AEnig. 22

How can God receiue ought of others, himselfe being an infinite perfection?


God receiueth prayers and praises,An infi­nite perfe­ction. and other duties from his children, as his due homage and seruice: not to [Page 16] adde any thing to his own perfection; for if one be good, God is not made more righteous. as the sea is not ful­ler by the drops that fall into it, or by the recourse of riuers vnto it.

AEnigma 23.

How should he bee a consuming fire, who is full of pitty and bounty?


Most ter­rible to the wicked.To wilfull and impenitent sinners, he is a consuming fire: but to such sin­ners as beleeue and repent, he is a most mercifull God. Command: 2.

AEnig. 24.

How may one be three, and these three but one?


Vnitie of Godhead and Trini­tie of per­sons.God being but one in substance, yet is distinguished into Trinitie of per­sons, the subsistences or persons being three, Father, Sonne, and Spirit; yet the diuine Essence is but one, being equally communicated to each Math. 28. 19. Ioh. 1. these Three are one. a secret to be admired.

AEnig. 25.

How may three be Eternals or Almigh­ties, yet there be not three Eternals, nor [Page 17] three Almighties?


The three persons of the Trinitie be each of them Eternall and Almigh­tie,Coessen­tiall. each person being God of him­selfe, yet the Godhead being but one, there is but one Eternall and one Al­mighty. this secret is to bee adored and not searched into.

AEnig. 26. 27.

How can one beget a sonne, yet himselfe not be before that sonne? &c.

How can the begetter bee before his sonne, yet that sonne not to bee after his father?

Resolution of both.

God the Father begot his Sonne Christ by an vnconceiueable genera­tion,Coeternall. and so was before him in order of nature, but not afore him in order of time, because the Sonne was begotten by an euerlasting generation.

AEnig. 28.

How can Christ be God of God, yet be God of himselfe?


Christ is God of God in respect of his person or Sonneship, which hee [Page 18] hath by relation to the Father (for he is a Sonne as being begotten of his Father) but in regard of the Godhead or diuine Essence which is one and the selfesame to all the three persons, he is God of himselfe, euen God blessed for euer. Rom. ☞

AEnig. 29.

How is Christ the selfesame God with his Father, yet the Father is greater then he?


Coequall.Christ as he is the Sonne, thought it no robbery to bee equall with God, Philip. 2. he and his Father being one mighty God. Iohn 10.30. I and my Father are one, But as was Incar­nate and became the Mediator of our Redemption, so the Father is greater then Christ: for Christ as Mediator being his Fathers seruant, Esay 5.11. was sent to doe his Fathers will, Iohn 20.21. as my Father sent me, &c.

AEnig. 30.

If Christ be the onely begotten Sonne, then how are all belieuers his sonnes.


Christ the only begot­ten Sonne.Christ is the only begotten sonne, [Page 19] because he only is the naturall sonne: Beleeuers being by nature not the sonnes of God but of wrath, become his sons only by adoption and grace. Iohn 1.14. Gal. 4.5. Eph. 2.3.

AEnig. 31.

What is that which is sent, yet is not in­feriorto the sender?

It is either Christ sent of his Father,Coequall with his Father. or the Spirit sent both of Father and Sonne; yet all these being one God and coequall, none being aboue ano­ther. Sending is not alwaies a note of preheminence or superioritie, Acts 11. 36. where Superiors be sent of Infe­riors.

AEnig. 32.

What is that which is one with another, yet is another from that one?


The Father is one with the Sonne in substance,Distincti­on of per­sons. yet an other person: the Spirit also is another person, distinct from the Sonne, yet one in essence. In the Trinitie there is one person and another, yet not one thing and an­other, this is a great secret.

[Page 20] 2 Also all the faithfull are one with Christ and amongst themselues, yet the persons bee distinguished. one Christian is not another in respect of persons; yet amongst all Christians there is a communion, all being one mysticall body.

3 This word Father, and the word Spirit are put in scripture personally each for one distinct person,The names of the per­sons put es­sentially. Mat. 28. and somtimes they be put essentially for the whole godhead, and thus God is called the Spirit, Iohn 4. 24. and Christ is called the Father, Esay 6.9.

AEnig. 33.

How can something come out of no­thing?


Creation of the world out of no­thing.By a created finite power (such as in art and nature) somthing cannot be made but out of matter and stuffe, praeexistent, or being before: but di­uine power being infinite and vn­bounded was able when there was no­thing to create the matter and formes of all things which were formed, Gen. 1.1. Heb. 11.2.3 those things which we see were made of things which did not ap­peare.

AEnigma 34.

How can there be a Palace made with­out matter or instrument, or without know­ledge or consent of him that was the Lord that should dwell in it.


That Palace is the world, which God made by his word only,By the word and comman­dement of God. Ps. 148. he spake the word and they were created, Gen. 1.2. and he made it, when as MAN (the Lord of it) was not crea­ted. so well did God prouide for men, to build and furnish them an house to dwell in, before themselues were.

AEnig. 35. 36. 37. 38.

How can there be light, where there is neither Sunne, Moone, Starre, or Candle?

How can there be darknes, where there is no night? and how

Waters, where there is neither Sea, Riuer, nor Raine? and how

Trees and herbs without setting or planting?

Resolution of all fower.

All these things hapned in the work of Creation only.Contrary to the or­dinarie course of Nature. see Gen. 1. to teach all men so to vse meanes, as to acknow­ledge a God in them, and notwithstan­ding [Page 22] we haue no meanes, yet to de­pend vpon God, who worketh by them, or without them as he will.


How is it that the Angels are not men­tioned amongst the works of creation, be­ing Gods chiefest creatures?


Creation of Angels.Moses applying himselfe to the ca­pacitie of the ruder multitude, doth mention expresly sensible works only, as the fittest glasse for the vulgar ther­in to behold their Creators glory: yet so as he doth not wholy passe by Invisible and Spirituall creatures. for in the first of Genesis, verse 1. he saith, that God made heauen and earth, Within the six daies. that is, them, and all in them; also in chap. 2. verse 1. he saith, God made the heauens and the whole hoast or army of them, (the Angells being a chiefe part of this Armie.)

AEnig. 40.

How may a wicked man of a corrupt nature be called God, Psalm. 82.6. yet he not be God who is partaker of the diuine nature?


[Page 23]Adam being created in perfect righ­teousnesse and holinesse,Man created after the likene [...] of God. was partaker of the diuine nature, as Peter calls these godly properties, 2. Pet. 1. 4. yet was not God substantially, (which is but one) wheras a wicked man of corrupt nature and manners, may be, and is a God representatiuely, in respect of his office and power, being a Magistrate and executing the iudgments of God, Psal. 82.6. I haue said, yee are Gods.

AEnig. 41.

Who was hee that had neither Father nor Mother, being but a meere man, and was a man ere he was a child, and how that may be?


This man was Adam,Made per­fect euery way. who came in­to the world not by naturall genera­tion as other men, but by supernatu­rall creation, wherein he was made euery way perfit in graces, members, proportion, stature, &c.

AEnig. 42.

How are Kings and beggers equall while they liue?


They are equall by profession,All men alike by Creation. be­ing [Page 24] both worshippers of one God, Eph. 4. and by creation, being both the workman-ship of God. in these two things they quarter Armes. being for degree and gifts very vnequall.

AEnig. 43.

How can he be but one man, in whom all men at once were.


All men created in Adam.Adam was but one man personally; his person was but one and singular, but (God so decreeing it) he was all men potentially, and orginally. as Leui was, when Abraham was, Heb. 7. 9.10. so all men were when Adam was, because they all were in his loynes.

2 Also Adam being the head and root of our kinde (though himselfe were but one person) yet he bare and sustei­ned the persons of all men, who were to stand with him, or to fall with him, as the euent declared.

AEnig. 44.

Who was he that needed not sinne if he would, yet must needs sinne, and how this may be?


With li­bertie of will.It was Adam, created with perfect [Page 25] liberty of will, who might alwaies haue chosen righteous things if he would, and therefore when he sinned, he sin­ned freely, his will of it owne accord inclining it selfe to eat of the forbid­den tree;Adam sin­ned volun­tarily. yet God hauing decreed his Fall, not as it is a sinne, but as a meane to effect his own counsell to the praise of his name, in the iust punishing of the reprobate for sinne, and in the mercifull sauing of the Elect by Christ. Hence it is, that there was a necessitie that he should sinne, a neces­sitie (I say) in regard of the euent by Gods decree, the first cause: yet no ne­cessitie in regard of Adams will, (the second cause) which had power not to haue done it.

AEnig. 45.

Who is he that sinned ere hee had any euill concupiscence?


It was Adam, who was created holy without any euill lust,He was seduced by the Temp­ter. yet (God not confirming his will) he freely yeelded vnto an euill temptation, outwardly suggested, and so euill concupiscence came in as a punishment of his volun­tary [Page 26] disobedience. and now it is be­come to all his issue, the root of all their sinnes, Rom. 7.7. Iam: 1.14.15. Adam sinned actually first, and then originally; we sinne first originally, and then actually.

AEnig. 46.

How can the fault of one, make all other men sinners, without iniustice?


The effects of Adams Fall.The fault of one of vs cannot doe it, because our sinnes be personall, hur­ting our selues, or some few other: The Soule that sinneth shall die, Ezech. 18. but Adam being the originall and be­ginning 1 of man by God ordinance, when he sinned,Sinne. all men sinned in him; his sinne was the sinne of the whole, and by the guilt of his disobe­dience imputed, all were made sinners and miserable, Ro. 5. 12.19. If in case of high treason earthly Princes pu­nish children with their Fathers with­out iniustice: how much more may God doe this, and yet not doe vn­iustly.

AEnig. 47.

How can one offence being done in a mo­ment, [Page 27] bring eternall death vpon all men, without iniquitie?


The act of Adams disobedience 2 being but one and of short continu­ance;Eternall Death. also the obiect of his sinne but meane; yet an euerlasting God being offended, in that one act: the guilt thereof bindes him and his to punish­ment for euer, if it be not pardoned, Rom. 6.23. It standeth with iustice that an eternall paine bee rendred to the offence of an eternall essence: and sinnes are to be measured by the digni­tie of the person, against whom they are commited.

AEnig. 48.

How was it that Adam did liue after he had eaten the forbidden fruit, yet he was threatned that hee should die the death, if he did eat?


Adam hauing sinned by eating, the 3 threatning of death was fulfilled;All the miseries of this life, and natu­rall death. be­cause vpon his fault his soule was spi­ritually dead, and his body thence­forth liable to naturall death, and to all miseries, as fore-runners thereof; [Page 28] God reptiued him and spared the full execution of the sentence, to com­mend his abundant mercy and pati­ence in giuing him both space and oc­casion of repentance, 2. Pet. 3. Ro. 2.4.

AEnig. 49.

What is that which at once is both sin, the cause of sinne, and the punishment of sinne; and how may this be?


Originall sinne.It is originall lust, which is proper­ly sinne, being a transgression of that Law, which saith, Thou shalt not lust, Ro. 7.7. and fighting against the go­uernment of the Spirit in a renued soule, Ro. 7. 21.22. Also it is the pu­nishment of Adams willing and wit­ting disobedience, and the cause of all other sinnes, which do arise out of that bitter root. Iames 1.15.

AEnig. 50.

What is that one thing that at once is both most happy, and most miserable of all other things?


Adams fall, ocasi­on of mans restoring to a farre greater happines.It was Adams fall, which in its owne nature, and in regard of the effects which followed, enfolding all men [Page 29] within sinne and euerlasting death, was the most miserable thing that euer hapned, no euill like to it for extent and force. But in regard of the euent which fell out by the maruellous wis­dome and goodnes of God, it did ac­cidentally prooue, (as one saith of it) foelix crimen, an happy fault, giuing oc­casion to the redemption of the elect, by Christ incarnate, purchasing a con­stant and heauenly felicitie.

AEnig. 51.

How can one who is like to God, offend by desiring to be as God?


Adam in his creation was like God, that is,Adams pride. perfectly iust and wise (as a cre­ature might be) wherewith not being contented, but aspiring to be as God, (that is equall to him) this was his hor­rible offence. Gen. 3.

AEnig. 52.

Now is it said we all sinned in Adam, yet the woman was in the transgression?


The woman indeed was first in the transgression,Sinne ori­ginally from A­dam rather then from Eaue. for she entised and decei­ued hir husband, 1. Tim. 2. 14. yet it is [Page 30] written that wee sinne in Adam, not in Eaue, because the man being the prin­cipall agent in generation, sinne is rather deriued by him into his of­spring.

2 2 Though Eue were first, yet A­dam was more in fault, because of his greater preheminence in dignitie of sexe, and excellencie of graces, where­by he was enabled and bound to haue kept himselfe and Eaue both from sin­ning. therefore the denomination is from the man, as more excellent.

AEnig. 52.

How is it that our first parents did not know good and euill till after their sinne, yet were created with perfect knowledge?


Their eyes opened.They were created with perfect spe­culatiue knowledge, but experimentall knowledge of good or euill till after their fall they had not; for then they saw to their cost, what a great good they had lost, and what a great euill they had found. Gen. 3.7.

Aenig. 54.

How do our soules become sinnefull, if they be of God created without sinne?


There bee two opinions touching the creation of the soule;Of the pro­pagation of Sinne into the Soule. some thinke they are created immediately by God of nothing, and at their creation be in­infused into the body: Now after this opinion, we must say that soules being created good are at the Instant of their Creation destitute of Gods grace;How the Soule be­comes sin­full. and inclining to sinne, come into sinnefull vncleane bodies where they qiuckely draw vnto them contagion and filth, of sinne; as sweete liquor, is corrupted by being put into a mustie vessell.

The second opinion is that our soules come from the soules of our parents,2 as our bodies from their bodies, and as one candle takes light of another. If we embrace these opinions, we must say that the whole man both body and soule be corrupt and sinfull by carnall or fleshly generation, parents beget­ting children in their owne likenesse, (naughty and vicious as they be) Gen. 5. 3. Adam be got a sonne in his owne likenesse. Hence it is that the corrupti­on of nature is in Scripture so often called by the name of flesh, Rom. 7.5. [Page 32] and &c. The best strife is a­bout the driuing out of sinne, not a­bout the entring in, labour how to haue it mortified and pardoned.

AEnig. 55.

How may one bee a sinner that neuer thought, spake nor did amisse?


Infants be Sinners and how.It is an Infant newly borne; who be­ing without all actuall sinne, yet is a sinner by originall transgression, A­dams transgression being imputed to it, and together with the want of per­fect righteousnesse, being through in­herent corruption of nature proane to all euill, Rom. 5. 13.14. and so vnder death.

AEnig. 56.

What is that that is a sinne, yet is not the transgression of any commandement?


Originall sinne for­bidden in the whole law.It is naturall corruption, which be­cause it hindereth the perfect loue of God and of our neighbor, is equally forbidden in euery commandement, which striketh at the roote, the whole law being spirituall; and because it is an vniuersall transgression, therefore [Page 33] it is not forbidden specially in any one commandement, as many thinke.

AEnig. 57.

What thing is that which God neuer made?


It is sinne and death which bee the effects of Sathans malice,Sinne and Death whence they came. and Adams fall Gen. 3. 1. and not the workes of Gods hand, who suffereth and ruleth them, but created them not; For all was good which hee made, very good, Gen. 1. verse last.

AEnig. 58.

What is that that doth turne blessinges into cursinges and how may that be?


It is sinne, which to them in whom it raignes,Sin a most hurtfull thing. causeth such thinges to bee snares, as in their owne nature are bles­sings, giuen of God for our welfare.

AEnig. 59.

What is that that hath a name, yet may not be named?


Generally it is all sinne, which is so filthie a thing,A most fil­thie thing. as it ought not to bee named but with detestation: particu­larly [Page 34] it is Idolatry, Fornication and Couetousnesse, these may not be na­med without dislike, Psalm. 16. 4. Ephes. 5. 3.

AEnig. 59.

What is that which hath lost his stinge, yet hath a sting?


To whom sinne and Death proue hurt­full.It is sinne and death which haue lost their sting towardes the faithfull, for whom Christ died, but still keepe a sting to bite and kill the vngodly withall, 1. Cor. 15. Rom. 6. 23.

AEnig. 60.

How can God loue and hate men before they be, without iniustice?


In Scripture, Gods decree to loue is called loue,Gods decree of prede­stination. because it is a part of loue, to purpose to giue vs vnto his Sonne in whom we are beloued and accepted: Also his decree not to loue & to saue by Christ is called his hatred, because it is an effect of hatred not to meane one good. God being said to loue and to hate, when he doth such things as men vse to doe, who haue these affe­ctions.

[Page 35]It were iniustice and absurditie both,Most Iust. actually to loue, or to hate actually 2 those which yet haue no actuall being: but to decree vnto actuall loue and hatred, men, before they be, this is no 1 iniustice in him, whose will is the per­fect rule of all iustice, Rom. 11.

AEnig. 61.

How can God chuse one man to life and refuse another, without respect of persons, seeing all were a like good by Creation, and alike euill by corruption?


Persons,Most Free. in phrase of Scripture sig­nifies outward qualities, as riches, po­uertie,2 country, parentage, learning and such like; by which things if God should be mooued to chuse one to life and to reiect another, hee should bee a respecter of persons: but when all men were alike in Adam, to appoint one man to obteine saluation and not another, out of his owne will, euen be­cause it so pleased him, to the glorie of his owne iustice and mercy. This is no respecting of persons.

AEnig. 62.

How can God foresee and fore-ordaine [Page 36] all things which be and happen, yet not be the author of sinne?


Most HolyGod-fore seeth and fore-appointeth 3 all thinges that happen, euen sinnes themselues, which should not happen, if he were willing to hinder them; yet not as they are sinnes, but as they'are meanes to effect the righteous counsell of God, for the good of the elect, or for the punishment of the wicked: as the selling of Ioseph by his brethren, & the betraying of Christ by Iudas be examples hereof, Gen. 45.5. Act. 2.23. 4 God so purposeth and disposeth sins to iust endes,Disposing all things to good Endes. as that hee mooueth, eggeth, perswadeth none to sinne, Iam. 1. 13. God tempteth no man.

AEnig. 63.

How may one be chosen, yet not be saued?


One may be chosen to an outward function,Decree of Election. either Ciuill, as Saul, or Ec­clesiasticall as Iudas, yet not be saued; being not chosen to sanctification of the spirit, 1. Pet. 1.2.

AEnig. 64.

How can God decree Death for sinne, [Page 37] yet not will the death of a sinner? Rom. 6.23


Death as it is the stipend of sinne,How death is Decreed of God. hath the consideration of God, and therefore is decreed of God; but as it is simply the destruction of the Crea­ture, thus God hath no pleasure in it. As a mild and iust King ordaines tor­ture and prisons for preuention to keep from offending, or for penaltie of of­fendors, yet hath no delight in the paine of his subiects: so doth God.

AEnig. 65.

How can it bee written that God will haue all men to be saued, yet very many men bee vessels of wrath prepared to de­struction?


When the Word saith that God will haue all men to be saued,Decree of Election is not of eue­ry one. the mea­ning is not of euery one in particular, for then none should be damned, be­cause none can let his will but some of all sorts, some poore, some rich, some Kings, some priuate men, some Iewes, some Gentiles, &c. while other some of all sortes are appointed to wrath, 1. Tim. 2.3. Rom. 9.22.

AEnig. 66.

How doth God prepare many to destru­ction, yet their destruction is of them­selues?


Reprobati­on.In destruction wee are to consider two things, the purpose, and the exe­cution of it. The first is from God de­creeing destruction as the punishment of Sinne: but mens owne faults and their impenitencie goeth before the latter, as the proper cause of it. Osea 13. 9. O Israell thy destruction is of thy selfe?

AEnig. 67.

How can things be done contrary to the will of God, yet not be done besides the will of God: If Gods will bee doth reuealed and secret, how is it but one will?


All sinnes are done contrary to the reuealed will of God,Gods will but one. which forbid­deth them Exod. Yet they do not fall out besides the secret will of God, for they should not bee at all if God were vnwilling they should bee. Howbeit Gods will is but as himselfe is, that is but one, and it is alwaies like it selfe [Page 39] as he is vnchangeable; yet of this one will much is manifested in his word,It hath di­uers consi­derations. and much is reserued vnto himselfe. That which concernes the way to sal­uation, and the rule of good life is ma­nifestly reuealed: that which concernes the euents and endes of persons and thinges, of their councels and actions, is kept secret to God himselfe, till time bewray it: hence commeth the distin­ction of his will into secret and reuea­led, Deut. 29. 29. Secret things to God, reuealed things to vs.

AEnig. 68.

How can that will be sinnelesse, which doth will sinne?


That may be sinnelesse will which willeth sinne,It is most iust. not as it is sinne and a breach of the law, but as punishment of some foregoing sinne, or as occasi­on and meanes of future blessing and safety. Thence did God will Adams fall, Pharaohs hardening, Iudas treason.

AEnig. 69 70.

What is that that makes all euill things yet is the cause of no euill, and how may this be?

[Page 40] What is that that drawes euill out of good, yet it selfe is most good, and how may this be?


ProuidenceIt is Gods most iust and wise pro­uidence, which maketh all euill of af­fliction,Iust and wise. Esay 45. yet is he not cause of any euill of crime, which God indeede ordereth and conuerteth to the great benefit of his children, by his maruel­lous goodnesse and wisedome Him­selfe still remaining most holy. As the Sun is not defiled by shining vpon a dunghill, so neither is God polluted by turning bad actions to good ends.

AEnig. 71.

How is it that God appointes meanes, yet himselfe worketh, against meanes?


Not tied to Meanes but free.Meanes are appointed for vs to bee helps of our weakenesse, and not for him who is almighty and most free, neither needing them nor tied to them, but working with them, without them, or against them as hee will. Ex­amples hereof in sauing Daniell, and opening the blind mans eies with clay.

AEnig. 72.

How is it that God commandes vs to vse meanes, yet some sinne as much in vsinge them, as others in refusinge them?


To vse meanes with trust in them,Two faults about the Meanes. as King Asa vsed the Phisition, and couetous men vse riches, is as great a sinne as it is to refuse meanes when wee may haue them: in this later wee doe tempt God, Math. 4. in the former we make the meanes our God, in placing our confidence in them, Col. 3.

AEnig. 73.

How can dead things preserue life?


Through Gods effectuall and mightie blessinge,Prouidence in all Things. our dead meates maintaine life, and make vs liuely, and our cold cloathes to minister warmth to vs.

AEnig. 74.

How is it that some men haue a good cause with good meanes, which they vse well yet speede ill, when others who lacke meanes, or vse them ill, yet speede well though their cause be naught?


Ouerruleth the successe of mens actions.It pleaseth God to withdraw suc­cesse, where both, the cause and the meanes be good, for that he saith that the meanes were either trusted in, or vsed without prayer and repentance: or a good cause dealt in with no good affection: or because God will try the Faith and patience of his children: whereas to euill men which haue an e­uill cause, though they lacke meanes, or abuse them, yet they often speede well that God may the more declare his lenitie and goodnesse in being kinde to the vnkinde: or may the bet­ter manifest his Iustice in their punish­ment, if they amend not by his boun­tie.

AEnig. 75.

How are the righteous deliuered euen then when they are killed?


Prouidence euen in Death.Death is one meanes of deliuerance vnto the Distressed children of God, and the best meanes, for after that, they rest from all their labours, Reuel. 14. 13.

AEnig. 76.

How are many of the Saints put to vile deaths, yet their death is euer pretious.


Their death is vile sometime, for the manner of it in the world,In Mar­tyrdome. and in the account of worldlings; but in re­spect of the cause for which they die, & their constant cleauing to the truth vnto death; their cruell and vile death is alwaies precious vnto God, Ps. 116.

AEnig. 77.

How can hell bee an help to bringe any man to heauen?


The feare of hell paines deserued by sinne, and the feeling of hellish sor­rowes after some sinne,In Hell. bee sanctified and blessed to the elect of God, to bee meanes to keepe them from sinning and either to driue or hould them clo­ser to Christ, who is the only way that leades to heauen. Thus hell helps to heauen, the Deuill against his will proues a Phisition to the iust.

AEnig. 78.

What is that that is both a medicine and a poyson at once, and how this may be?


In sinnes.Sathans temptations and sinnes motions in their owne nature be poy­sonfull, but by Gods mercifull proui­dence, they prooue medicines too, be­ing preseruatiues to the Godly against many sins, and the occasiou of more humblenesse, warinesse, feruencie and prayer.

2 The Sacrament of the supper, which is an healthfull potion to the contrite sinner, to the vnbeleeuers and impeni­tent, it becomes poysonfull and ex­treame hurtfull,In Sacra­ment. through their owne fault, 1. Cor. 9. 27.29.

AEnig. 79.

What bitter thing is that that hath a sweet fruit, and how it may be?


In Affli­ctions.They bee outward afflictions, and inward conflict of conscience for sin; also the seuere threatnings of the law, they all be greeuous and bitter to the flesh; but to the inward man, they bring foorth in the end the sweet fruits of righteousnesse and peace, euen of a good life, and a quiet conscience, Heb. 12.11.

AEnig. 80.

How is it that God tempteth no man, yet leadeth many men into temptation?


God being most holy cannot tempt any to sinne,In Temp­tations. by inspiring the motion of sinne, for this were against his most pure nature, which can abide no ini­quitie, Psal. 5. 4. Yet as a iust iudge hee leadeth some into temptation by deliuering them vp vnto the lusts of sinne and Satan, as a Iudge deliuers the malefactour to the executioner, Rom. 1. 24. 26. Let all flesh feare this God.

AEnig. 81.

How can God harden mens hearts, yet not be the authour of sinne, seeing hardnes of heart is a sinn.


God hardeneth not by infusing sin,In Harts. but by offering occasions. Secondly, by giuing vp to Sathan. Thirdly, by withdrawing his grace. Fourthly, by enclining effectually the will that way to which yet it freely runneth; and all this hee doth not as an euill authour, [Page 46] but as a righteous iudge, punishing sin by sinne.

AEnig. 82.

Who are they which bow to Christ, yet haue no knees, and serue him though they loue him not?


In Diuels.They bee the Diuels, who hating Christ extreamely, yet against their willes are subiect to him, as to their Lord. Which is meant by bowing the knee. Phil. 2. 10.

AEnig 83.

If the promises of this life be made vnto godlinesse, how is it that the wicked doe so prosper in the world?


In the Blessings of this life.Gods promises euen for temporall blessings bee made to the Godly, 1. Tim. 6. who alone through Christ haue right to them, and how little soe­uer they enioie they haue sufficiencie, which they hold with the fauour of God, as a testimonie of his present loue, and pledge of future happinesse: yet because God seeth want and affli­ctions fitter for them, & because at last he meanes Heauen to them, therefore [Page 47] are they often scanted and troubled here, when many wicked men abound in wealth and pleasure, because they should be left without excuse, and to commend Gods bountie and kindnes in doing good to the euill. Luk. 6.

AEnig. 84.

What worke of God is that, that doth excell the worke of creation; and wherein infinite mercie and extreame iustice meet together, without impeching one the other?


It is the worke of redemption, wher­in the worde became man, a seruant,In Re­demption, which ex­ceedeth creation. & a curse: wheras at the creation God made the world by his speking a word. Also in our redemption God puni­shing sinne fully in his onely sonne, and for his sake sparing and sauing sin­ners, he so shewed infinite mercie,In it mercy and Iustice met toge­ther. as it was without hurt to iustice: a maruel­lous wisedome, worthie to be reueren­ced and loued.

AEnig. 85.

How can one be two, and these two but one?


Christ in respect of his person is butThe re­deemer is but one Christ. [Page 48] one, yet this one Christ is both God and man, because of his diuers natures; there is in Christ one nature and an other, and so he is two: yet there is not in him one person and another, and therefore he is but one.

AEnig. 86.

How may a woman be with child of the holy Ghost, and yet that child not to be the Sonne of the holy ghost?


Conceiued by the holy ghost.Thus. In the conception of our Lord, the holy ghost had not the place and office of an instrument as a father: but of a principall efficient cause by a secret mighty working, san­ctifying and enabling the Virgin to conceiue a Sonne. Mat. 1. Luk. 1.

AEnig. 87.

How may one be the Sonne of a sinner, yet that sonne be without sinne?


He is with­out sinne.Mary the mother of Christ com­ming from Adam by ordinary genera­tion, must needs bee a sinner: yet hir Sonne being borne of hir by the ex­traordinarie power of the Spirit, (clen­sing that lumpe of flesh whereof his [Page 49] manhood was formed) hee became pure and sin-lesse in conception, birth, life and death, that he might offer vp himselfe a spotlesse sacrifice. Heb: 4.

AEnig. 88.

How may one be truly a man, and yet that man be no person?


The humane nature of Christ be­ing so assumed into the vnitie of the person of the sonne of God,doth sub­sist in the Godhead. as out of it, it had no subsistence, he is in such sort a very true man, as yet that man is no distinct person from the sonne of God. Rom. 1.4.5. Gal. 4.4.

AEnig. 89.

How can that which is neither visible nor palpable, be seen and felt?


The Godhead of Christ being an invisible & vncorporeall substance;both God and man. yet in the assumed nature of man became sensible, was felt, and seen, and heard;Communi­cation of properties. as it is written, 1. Ioh. 1. 1. Our hands haue handled that eternall life.

AEnig. 90

How can that which is greater then heauen and earth bee inclosed within the [Page 50] compasse of two spannes?


Humilia­tion in his Birth.The sonne of God being greater then the world in respect of his vn­measurable Dietie, yet as touching his humanitie was shut vp in the narrow compasse of a womans wombe. Mat. 1.

AEnig. 91.

Who is he that hath two wills, and but one soule, and how?


Two wills in Christ, answering his two natures.Christ as man had a created hu­mane will, but as God equall to his Father hee had an vncreated diuine will, yet had but one soule. Matth. 26. Father not as I will but as thou wilt: here is the will of the man Christ, desiring through the infirmitie of humane na­ture, to be freed from the bitter cup of his passion, yet with submission through faith to the diuine will ap­pointing it otherwise.

AEnigma 92.

How can one bee before he was, and not be when he was?


Christ his manhood promised.Christ was God before he was man, Ioh. 8. Before Abraham was I am. and [Page 51] thus hee was God when hee was not man. Also hee was man by the 2 promise of his Father, and vnto the faith of such, as did beleeue the pro­mise of his comming, when as yet his manhood had no actuall being.

AEnig. 93.

How can one haue a father and mo­ther, and yet haue neither father nor mo­ther?


Christ as the Sonne of God had a Father,Christ like Melchise­dech. and a mother as the sonne of man, Mat. 1.17. yet as he was God he had no mother, nor father as he was man, Heb. 7. againe, Melchisedeck li­ued so long, as the knowledge of his parents were worne out.

AEnig. 94.

How can one that is no sinner, yet bee more then a sinner?


It is written of Christ, 2. Cor. 5.21. that he was made sinne for vs. Christ made sinne by impu [...] ­tion. which in some sense is more then to be a sinner. as to say, that the wisdome of the flesh is enmitie against God, Rom. 8.8. is more then bare­ly to say, it is an enemie against God: [Page 52] yet in truth Christ was not so much as a sinner, being that Holy one of God, who knew no sinne; but because hee had the sinnes of all the Elect imputed to him, that by the sacrifice of himselfe he might take them away; thence it is written of him, that he was made sinne for vs. for saying he had no sinne in­herent in his owne nature, he had died vniustly, had he not died for sinne im­puted.

AEnig. 95.

How may it be that one that is extream poore, should by his pouertie make many rich?


Christ aba­sed in the world.Christ Iesus being heire of all, Heb. 1.2. yet willingly humbled himselfe to such pouertie, that foxes and birds were in better case then he by which extreme pouertie hee merited for all his, heauenly and spirituall riches. 2. Corinth. 8.

AEnig. 96.

How can finite obedience deserue infi­nite glory?


His obedi­ence of in­finite va­lue.The obedience of the man Christ [Page 53] to his Father in respect of the things done and the time wherein, and the nature whereby, was finite; yet deser­ued infinite glory, because it receiued infinite worthines from the Godhead, to which his manhood was personally vnited.

AEnig. 97.

What sonne is he that is heire while his Father liueth, and how?


Though properly hee bee an heire,Christ heire of the world. which by succession entreth on the inheritance of his dead Father: yet both Christ and all belieuers are heires while their Father doth liue, because he cannot die being the euerlasting God, and freely communicateth his inheritance to them, without any wrong to himselfe.

AEnig. 98.

How can Christ receiue ought of his Fathers gift, himselfe being author of euery good gift?


Himselfe as God is giuer of all,Our Medi­atour. but as mediator hee doth receiue much from his Father, Mat: 28. 18. Eph. 1. [Page 54] 22. God hath giuen him ouer all things to be the head of the Church.

AEnig. 99.

How can one be both Priest, Sanctuary, Sacrifice and Altar?


our Priest.Christ Iesus as a man was both sa­crifice and Sanctuary, Hebr: 2.8. as God he was the Altar, Mat: 23.19. as God and man hee was the high priest. Heb. 9.14.

AEnigma 100.

How may eternall life bee borne and dye?


That which is proper to one nature, is attributed to the other.Christ being true God was that eternall life, Iohn 1. 2. which was borne and did die in the nature of man assu­med; as it is written, the Lord of glory was crucified, 1. Cor: 2.8. also God with his bloud purchased his Church, Act. 20. 28. in which speeches that which is proper to the manhood is attributed to the Godhead, for the vnitie of the person: though he was borne and di­ed in his manly nature, yet the person that died was God the life eternall; vnderstand this soberly and wisely: it [Page 55] is a true and wholesome doctrine.

AEnig. 101.

How did Christ die willingly, yet die necessarily, for he must die?


In respect of his owne election Christ died voluntarily,Christs sa­crifice, vo­luntary: else it had not been sa­tisfactory. for hee laide downe his life of himsele, no man could take it away from him, Iohn 10. 18. Yet hee died necessarily, to fulfill the iust purpose of his Father, and the true prophesies of the word, which had decreed and foretold his death, Luke 24.25. Christ then died because he would die, yet he must die because God so ordained.

AEnig. 102.

How can a body bee seuered by death from the soule, and yet both remaine still vnited together?


Christ his body and soule were pul­led asunder one from the other in his death,Hypostati­call & per­sonall vni­on is vnse­perable. yet euen then both of them were still vnited to the person of the sonne of God, for the hypostaticall or personall vnion of the two natures in Christ is vnseparable and euerla­sting, [Page 56] or else he could not bee an eter­nall high Priest, if there were interrup­tion of this vnion but for a moment.

AEnig. 103.

How may one at once both ouercome and be conquered?


The victo­ry of Christ ouer death.Christ when he yeelded to death, and went into the graue, was for a time, as one conquered according to the infirmity of his flesh: yet euen then his diuine power triumphed o­uer sinne, death, and graue, which was manifested at his resurrection from the dead. Col. 2.

2 Also the Saints being conquered by violence of persecutors, yet ouer­came by patience.

AEnig. 104.

How may a Lambe ouercome a Lyon!


Ouer Sa­tan.That Lambe of God, Christ Iesus, by the merit of his voluntary death, tooke all the Elect (as a prey) out of the iawes of Satan, that roaring Lion, Heb. 2. 14. Hee destroied through death, him that had power of death, euen the Deuill.

AEnig. 105.

What stone is that, that is both the ri­sing and falling of many, and how this may be?


That stone is Christ,Christ the corner stone. who to them that by faith stay on him, is a precious Stone, euerlasting lie to support and saue them: yet to the disobedient he is a stone of offence, and an occasion of their ruine, and fall, because tho­row vnbeleefe they refuse him being offered. 1. Pet. 2.6.7.

AEnig. 106.

Who is that that giues that life it hath to others, yet is selfe hath not that life it giueth?


That flesh or humane nature of Christ,How the manhood of Christ hath eter­nall life in it. hath that life by participation from the Godhead, (the fountaine of life.) And giues the same to all beleeuers his members, yet the life which it giues it hath not in it selfe originally, for the flesh profiteth nothing, it is the spirit (that is) the Godhead which quickneth, Iohn 6.63.

AEnig. 107.

How is death the cause of life? How can death be the death of death?


Doubble the fruits of Christs death.The death of Christ by worthines deriued from his diuinitie it is the me­ritorious cause of life eternall, which we had forfeited by sinne, Iohn 1. 6. I will giue my flesh, for the life of the world. This same death of Iesus is the death, that is the destruction of death hauing spoiled it of all power to hurt vs, Hos. 13.14. O death I will bee thy death and thy destruction O graue.

AEnig. 109.

How may one person at once be most blessed, and yet be made a curse?


Christ made a curse.Christ in himselfe as hee was per­fectly righteous so hee was most bles­sed, the fountaine of blessednesse, Luk. 1. Yet as hee sustained the person of offendors, hee became a curse which was signified by his manner of death being on the tree. Gal. 3.13.

AEnig. 110.

How can temporal paines deliuer from [Page 59] eternall paines?


Temporary paines through the dignity of the Sufferer,Hath freed vs from [...]uerlasting torment. bee equiualent or answereable to eternall paines; that the eternall sonne of God should suf­fer for a while, what more then if all Angels and men had suffered for euer,Eph. 1. Phil. 2. by how much hee is higher then they hauing obteined a more excellent name, Heb. 9. 1.

AEnig. 111.

How is Christ daily crucified, yet could die but once?


It is most certaine that Christ could be but once really and actually cruci­fied,Christ his sacrifice but once. could but once die, yet after four sortes he is continually crucified, first 1 in a mistery ▪ the Lords supper, being a cō [...]emoration or remembrance of Christs Sacrifice vpon the crosse. Se­condly in the preaching of the death 2 of Christ so liuelily as if he were cruci­fied before our eyes. Thirdly in the 3 heartes of the faithfull their faith be­ing as it were the aulter on which hee daily suffereth, his passion being still [Page 60] present to euery beleeuing soule. Last­ly in the mouth of wicked Apostates who blaspheme him, Heb. 6.

AEnig. 112.

How was Christ slaine in the last times, and yet was the lambe slaine from the be­ginning of the world?


The vertue of Christs death looke backeward.He was actually slaine in Ierusalem, at the time appointed which was in the last daies. But if wee respect the pro­mise of his sacrifice, or the vertue ther­of cowardes beleeuers hee was slaine from mans restoring which was neere the beginning of the world, And be­fore all worlds in his Fathers councell and ordinance.

AEnig. 113.

What person is that which being not meere God, was yet both in heauen, in hell and in earth at once and how?


It was Christ God and man,His agonie or soule suffering. whose soule in his agonie went into the paines of hell. When he: wrestled with diuine wrath in the garden, and vpon the crosse at which time his man­hood was on earth, and his godhead [Page 61] in heauen, Math. 26.

AEnig. 114.

Who is he that loued his enemy more then himselfe, and how this may be?


It was Christ by dying and by being made a curse for such as were his ene­mies,His loue. Rom. 5. 8.

AEnig. 115.

Who is he that being dead and buried did not corrupt and putrifie.


Christ his body being buried in the graue was there preserued extraordi­narily from all corruption,His buriall. Psal. 16. 10.

AEnig. 116.

How is it written of Christ that God did beget him in the day of his resurrecti­on, yet was he begotten of his father be­fore all worlds?


Christ was begotten of his Father by an euerlasting generation.Resurrecti­on. but be­ing declared mightily to be the sonne of God when he raised himselfe from the dead Rom. 1. 5. thence he is said to haue begotten him, on the day of his resurrection, at what time his godhead [Page 62] was so fully manifested to the Church Act. 13. 33. as if he had then been be­gotten.

AEnig. 117.

How can absolution come out of condem­nation, glorie out of shame, liberty out of bondes?


Iesus being vniustly bound, repro­ched, and condemned, suffered obedi­ently the same, hence arose the merit of our liberty, glory, and absolution.

AEnig. 118.

How can the death of Christ profit vs more then his life, yet had hee not risen and liued his death had done vs no good?


His life af­ter his re­surrection.It is more to reconcile an enemie, then to keepe in fauor a person recon­ciled. The former we gaine by Christs death beleued in, the latter he doth for vs being raised and aliue, Rom. 5.9.10.

AEnig. 119.

Who is he that did not forsake earth when hee went vp to heauen, nor forsake heauen when he came into the earth, and how this may be?


When the man Christ ascended into heauen,His ascen­tion. the godhead forsooke not earth fulfilling all places: and when he first became man and dwelt in the earth his godhead then did not for­sake heauen.

AEnig. 120.

How can the heauens conteine him whom the heauen of heauens cannot con­teine?


The heauens containe him locally. as man,His locall abode in heauen. because of his naturall dimen­sions; whom the heauen of heauens cannot containe as God, because of his immensity.

AEnig. 121. 122

Who is he that is himselfe God, and yet doth sit on the right hand of God. And how this may be?

What one name is that, that is aboue all names and how this may be?


Christ according to diuine nature is true God,His sitting on Gods right hand who being made true man and in his time dying, rising and ascen­ding, sitting now as mediator at the [Page 64] right hand of God full of power and maiestie, Heb. 1. 3. In which his exal­tation to glorie, blisse, and dominion, hee hath receiued a name aboue all names, being become more excellent then all creatures, which are all put vnder him, Eph. 1. as subiect to him.

AEnig. 123.

What is that that being absent from vs is more present with vs, then when it was present with vs?


Ieuites of his assenti­on.It is our mediator Christ who be­ing absent from his Church, as touch­ing his manhood which he hath taken vp into heauen: yet by the presence, comforts, and operation of his spirit, he is more effectually present with his Church,Ioh. 16.7. then when hee liued here in earth with it.

AEnig. 124.

What is that that commeth to the Church, at that time, when the Church already had it?


Sending of the holy Ghost.The Church had the holy Ghost as touching ordinary giftes, and work­ing while Christ liued, but after that [Page 65] he ascended, the same spirit came to the Church by extraordinarie and vi­sible graces and operations. Ioh. 7.39. Acts 2.2.3.

AEnig. 125.

How may we pray to one, who himselfe did pray to another?


We may pray to Christ as he is God equall with his Father.Mediator. also as hee is Mediator, who yet himselfe (as man and as a creature) did pray to his Fa­ther in the daies of his infirmitie. Heb. 5.

AEnig. 126.

How can the Faithfull be saued seeing they still doe sinne, euen after the forgiue­nesse of sinne?


By the intercession of Christ,Interces­sion. whose death hauing once reconciled vs, the merit of it (as an Intercessor [...] com­meth betweene Gods iustice and our sinnes of frailty, to keep vs in fauour by obtayning pardon of our daily in­firmities vpon repentance. 2. Iohn chap. 2. 3.

AEnig. 127.

How is it that Christ doth dispose of the kingdomes of this world, and ruleth ouer the men which be in the world, and yet his kingdom is not of this world?


His king­dome spiri­tuall.His kingdom as he is God, is vni­uersall ouer all the kingdomes of the earth, to giue and take away, Dan. 2.21 but (as Mediator) his kingdome is spi­rituall peculiarly ouer mens conscien­ces, in things which belong to heauen, being managed, and gouerned in all simplicitie, without all outward force and pompe. Ioh 18. 36. 2. Corin. 10. 3. 4 5.

AEnig. 128.

How is it written of Christ, that of his kingdom there is no end, yet he must deli­uer vp the kingdom vnto his Father at the resurrection?


2 Christ his kingdome is eternall (without end) as touching the effects and fruits thereof, which are;Eternall. I. the glorious maiestie of his owne person: II. the euerlasting saluation of the elect. and thirdly, the destruction of [Page 67] all his enemies: but as touching the manner of his reigning (such as now is vsed) by execution of his prophet­ship, in the administration of his word and Sacraments. 2. of his priest­hood, by his Sacrifice and Intercessi­on. 3. of his royall power by the keies committed to his Church it shall cease, that God himselfe immediately may bee all in all. 1. Cor. 15. 14.

AEnig. 129.

How can Christ be that Word which is God, and yet that word be not the word of God?


Christ is the vncreated,Word of God inspi­red. substantiall word, whereby Gods minde for the saluation of his chosen is declared to vs, as our minde is declared by our words. this Word is God. Ioh. 1.1. there is another inspired created worde, which serues for euer, as a rule of faith and manners to the Church, and this is called the word of God, not God the Word.

AEnig. 130. 131.

What weaknesse is that, that is stron­ger then all strength?

[Page 68] What foolishnesse is that, that is wiser then all wisdom?


Mighty in op [...]ra­tion.The weaknesse of Gods ordinance in preaching his word, and the foolish­nesse therof (as the wicked worldlings iudge and speake of it) being the wis­dome and power of God, to make the elect beleeue vnto saluation,Full of wisdom. is farre stronger and much wiser, then all the wisdome and strength of this world, which cannot effect so much as the conversion of one sinner. 1. Cor. 1.25.

AEnig. 132.

What is that which being knowne is still a secret to them that know it, and how this may be?


A mistery.The word of the Gospell is still a secret, not onely to the ignorant, but euen to him that knoweth it because it is but in part reuealed vnto him. 1. Cor. 13. 12.

AEnig. 133.

How is it a duty to search the secrets of God; yet his secrets may not be searched without sinne?


The word of God is called a myste­rie or secret,Our duty to search the word. 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,Indicia Dei. we may search the secrets of Gods mouth with duty, but not the secrets of God without sinne.Indicia oris Dei.

AEnig. 134.

What is that, that kills before it make aliue. And how this may be?


It is the word of God which kills by the ministerie of the law,Effects of the word. 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

AEnig. 135. 136.

How may liúely Oracles bee a dead letter?

How may that which is dead be shar­per then a two edged sword?


It is effe­ctuall by the Spirit.The word of God, 1. in it owne na­ture. in respect of the Author. and 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?


The anti­quitie of the word before the Church.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 [Page 71] 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?


The truth of the word in things promised to the faithfull and threat­ned to vnbeleeuers,The word is Eternall. 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?


It is true that the word offereth peace,It is a word of 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 [Page 72] 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?


The word of the Lord is holy.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,Nitimur in vetitū. in running more eagerly vpon an euill that is forbidden them. Rom.

AEnig. 141.

How is it that the law promiseth eter­nall [Page 73] life to workes, yet no man can be iu­stified and saued by the workes of the Law?


Because no man fulfills the worke of the Law as they be commanded of God,It iustifi­eth not. 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?


The Gospell promiseth saluation (vpon condition of beleeuing it) and giueth thorow the holy ghost power to beleeue it:How the Law diffe­reth from the Gospel. 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.


The Cere­moniall Law ful­filled in Christ.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?


The condi­tion of the Law and the Gospel.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?


What things are required of him that shall doe the Law.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 [Page 75] 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?


To kill ones son, to take away ones goods be workes forbidden in the ge­nerall Law:Generall Law yeelds to a Spe­ciall. 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.2

Concerning works;Law of Ceremonie yeelded to the Law of Mercy. as eating Shew­bread, 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?


To whom the Law is easie, and how? Ioh. 5.3.The commandements are easie to such as being regenerate, are strength­ned by the Spirit to walke in them, and haue their failings forgiuen them by grace; to others, they bee heauy and buthensome. Also the perfect fulfil­ling of the Law,To whom impossible. is to all a yoke intol­le [...]able. Acts 15.10.

AEnig. 148.

How is faith commanded in the Law, it being a part of the Gospell?


How Faith is com­manded in the Law.Faith as it is a worke or action, it is commanded in the first Commande­ment, wherein we are charged to be­leeue what God speaketh, and to trust in him; (but as faith hath a propertie to apprehend Christ with all his me­rits, it is a part of the Gospell, a condi­tion of the couenant of grace, and is not of the law: Gal. 3.12. Ro. 1.16.17. the Law doth generally command vs to beleeue, but speciall faith to beleeue [Page 77] in Christ that is required in the Gos­pell.

AEnig. 149.

How is the Gospell and not the law cal­led the ministry of the spirit, which workes in and by the law, as well as by the Gospell?


The law hath the spirit of feare and bondage ioyned to the ministery ther­of,What spi­rit goes with the law. but the ministry of the Gospell, be­ing accompanied with the spirit of re­generation and adoption, (which bee the most noble and worthie eeffects of the spirit) hence is it called the mini­stry of the spirit by an excellency.

AEnig. 150.

How was the law ordeined to life, yet the law is the ministry of death?


In Gods purpose it was giuen vnto life,How law is the mi­nistry of death. hauing also promises of life. It is turned vnto death accidently, because by breaking it we incurre the sentence of death, whereof we being conuicted in our consciences wee do see and feele our selfes to bee dead and vnder con­demnation. Rom. 7. 9. 10.

AEnig. 151.

What mould or stampe is that, which leaueth no print nor figure?


The gospell vnprofita­ble to the reprobate.It is the Gospell: the doctrine wher­of being applied to the Consciences of vnbeleeuers, doth leaue behinde it no print or stampe of sauing grace.

AEnig. 152.

What glasse is that which changeth in­to it selfe such as looke into it and how this may be?


Profitable to the elect only.It is Christ Iesus reuealed in the preaching of the Gospell, to the con­science of elect beleeuers, transfor­ming them effectually into his owne Image of true holinesse, setting vppon them the stampe of his grace, 2. Cor. 3. 18.

AEnig. 153. 154.

What sauor is that, that is both sweete and deadly at once, and how this may be?

How can one word at once both harden and soften?


Diuers ef­fects of the Gospell ac­cording to the subiect.The word of the Gospell is a sweete sauor to quicken vnto life the elect sin­ner [Page 79] in his effectuall calling, but it giues a deadly sent to the killing spiritually of them that receiue it not. Hardening these in their corruption, mollifying and softeining the other as the sunne softeneth waxe & hardeneth the clay. 2. Cor. 2. 15. one cause may haue di­uers yea contrary effects in respect of sundrie obiects.

AEnig. 155.

What is that which at one time is both seede and bread, and how this may be?


It is the doctrine of the Gospell,According to the de­grees. which is as it were seede to beget a new the elect who receiue it into their hearts, (through faith) And afterwards it is as bread, and will bee to nourish and strengthen them vp in Christ, 1. Pet. 1. 23. and the second Chapter and second verse.

AEnig. 516.

How may there be a great famine of bread, where there is a plenty of bread?


This may happen in a Country where earthly blessings abound,Famine of the word. the word of God to bee pretious and rare [Page 80] to be found: there may bee plenty of corporall bread, where is scarcity of spirituall bread?

AEnig. 157.

How many two men at one time atten­tiuely heare one sermon, being both alike corrupt, yet the one receive the doctrine, the other refuse it?


Gods coun­sell gouerns the effect of preach­ing.Thus: the one being ordeined to life eternall is also ordeined to faith, the meanes of life: And therefore is effectually called, the time of this hap­pie vocation being come, the other not belonging vnto Christ but ap­pointed vnto wrath is left to his natu­rall corruption, and so refuseth the word Act. 13. 48. Ioh. 10. 26. or thus, that is reuealed to one which is hid from another,Math. 11. because it pleaseth God.

AEnig. 158.

How may a woman pray and prophesie in the assembly, without sinne, seeing she is forbid to speake in a congregation?


Women may be no publique Teachers.She may bee said to pray and pro­phesie because shee is present at both, partaketh in both and giueth her con­sent, [Page 81] so in a sort the action is hers; but she is forbid to speake as a publike tea­cher, not as a priuate partaker, 1. Cor. 11.5.

AEnig. 159.

How may a raine fall plentifully, yet no grasse or stone to be wet with it?


It is the doctrine of the word which comes downe vpon the hearts of Gods children,Gospell fructuall like raine. as dew or raine to make them fruitfull in good workes, Deut. 32. 2.

AEnig. 160.

How may the same s [...]ede fructifie the same day it is sowne, yet not fructisie in seauen yeare after?


The seede of the word in some bringes foorth fruite presently as in Lidia, When the word fru­ctifieth. and Act. 2. 37. in other it lies long in their hearts (as seede in the ground) ere it fructifie as in the Apo­stles of Christ, who remembred and vnderstood the wordes of their Lord long after they were spoken.

AEnig. 161.

How is it there being both an old testa­ment [Page 82] and a new, yes the testament is but one?


Testament or Coue­nant of p [...]ace is but one.The Testament for the substance (which is saluation by Christ) And for the condition of it (which is faith) it is but one, yet for the diuers manner of dispensation of it, it is called old & new, as if it were two: As it was giuen to the Iewes, by Moses, in many, darke rites and ceremonies, which in time were to vanish, so it was old: but as it is giuen to all Christians by Christ, in few and plaine Sacraments, to conti­nue without change, so it is new.

AEnig. 162.

How was Abraham dead long ere Christ was borne, yet Abraham did see the day of Christ?


Fathers be­leeuing in Christ to come.It is true that Christ came into the world long after Abrahams death. yet Christ and his day were seene of Abra­ham, and other beleeuing Fathers (by the eye of faith, to which, things to come are present; And Christ is the same for euer.

AEnig. 163.

If the Gospell be only the power of God to saluation, how were they saued that liued afore the Gospell?


If by the gospell we vnderstand the narration of Christs doings and suffe­rings set downe by Euangelistes, The gospell preached to them. the fa­thers before Christ might be and were without this, yet were saued by the gos­pell, for that they had the promises concerning Christ, which be the effect of the gospell: and did saue such as beleeued them Gal. 3.8. God preached the Gospell to Abraham, Act. 15. 11.

AEnig. 164.

Who is he that is both a father and a nurse at once, and how this may be?


It is the minister of Christ who is (as a father) spiritually to beget chil­dren to God,Office of the Ministers. 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?


How mini­sters be sa­uiours: and what is their worke.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?


Mainte­nance of Ministers.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?


Prophets preached Christ.Prophets and Apostles in respect [Page 85] of their office and worke, were master­builders 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?


The Prophets were but friends to Christ the Husband,They be Christs friends. 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?


It was Iohn Baptist Christs herault and immediate forerunner,Iohn Bap­tist. who in re­spect of his doctrine was greater then [Page 86] 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,Middle be­tweene two testaments. 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?


Apostles.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.Seruants. but as Christ acquainted them with his fa­thers counsell so fully and so familiar­ly as one friend would do another,Friends to Christ. in this respect they not seruants but [Page 87] 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?


It was the Apostles who by power­full preaching,They con­quered the world to Christ. 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?


Pastors and teachers succeede the Apostles in the office of teaching,How Pa­stors suc­ceede A­postles. ad­ministring sacraments, and discipline. but in respect of their large cōmission 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 [Page 88] Peters and Apostles successors and bee nothing lesse.

AEnig. 174.

How may a stone, be a builder?


A good Pastor a good buil­der.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 [...]o season others?

The Resolutions.

1 When the doctrine and admoni­tion which Preachers doe giue to o­thers,Bad Mini­sters which teach well and liue ill. themselues do not beleeue and practise, Then they pull downe more 2 by their euill life, then they builde vp 3 by their good doctrine: Also they re­maine [Page 89] full of wickednesse which is spi­rituall darkenesse, while the light of their teaching shineth before others, Who reape much fruite by their 4 paines, the teachers themselues being barren and fruitelesse, Loosing their 5 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?


Euery false Prophet,Wolues. 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?


If the one doe it for filthie luker or gaine sake chiefely,Hirelings. 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.


False Pro­phets.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?


Antichrist.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 [Page 91] 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 and deede, exalting himselfe aboue Kings and Emperours and all that is called God, 2. Thes. 2.4.

AEnig. 184.

How may one be many yet these many be but one?


A naturall body is one, yet consistes 1 of many members,True Church. also the misticall body which is the vniuersall Church 2 of Christ, hath many particular Churches as members, yet is but one Church, 1. Cor. 12. 12. Lastly a par­ticular 3 congregation hath many Chri­stians as members, yet is but one as­sembly, where all things are done with one accord, Act. 5. 12.

AEnig. 185.

How may one Church be both visible and inuisible militant and triumphant at once?


It is but one.The holy Catholike Church which consists of all the faithful, it is but one: yet at the same time it is both inuisible in respect of election and faith which make men members of this Church yet cannot bee seene.Sundryl waies con­sidered. And also visible, as it consists of men and women who may bee seene warring in some of her members against Sathan here in earth, whereof it is called militant: whiles o­thers hauing ended their warfare, their soules reigne in heauenly glory: and thereof is called triumphant.

AEnig. 186.

How may the Church be called the ful­nesse of Christ, in whom dwelles the fulnes of the godhead?


It is Christs body.The Church being Christs misti­call bodie, he as the head of it reckens himselfe defectiue, and vnperfect with­out it, as if he wanted some things of his fulnesse: though himselfe in his [Page 93] person wanteth nothing, but filles all in all things, because the godhead dwelles in him bodily, Ephes. 1. 13. col. 2. 9.

AEnig. 187.

How a mother of many children may at the same time be a Virgine?


The true Church which is the mo­ther 1 of many children,She is a Virgine. yet in respect of keeping her faith to Christ, vnde­filed without mixture of errors, she is a 2 Virgine: and so is euery assembly, a­biding in the soundnesse of faith.

AEnig. 188.

How many one marry two sisters without sinne, it being very sinnefull to marry two sisters?


Christ first married spiritually to the beleeuing Iewes:Spouse to Christ. Hos. 2 afterward accepted for his spouse a Church out of the Gentils which became sister to the Iewish Church: Cant. 8.23. but the marriage of two sisters either naturall or legall is wicked.

AEnig. 189.

What Creature is that, that is both in [Page 94] heauen and in earth at once, and how this may bee?


1 The man Christ himselfe, sitting in heauen,Fruitfull in begotting children. yet at the same time is in earth in his members: Act. 9.3. Also one 2 part of the church is in heauen, ano­ther 3 remaines in earth. Lastly euery true Christian for his person is in earth, and for his conuersation he is in heauen, Phil. 3. 20.

AEnig 190.

What woman is that which alwaies giues sucke, yet is alwaies in trauaile?


Likenesse betweene Christ and his Church.It is the true Church of Christ tra­uelling continually, to bring foorth more children to God, whiles out of her two brestes she ministreth sucke, to such as be alreadie new borne.

AEnig. 191.

How can that society bee inuisible that consistes of visible persons?

It is answered in the 185. Resolution.

AEnig. 192.

What is that, that is at once a king­dome, a house, a vine, a body and a City and how?


The true Church is like vnto all these,The church a kingdom, a body, &c Christ ruling therein as in his Citie, kingdome and house: husban­ding it as a Vine that it may be fruit­full, sauing it as his body. Eph. 5.15.

AEnig. 193.

What woman is shee that hath children to be her fathers?


It is the Church,Faithfull Ministers the Fathers and chil­dren of the Church. whose faithfull Ministers are both the children, and the Fathers of the Church.

AEnig. 194.

Who is that which at one time is both fighting and tryumphing. And how this may be?


Christ at one time did both fight and triumph on the Crosse,The likenes between Christ and his Church. Col. 2. 15. Also this is the case and condition of his Church. See 185.

AEnig. 195. 196. 197.

How can a man be of the Church, and not in the Church ▪ and in the Church, yet not of the Church?

How may such as bee without the [Page 96] Church, be more of the Church, then such as be in it?

How may wolues be within, and sheepe without the Church?

the Resolutions.

The cen­sure of the Church. Dauid and Ioseph when they were ex­iled and liued among the Pagans, were more of the Church then such hypo­crites 2 as liued in it. Also such as be vn­iustly excommunicated,In excom­munication both vn­lawfull. as the man in Ioh. 9. be more of the Church than the false guides be, which cast them out, who being within the visible 3 Church, yet are but wolues: when the godly cast out by them, bee the true lambes and sheep.

AEnig. 198.

How may one bee a brother, who is no member of the visible Church?


And law­full.One lawfully cut of for some crime, is no member of the visible Church for the time, Math. 18. yet he is to be dealt withall as a brother, 2. Thessal. 3. because hee still holds the profession of Christ, though he faile in practise, and bee scandalous in life and man­ners.

AEnig. 199. 200.

What kingdom is that, where all subiects be Kings. And how this may be?

What kingdome is that, where a King and a subiect be equall. And how this may be?

the Resolutions.

It is the kingdome of Christ vpon earth,The digni­tie of a Christian. where euery subiect is a spiri­tuall king, partaker of Christs royall dignitie, and by his spirit subduing car­nall lusts. Also in this kingdome an earthly king is no more accepted then a priuate man,Christians equall. with that God, who is no accepter of persons, Rom. 6.11. yet for his office and power among men, farre aboue his subiects. Rom. 13.1.

AEnig. 201.

What kingdome is that which is in this world, and yet not of this world. And how this may be?


It is the spirituall kingdom of Christ ouer his Church,The church hath a spi­rituall re­giment. which is in this world, as touching the persons & sub­iects who inhabite heere in this world. but as touching the maner of gouern­ment, that is not worldly as other [Page 98] kingdomes, but spirituall as Christ the king is spirituall, raigning by his spirit and word ouer his people for spirituall ends.

AEnig. 202.

What body is that wherof the members are distant from themselues, as farre as East and West, and from their head as farre and further then North and South, and how this may be?


True Church is vniuersall.It is the mysticall body of the Church, whose members are dispersed thorough the whole earth; And whose head is aboue in heauen, while shee way fareth as a pilgrim in earth.

AEnig. 203.

Who is that woman which in the time of Iohn the Euangelist, did reigne ouer the Kings of the earth, and sat vpon seauen hills?


False Church.It is the Citie of Rome to which many nations and prouinces were sub­dued, the Romans then being Lords almost of the whole earth) and which was situated vpon seauen mountaines or hills,Vrbs sep­ticollis. which (as it is said) with their [Page 99] names are extant and knowne till this day. Apoc. 17. 18.

AEnig. 204.

What beast is that, that hath seauen heads and ten hornes?


The Romish ecclesiasticall estate, whose seauen heads are seauen hills, and the ten hornes are the seuerall Kings that gaine their riches and pow­er to vphold it. Apoc. 17. 9. 12.

AEnig. 205.

Who is that, that fitteth in the Temple of God, yet neither that Temple wherein he sitteth, nor himselfe, be any sound mem­ber of the Church of God?


It is that Antichrist raigning where God once had his Temple and Church,Reu. 18.2. which now through Idola­try and errors is become a cage of vn­cleane birds, the habitation of deuils, the hold of all foule Spirits, aduersary to Christ and his Church. Apoc. 18.2.

AEnig. 206.

Where is the market, wherein wine, ho­ny, and milke, are to be bought without money?


The bene­fit of pub­like assem­blies.It is the publike assemblies of the Saints, wherein the graces of the Spi­rit for their great sweetnesse and profit likened vnto wine, milke, and hony, are to bee had and obteyned freely from God, who takes nothing for them at our hands, howsoeuer his Sonne hath with a great price purcha­sed them for vs.

AEnigma 207.

How may one be a Sheep, who neuer came in the folde?


The elect children of Gods house.The Elect not yet called are the sheep of Gods purpose, who hath de­creed to gather them by his word and spirit into the fould of his Church, and to make them sheep of his voca­tion. Iohn 10.

AEnig. 208.

What name is that, which none knowes saue he that receiues it?


The called children of God.It is the name of the child of God, Apoc. 2. 17. 1. Iohn 3.1. or to be cal­led the child of God.

AEnig. 209.

How can a sister marry the brother, and brother marry to brother: yea and naturall mother to a naturall sonne, and all this without sinne?


Euery one that doth the will of God, is vnto Christ as his brother and sister,Their con­iunction with Christ yet linked to Christ by a spiri­tuall mariage: whereby the Virgin Mary is espoused vnto Christ hir own naturall Sonne, to whom she is maried (by faith) as all beleeuers be.

AEnig. 210.

How may one bee a mother that neuer had childe?


All the Godly, among whom many be childlesse,Christs af­fection vnto them. are vnto Christ as his mother dearly loued. Math. 12.49.

AEnigma 211.

How may there be a mariage betweene the quicke and the dead?


Thus ▪ the Elect which are dead to sinne through mortification,Spirituall mariage betweene them and Christ. are ma­ried vnto Christ in heauen, Rom. 7.4.

AEnig. 212.

What creature [...]s that, which is both in heauen and earth at once, and how this may be?


How they are in hea­uen.It is the true beleeuer, who as tou­ching his person is heere on earth, yet at the same time as touching his owne hope, and in Christ his head, hee is in heauen. Eph. 2.17.

AEnig. 213.

What liuing creature is that, that is nei­ther plant, beast, woman, man, nor An­gell?


They be new Crea­tures.It is the new man or new creature which liues vnto God. 2. Cor. 5. 16. Rom. 6.9.

AEnig. 214.215.216.

How can one bee a King and haue no subiects to rule?

How may one be a Priest that is of no order?

How can one be a good Prophet, and no Minister?


Kings.Euery true Christian is a King to raigne ouer his lusts by grace, till he [Page 103] reigne with Christ in glory. And a Prophet to teach himselfe and those vnder his charge.Prophets. And a Priest to offer spirituall Sacrifices,Priests. all the works of his calling, acceptable to God thorough Iesus Christ. 1. Peter 2.9. Apoc. 1.6. Col. 3.16.

AEnig. 217.

What men are they who while they liue, neuer come to the age of men, and how?


Christians which be men in yeeres,They be still vn­perfect. yet so long as they liue heere, neuer attaine to the age of perfit men in Christ, Eph.4. 13. they daily grow to­ward it, but are not of full age, till they come into heauen.

AEnig. 218.

Who is he that being but a meere man is more excellent then the Angels?


It is euery good Christian,More ex­cellent then the An­gels. who by incorporation into Christ is become his true member, flesh of his flesh, and bone of his bone: which is a dignitie and excellencie deigned to the very Angels, who are as seruants to mini­ster vnto the elect, in this respect that [Page 104] they are one with Christ, and Christ one with them. Hebr. 1.14. & 4.6.7. 8.16.

AEnig. 219.

Who is he that serues euery man, yet is not the seruant of any man, And how this may be?


Most free.The godly Christian through loue is ready to doe seruice vnto euery one that needs him, Galat. 5.13. yet will he not suffer his conscience to become seruant and bond to mens traditions. 1. Cor. 7.

AEnig. 220.

Who is he that liues in the world, and yet is none of the world. And how this may be?


It is the child of God, who still re­maines in this elementary world,Separate from the world by effectuall calling. a­mongst men, till he be translated into the celestiall world amongst the An­gels; In the meane while, he is none of the vnbeleeuing world, out of which God hath singled him by an ef­fectuall calling to Christ. Ioh. 15.19.

AEnig. 221.

What Children bee they which neuer had any Mother?


They be the holy elect Angells, who are the children of God, though not by adoption; for they were neuer out of fauour, yet by creation. Iob 1.

AEnig. 222.

What is that which makes things which are not, to be?


It is an effectuall calling by the spi­rit which maketh the elect,Effectuall calling is a new crea­tion. who were not actuall members of Christ and sonnes of God, to become such, as in the creation, things which were not meere made to exist and bee in an in­stant.

AEnig. 223.

How came Christ to call sinners to re­pentance, yet many which heard his call did not repent?


The end of Christs comming it was effectually to call elect sinners,A twofold calling. being changed by grace, and made obedient to the voice of the Caller: whereas [Page 106] other sinners were generally and out­wardly called by his word, without the quickning spirit of Christ to bowe their heart.

AEnig. 224.

How can things which are not, confound things which be?


What per­sons for the most part called.When poore simple contemptible persons, which in common account are not, be called vnto Christ, and the wise, the rich, the noble of the world, (which onely are seeming to be some­thing) be passed by: thus doth God by things which are not, confound things which are, making it appeare that the glorious things on which the world doteth, are nothing with him. 1. Cor. 1. 26.27.28.

AEnig. 225.

How may one haue eternall life before he comes at heauen?


Faith in Christ is the en­trance to eternall life.Whosoeuer truly beleeueth God to be his God and Father in Christ, being also led by the spirit of Christ: he hath now the beginning of eternall [Page 107] life, though he but a pilgrim heere on earth. Gal. 2.5. last.

AEnig. 226. 227.

How may one be blessed who beleeues and sees not, yet beleeuing to bee all one with seeing?

How can one walke by faith and not by sight, whereas faith is nothing but sight?

the Resolutions.

One who doth beleeue (though he neuer saw Christ with bodily sight) he is a blessed man,Faith the eye of the soule or spi­rituall sight. yet 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?


Office of Faith, with the force thereof.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?


Faith once had, neuer lost.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?


Nature of faith.God being an invisible Spirit, ma­keth [Page 109] 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.


True beleeuers, because their appre­hension and feeling is weake,It resteth on Christ onely. 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?


He that out of an heart truly tou­ched for his offences,Least mea­sure of faith. doth desire through the holy ghost to beleeue the [Page 110] 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?


No Faith without doubting.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?


What fear is ioyned with faith.As a child may reuerence and feare his Father, of whose loue he is certein­ly perswaded: so Gods child thinking [Page 111] 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?


Faith is but one,Degrees of Faith. 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?


One that is an enemie actually by the guilt and corruption of sinne,How loued before faith. wherin he stickes, being vnregenerate; may at the same time be and is loued [Page 112] 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?


Faithfull man a Vir­gin.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?


Vnperfect in know­ledge.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?


In some more per­fect. 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 [Page 113] dead, and how this may be?


A regenerate man is borne of his mother naturally,Regenera­tion. 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?


One that is regenerate,Regenerate are children many waies 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 [Page 114] head, and how this may be?


1 A religious beleeuing wife hauing 2 but one naturall heart, yet beside her naturall head, shee hath her husband 3 as domesticall or houshold head: her King as politicall or ciuill head; And 4 lastly Christ her misticall and spiritu­all head.

1 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?


The vse of SacramentsSeales 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 [Page 115] not, yet is that which it is called?


Sacraments be called by the name of things wherof they are sacraments,They be misticall signes. for likenesse sake; yet are not the selfe same things really, and substantially, but mistically and representitiuely, & by sacramentall vnion;Against transub­stantiation as circumcisi­on is called the couenant, which yet is not, otherwise then a misterie, because it is a signe of it; likewise water in Bap­tisme, Bread and wine in the Lords supper, are not properly that which they bee called, but they are it misti­cally by representation, and relation.

AEnig. 245.

How may one be saued who is not Bap­tized?


Baptisme saueth onely as an instru­ment,Baptisme how it sa­ueth. to assure saluation to them, that be already saued by the couenant of grace; therefore it is not the want of Baptisme when it either not at all or not lawfully may bee had which hin­dereth saluation, but wilfull neglect or contempt of it.

AEnig. 146.

How may elementary water wash the soule, which is a spirituall substance?


How it washeth the soule.Elementarie water washeth not the soule, by anie power in it selfe, or by any acte done about it, but by vertue of Gods ordinance and promise, the outward washing by water, it is an effe­ctuall pledge, to the elect only, of that inward washing by the spirit, applying Christ vnto their iustification, Math 3. 11. Tit. 3. 5.

AEnig. 247.

If God doth onely forgiue sinnes how doth Baptisme take away sinnes?


Baptisme forgiueth sinnes instru­mentallie,How it forgiueth sinne. as a Sacrament of seale, to certifie and confirme our minde, in the perswasion of forgiuenesse by Christ, but God forgiueth sinnes properly as an Author by his owne power, putting away from vs the guilt and punishment yea and the dominion of sin, through faith in the bloud of Iesus Christ, Psal. 71. 12. Rom. 3. Luk. 5. 11.

AEnig. 248.

What meate is that which is not dimi­nished by eating?


It is Christ Iesus whose flesh giuen,Lords sup­per. and bloud shed for the world is the true meate of our soules, which being offered in the word and in the supper of the Lord is spiritually eaten, by in­finite beleeuers, and yet remaineth still whole and entire without diminution.

AEnig. 249.

How can one eate which hath neither mouth nor stomacke?


The faithfull soule doth eate so of­ten as it feedeth vppon Christ and yet is without fleshly teeth or stomach.How eaten

AEnig. 250. 251.

How can Christ abiding in heauen hee their foode which are in earth?

How may a man eat mans flesh and drink mans bloud without sinne?

The Resolutions.

Though Christ in his manhood be in heauen,How Christ becommeth our foode. and the faithfull be abiding here on earth, yet by our faith recei­uing him as he is offered in the supper, [Page 118] the spirit conueying and applying him vnto vs,Spiritually. our bodies are not more truly fed with the meate which they take in,1. Cor. 13. 12. then our soules be nourished with this spirituall manducation of Christ,Math. 26. 26. 27. whose flesh to eate and drinke corpo­rallie and naturally1. Cor. 11. 24. (as wee doe other food and as Capernaites dreamed and as our Papistes fancie)Against corporall eating. is a horrible sinne.

AEnig. 252.

If faith it selfe be a worke, how is it written that we are not iustified by works, seeing we are iustified by faith?


Faith is a worke of the spirit and an holy qualitie,Iustificati­on by faith. as hope, loue, and repen­tance be; but doth not iustifie any as it is a worke or qualitie (for so it is weake and spotted needing pardon) but as an instrument appointed of God to re­ceiue and applie Christ his perfect o­bedience and sufferings, vnto vs, for our iustification before God, Rom. 5. 1. 11. Gal. 3. 14.

AEnig. 253.

Who was he that was thrise iustified, and yet was iustified but once, and how [Page 119] this may be?


It was Abraham, It is but once. who at his conuer­sion was iustified by faith in the pro­mised seede. Secondly at the time when a sonne was promised vnto him in his old age, he is said to be iustified in beleeuing that promise Genes. 15. which was but a proceeding of his for­mer iustification: Thridly it is written of him, that hee was iustified by that worke of offering vp his sonne. Iames 2. 2. which was but a declaration be­fore men, that hee was a iust person, and his faith liuely, and not dead.

AEnig. 254.

How can the iustice of an other make vs iust, and yet the riches of an other cannot make vs rich?


The perfect iustice of Christ is with­out vs sticking or inherent in his man­hood,Christs iu­stice ours by impu­tation. as the proper subiect thereof, and so it is the iustice of an other, yet being accounted vnto the elect, at what time they do beleeue, it doth be­come their owne iustice by imputati­on,Rom. 4. throughout Ro. 10. 4. as verily as if themselues had kept the law, and fulfilled all righteousnes [Page 120] in their owne persons: whereas ano­ther mans riches being so another mans, as it is none of ours, it cannot make vs rich.

AEnig. 255.

How may one which is a transgressour of the law, be perfitly iust while he liueth?


The godliest man that is,No man righteous in Gods sight. transgres­seth the law in many things, and there­fore can neuer be perfitly righteous in this life, by any righteousnesse of his workes; but Christ keeping the whole law perfitly, (the grace of God impu­ting that perfect obedience to the be­leeuing sinner) hee is made the end of the law for righteousnesse vnto him, Rom. 10.4.

AEnig. 256.

How was Abraham iustified by faith, if he was iustified by his workes?


How works do iustifie.He was iustified by faith instrumen­tally: by his workes declaratiuely; or thus, his person was iustified by his faith, and his faith iustified by his workes: Iames 2. 18. that is made knowne to be a liuely faith.

AEnig. 257.

How may one adopt sonnes which hath a naturall sonne, seeing adoption is found out for the comfort of childlesse men?


Though God haue a naturall sonne 1 (euen Iesus) begotten of his sub­stance;Adoption by Grace. yet men being all by nature the children of wrath, he had no sons of our kinde, therefore of singular 2 grace to vs, (not for comfort to him­selfe, who euer was delighted in his owne wisedome Pro. 8.) hee sent his onely begotten sonne to assume our nature, and by his willing subiection of the law, to purchase vnto vs the adop­tion of sonnes, Gal. 4. 5.

AEnig. 258.

How can a faithfull man bee more sure that God is his father, then a naturall childe can be of him to be his father, whom he so calleth?


That double witnesse of Gods spi­rit.Certainty of our a­doption. and of their owne sanctified con­sciences assureth the faithful that God is their father, without faile, Rom. 8. 16. whereas a naturall childe cannot [Page 122] be certaine of his owne father in very infallible certainty.

AEnig. 259.

What sonnes are they which come not to their inheritance before themselues bee dead, and how this may be?


Sonnes of God bee heires.The adopted sonnes of God they be heires by hope, yet do not in their owne person enter vpon their reall and full possession of their inheritance till they be dead, Rom. 8, 24. 25.

AEnig. 260.

How may an inheritance bee parted a­mongst many, yet not be diminished by such distribution?


Inheritance of heauen hath perfe­ction with differences in degrees.The heauenly inheritance is distri­buted to innumerable children, yet no way lessened and impaired by such partition, neither haue any of the heires the lesse, by that which others do inioy. Also such as haue the least portion want not, and such as haue the greatest haue none ouer plus; for all haue perfection. Euen as many ves­sels cast into the sea, being vnequall measures, yet euery one is filled full.

AEnig. 261.

How is there one spirit of bondage, ano­ther spirit of adoption, yet the holy spirit is but one?


Bondage and Adoption bee but di­ners affectes of one spirit,Adoption an effect of the spirit. workeing di­uersly, in the law, too terrifying, in the Gospell too comforting. Rom. 8. 15. 2. Cor. 3.

AEnig. 262.

What is that, that is both kept and giuen at once?


Christ giueth the title of sonnes to 1 the faithfull yet himselfe still keepeth it.The dutie of adopted sonnes. Also the right of heauen hee so keepes, as yet he hath be gift bestowed it vpon his members: who in way of 2 thankefulnesse for their sonneship and inheritance doe giue to him againe 3 themselues and all their graces which neuer the lesse they do keepe still.

AEnig. 263.

How may the childe of Adam be cer­taine that he is the childe of God?


Certainty of adoptist.By their faith and the fruits thereof [Page 124] inward and outward, See 258.

AEnig. 264.

If the faithfull bee sonnes and heires, how is it that they are persecuted and con­temned as Vassals and Outcasts?


Adopted ones why afflicted.Through the malice of Sathan & wicked men, who neither know them nor God their father, but hate God in them and them for his sake, who per­mitteth his children to bee abused by the world, because it makes for their present triall, and for the increase of future glorie, 1. Ioh. 3. 1. and 1. Pet. 1. 6. 7. Rom. 8. 18.

AEnig. 265.

Seeing the spirit of feare is contrarie to the spirit of adoption, how then can they feare which are once adopted?


Free from slauish feare.Adopted children of God feare not now with a seruile feare of punishment only, as slaues their Lords, or malefa­ctors their Iudge; this feare is expel­led by faith: but they do still feare the displeasing of God, with a childe-like reuerence out of a louing affection to God as vnto a father, Psal. 13. 4. they [Page 125] feare transgression rather then con­demnation.

AEnig. 266.

How can they be said to bee reconciled vnto God, whom God did alwaies loue?


The elect were euer loued of God, in his eternall decree,Reconcilia­tion. and purpose, yet, being by Adams disobedience im­puted, and their owne naturall corrup­tion, together with the fruites thereof, become enemies to God, and hee to them, (sinne hauing made a separati­on) they are actually reconciled being loued indeed, when by their faith they doe laie hold on the death of Christ for remission of sinne and haue the image of God restored by the spirit of sanctification, Rom.

AEnig. 267.

What is that which at once is both olde and new, and how?


The soule of an elect man by grace of sanctification is renewed to the like­nesse of God,Sanctifi­cation. in righteousnesse and true holinesse, yet still reteineth much oldnesse of corruption, new it is then [Page 126] by reigning grace, and old it is by re­maining sinne, Rom. 7. 23.24.25.

AEnig. 268.

How may one at once be both persit, and vnpersit?


It is vnper­fect.The Saints be perfit by imputation of Christs perfection; Also in respect of their sincere delire to please God, and of their endeauour toward actuall perfection, yet in respect of their ma­nifold wants and sinnes, the best men are still vnperfect, Phil. 3. 12. 13.

AEnig. 269.

How may one and the selfe same person be all flesh and all spirit at once?


It is a totall change.The childe of God because hee is sanctified, throughout in all parts, therefore is all spirit: but because his sanctification is not perfit in degree, therefore he is also all flesh; spirit and flesh, grace and corruption, being so mixed together in the whole man as wine and water in a cuppe, or as light and darkenesse in the aire at the break of the day, Rom. 7. 14. 15, 16.

AEnig. 270.

Who is he that hath two bodies and two spirits at once, yet is but one man, and how this may be?


A truely sanctified person, hath one body of flesh,But not absolute. another of death Rom. 7. 24. Also he hath one spirit which is his soule, and the holy spirit whereby he is led, Rom. 8. 1.

AEnig. 271.

Who is he that at once is both free and bound, and how this may be?


Euery Saint is free both from the curse and power of sinne the bondes whereof are broken in his new birth,The end of sanctifica­tion. yet he is bound still to serue God his Creator, and redeemer in newnesse of life, Rom. 7. 6.

AEnig 272.

How may one man at once be both vn­der grace and vnder the law, and yet hee that is vnder grace is not vnder the law?


One man at once may both be vn­der grace,Free from the law. and vnder the instruction and regiment of the law. Yet whoso­euer [Page 128] is vnder grace, at the same time he is not vnder the malediction and ir­ritation of the law, but is freed from it, as it is the strength of sinne, and accur­seth euery sinne. Rom. 6.14. & 7.4.5.

AEnig. 273.

How may one lawfully kill himselfe?


Mortifica­tion. (Himselfe) in Scripture signifieth the corrupt lasts of our reason and will, which may lawfully be killed by mortification, Col. 3.5. but (himselfe) that is, his person, he must preserue and cherish. Eph. 5.

AEnigma 274.

How may one both loue himselfe and deny himselfe at once?


Deniall of a mans selfe.Thus. One may loue his person which is himselfe, and deny his euill affections, which are (as himselfe) at one time.

AEnig. 275.

How may it be that one should sinne no more while he liues, And yet there is no man liuing which senneth not?


Buriall of sinne.He may be said to sinne no more, [Page 129] who earnestly striueth against his sin, to weaken and keepe it vnder, and in whom the desire and pronenesse to sinne is corrected by grace; such a one by reason of his affection would not sinne; and by reason of his strife a­gainst sinne, he sinneth lesse then he was wont to doe, daily casting new mould vpon his sinnes to bury them.

AEnigma 276.

How is it that sinne doth still liue in vs, if sinne be dead in vs and we dead in it?


It fareth with sinne in a truly sancti­fied person,Mortified in part. as it fareth with a souldier, that hath taken a deadly blow, yet still mooues and stirs; or with a sick man, who still liues, yet hath a deadly vnre­couerable disease: likewise sinne in the godly hath by mortification taken a deadly wound, and can neuer reco­uer his former strength, yet is still a­liue, moouing and tempting vs to breake Gods law. Rom. 7. 22.

AEnig. 277.

How may one bee raised from death, whiles he is aliue?

From the death of sinne the Elect are raised by Christ,Resurre­ction to newnesse of life. (euen while they are aliue in the flesh) to walke in new­nesse of life, Rom. 6.4. this is the first re­surrection.

AEnig. 278.

How may there bee in one man both peace and warre at once?


Spirituall CombatPeace with God, warre with his lusts, Rom. 5.1 & 7.22. as the wicked haue peace and league with their sins, but warre with God at one time.

AEnig. 279.

How may one at once both worke and fight?


is Conti­nuall.The true Christian doth at once both performe the worke of his cal­ling, and fight against the hinderan­ces, whereby the world, sinne, and Sa­tan, would withdraw him from his worke, or discourage him in it, as Israe­lites in building Ierusalem.

AEnig. 280.

How may hee say, who shall free mee from sinne, who is already freed from the law [...].


One who is in part freed from the tyrannie of sinne,It is irke­some. may desire and long to be perfectly freed. Rom: 7.24.

AEnig. 281.

How may one repent before he haue re­pentance?


The child of God hath a sound purpose and desire to repent,Least de­gree of re­pentance. which with God is accepted for repentance, before he hath the power and grace of repentance, so he repents in will, ere he hath actuall repentance wrought in him.

AEnig. 282.

How may one haue repentance without repentance?


When one hath true repentance wrought in him,Repentance a great blessing of God. whereof he neuer need to repent him, because it springs out of a godly sorrow for sinnes, and tends to saluation: then hath hee re­pentance without repentance, 2. Cor. 7.10. for he neuer repenteth him that he hath repented.

AEnig. 283.

How may one confesse and leaue his sin, yet not repent?


How true repentance distingui­shed from false.If his confession be hypocriticall, from stinge of conscience, or perforce, and not out of displeasure of heart for sinne, and hope of forgiuenesse tho­rough Christ, and that he leaue his sin touching the act, because he lacks oc­casion or strength to do it, not in affe­ction, because he hates it: such con­fession and leauing sinne, argueth no sound repentance.

AEnig. 284.

How may the children of the kingdome be cast out, and harlots enter in and be saued?


Repentance giuen to great sins.Such as be children of the kingdom by outward couenant and profession onely, as proud Iewes were, being with­out faith and repentance, shall be cast out and refused, when beleeuing peni­tent harlots, shall be receiued vnto sal­uation.

AEnig. 285.

How can there be in this life a righte­ous [Page 133] person, who needs no repentance?


If we speake absolutely,All men need repen­tance, but not all alike. there can­not be any such righteous person; but there is, if we speake comparatiuely, for one who hath already repented, departing from his sinnes, and hauing made good proceedings in a righte­ous course of life, hauing done many good works, hath not such neede of repentance, as one that goeth still astray, being dead in sinnes and tres­passes, or that is newly turned.

Also one that thinks himselfe to bee 2 righteous without fault, in his owne opinion, needs no repentance.

AEnig. 286.

Seeing repentance is a grace hidden in the heart, how can the Angels who know not our hearts, ioy at the conversion of sin­ners?


Angells,Repentance is the ioy of Angels. by outward signes, and ef­fects, doe obserue and know the in­ward conversion of our hearts, and do ioy therin, because it turnes to the ho­nour of God, to the increase of Gods [Page 134] kingdome (which they greatly loue.) Also they delight in the good of all elect persons, who together with them, make vp one glorious Church in hea­uen. Luk. 15.

AEnig. 287.

How may one liue in a grosse sinne till death, and yet be saued; and another do­ing so shall not be saued?


Generall Repentance sufficient for secret sinnes.If it be his secret sinne, which he doth not know and marke to be a sin, (such as the polygamie of the Fathers, and fornication amongst the Corin­thians, and vsury in England were thought to be) he that repented not of such sinnes particularly, may be saued, so hee doe repent generally; whereas another liuing in such a sinne, against the light of his conscience, cannot be saued without a speciall repentance for it. Luk. 13.3.

AEnig. 288.

What is that, without which we cannot be saued, yet is no cause of our salua­tion?


Good works ne­cessary to saluation.It is good works, which be no cause [Page 135] of our saluation, and yet the elect which are of yeeres, if they haue space and time to do them, cannot be saued without them, for they are the way to the kingdom, though they be not the cause of reigning.

AEnig. 289.

To what purpose is it to do good works, yet wee are neither iustified nor saued by them?


God works,They serue to many good pur­poses. though they cannot merit our saluation, being both vnper­fect and spotfull, yet are we bound to do them, to obey the commandement of God, to glorifie the doctrine and name of God, to edifie our brethren, to witnesse and assure our owne faith and election, and finally, to stop the mouthes of the wicked. Also to aedi­fie the weake.

AEnig. 290.

How can our good workes please God, seeing they haue in them such wants and spots as God hateth?


As good works come from our faith and be fruits of Gods spirit,How they please God. so they [Page 136] please God, by the intercession of Christ, couering the defects and stains of our workes, by the mantle of his death and righteousnesse.

AEnig. 291.

If heauen be freely giuen for the merit of Christ, how is it then the reward of good works?


Heauen a free reward of good works.Though heauenly happinesse bee freely giuen as the purchase of Christs passion, yet because it is giuen in the end of our life after the workes done, (as a recompence vseth to be giuen to labourers in the end of the day,) hence it is in Scripture called a Reward, not of debt, as due to our worke, but of free fauour, the better to encourage vs to our worke. Matth. 5.

AEnig. 292.

How is it that no man did euer see the Father, and yet he that seeth Christ doth see the Father?


God is to be known by Christ.No man did euer see the Father im­mediately, because the brightnesse of his Maiestie cannot bee endured by any mortall creature: but God being [Page 137] in himselfe invisible, became after a sort visible in Christ, whose doctrine, life and miracles, be as it were an image or looking glasse, wherein to behold the diuine truth, power, bounty, mer­cy, and goodnesse.

AEnig. 293.

If in heauen we shall see God as he is, and know him as we are knowne, how is it written, that then our knowledge shall cease?


In heauen our knowledge shall bee perfect,Our know­ledge not perfect heere. and immediate by the vision of God himselfe, and therefore such meanes as wee haue heere of getting knowledge shall cease; no books, no ministerie, no doctrine, &c.

AEnig. 294.

How is it eternall life to know God and Christ, and yet many shall perish which know God and Christ?


It is the beginning of eternall life, to know God and Christ,Sauing knowledg is effectual and special by the spe­ciall knowledge of faith, begetting in vs affiance and loue in God: therfore such as know God and Christ, and yet [Page 138] do perish, it is because their knowledg is generall, and empty of confidence and loue.

AEnig. 295.

How may it be that one shall not see, that which he doth see?


Practike knowledg is best knowledge.That which one doth see spiritu­ally, it may be he shall make no vse of it to himselfe; and then hee were as good not to see it at all?

AEnig. 296.

How may it be that darknesse shall in­crease by light?


Knowledge without practise is fearefull.When such as are enlightned to knowledge, do not walke in that light, but sin against the will of God, which they know; that light in the end in­creaseth darknesse, and leads to eter­nall darknes: as in the Pharisies, who persecuted Christ against their know­ledge. see Heb.

AEnig. 297.

How may he that knowes little, haue more knowledge then hee that knowes much?


He that hath litle knowledge with good affection and care,Knowledge ioyned with god­linesse. to doe what he knowes, hath more true knowledg, then he which knoweth much, and doth not practise; a litle actiue know­ledge, is worth much contemplatiue knowledge, which is idle and vnfruit­full. 2. Pet.

AEnig. 298.

How may there be a learned Ignorance, and an ignorant knowledge?


When we are willingly ignorant,Knowledge with so­brietie. of that which God would not haue vs know; this is a learned ignorance, as it is a blockish knowledge, when wee are curious to vnderstand things hid from vs, or when we do not apply our know­ledge to practise.

AEnig. 299.

What is that which a man may deale and giue out to others, yet himselfe not on­ly still keep it, but haue the more of it. And how?


It is knowledg of heauenly things,Knowledge groweth by right vse. which the more we communicate and [Page 140] giue out to others, the more we haue of it, seeing it increaseth by vse, as it is written, to him that hath it shall be giuen?

AEnig. 300.

How may that which is grace, be an oc­casion of great sinne?


Knowledge abused, an occasion of sinne.If the grace of God be turned into wantonnesses, as in those who abuse the knowledge of Gods mercies vnto libertie in sinning: grace generall by abuse of it is the occasion of sinne.

AEnig. 301.

How may men prooue wise, while they become fooles; and prooue fooles when they become wise?


Who bee truly wise.Such as become fooles in them­selues, laying aside all opinion of their owne wit in matter of saluation, giuing ouer themselues wholy to bee gouer­ned by Gods word; these prooue wise vnto God, as they which are wise in their conceit, thinking their owne dis­cretion sufficient to guide them, proue fooles before God.

AEnig. 302.

How can a meere man that is heere on [Page 141] earth, be at the same time in heauen?


By christian hope,Hope. whereby [...]e so certainly looks for possession of hea­uenly blisse, as if already he had it: for we are saued by hope. Rom. 8.

AEnig. 303.

Seeing by faith we see our inheritance, how then can we hope for it, for hope is of a thing not seen?


By faith we haue a spirituall sight of our heauenly inheritance,How it differs from faith. in that we beleeue the promise of it, yet wee doe hope for it, because we haue not a pre­sent bodily sight and enioying of it; hope lookes for the effect of the pro­mise, faith to the truth of it.

AEnig. 304.

How may one at once beleeue both vn­der hope and aboue hope?


One may at once beleeue vnder the hope of God,Hope aboue hope. and aboue the hope of man: despayring in respect of mans reason or humane helps, yet hoping well because of Gods promise and power, as Abraham did, Rom. 4. who [Page 142] from barren Sarah could not hope for a Sonne, whom yet he hoped to haue, because God had promised.

AEnig. 305.

How are we saued by faith only, And yet it is written, that we are saued by hope? Rom. 8.


How saued by hope.We are saued by faith, as the onely instrumentall cause: And by hope we are saued, because yet we enioy not the saluation which wee beleeue, but by hope look only to possesse it one day. Rom. 8.

AEnig. 306.

How is it written that hope maketh not ashamed, and it is an anchor: And yet many there be, which say they hope to be saued, who are still wauering, and doe ne­uer attaine the end of their hope?


Hope asha­meth not.It is Christian hope springing from God, and grounded on Gods mercy and truth which confoundeth not; other hope is no more hope than a dead man is a man.

AEnig. 307.

How may one doe well, who doth not [Page 143] loue till he be loued, and another if hee do so, shall do ill?


The elect being first loued of God in Christ,Our loue of God springs from his loue to vs. and hauing that loue shed abroade in their hearts through the holy Ghost, are thereby moued to loue God againe, wherein they doe well, according to that that is written. 1. Iohn. 4. We loue God because hee first loued vs. But a wicked man who doth therefore loue his neighbour, onely because hee was prouoked by some former loue, and doth not loue God but in respect of some precedent, temporall blessings, herein doth ill, not louing purely.

AEnig. 308.

What gift is that that is both greater and lesser then faith, and how this may be?


It is loue which is greater then faith,Loue lesser then faith being an effect of faith. First because it extends further, em­bracing God, angels, and men, both good and bad men, whereas faith lookes on God only vpon whose pro­mise it leaneth. Secondly loue is not only of larger extent, but of larger [Page 144] lasting and continuance then faith, which ceaseth when the thing be­leeued is enioyed, whereas loue re­maines in heauen after this life; how­beit loue is lesser then faith, because it is the daughter and fruit of faith, ha­uing no commendation or force but from faith which alone doth carry vs to Christ: and gets vs iustified and san­ctified by him. A thing which loue cannot doe.

AEnig. 309.

How doth loue driue out feare, yet the feare of the Lord abides for euer?


Loue mixt with child­like reue­rence.Loue driues out of the heart seruile feare wherby God is feared as a Iudge for punishment sake; but the filiall and chast feare of the Lord whereby hee is feared as a father and sauiour, this feare abides for euer as a companion of godly loue.

AEnig. 310.

How may one at one time both forsake that which he hath, and haue that which he forsakes?


For loue of Christs all so be forsakenHe may forsake it in affection, be­ing [Page 145] readie to leaue life, substance and all for Christ if neede bee. And yet haue all these still in possession.

AEnig. 311.

How may a Christian so esteeme the least of Gods earthly blessings, as to thinke himselfe lesser then it, yet ought so to con­temne the greatest of them, as to iudge them losse and dunge.


In regard as they are loue tokens,How earth­ly things to be loued vnder Christ. and fruites of our redemption by Christ, lent vnto Christians for com­fort of this pilgrimage, they ought highly to esteeme the least, yet when they come in comparison with the ex­cellent knowledge of Christ, and with heauenly glory, they may contemne them, and account them vile as dunge.

AEnig. 312.

Seeing we are commanded to honour our parents, how may we hate them without sinne?


When our Parents come in compa­rison with Christ and his Gospell,Parents lesse to bee loued then Christ. in this case it is no offense to hate them, that is to loue them lesse then Christ, [Page 146] for naturall affection must giue place to godlinesse but simplie to hate them is a grieuous sinne?

AEnig. 313.

How may one worship the true God, yet haue many Gods at the same time?


Idolatry to loue ought more then Christ.If he worship the true God in pro­fession, yet giue away his heart to riches, pleasures and other earthly things; for this is spirituall idolatrie, so many things we make our Gods as we loue and feare aboue God.

AEnig. 314.

How may two feare both one God, and the one doe well the other ill?


True feare of God.If the one feare him for his good­nesse, and mercie sake, because hee would not offend him by sinne, and the other feare sinning, in respect of the euill and torment following sinne. This latter feareth amisse, while the former feareth a right.

AEnig. 315.

How may one at once both feare and re­ioyce, or how reioyce in trembling?


First in respect of diuers obiectes,Gods chil­dren reioyce with feare. as the women at the Sepulcre, feared at the sudden and glorious apparition of an Angell, but were ioyfull to see and heare that Christ was risen; se­condly the godly do all their duties to God with ioy and chearefulnesse in respect of Christs mediation, & Gods acceptance: yet not without feare and reuerence in respect of Gods awfull Maiestie, and least by their owne infir­mitie, duty bee not done as it should, Psal. 2. 11.

AEng. 316.

What is that, that is so stronge as can ouercom the mightie God, and how this may bee?


It is praier, faithfull, feruent, & hum­ble,Humble prayer. which after a sort causeth the mightie God to yeeld vnto it, hindring many his iudgementes, and pulling downe many benefits vpon them, as is to be seene in the example of Moyses Exod. 32. and Iames 5. in the example of Elias praying for raine.

AEnig. 317.

What is that, that speedes not when it speedes, and how this may be?


It is al­waies heardIt is godly prayer which though it alwaies obteine not that it doth aske for, yet it doth euer obtaine some thing better for vs, as the lame man in Act. 4 though he missed the almes he begged, yet he got his strength which he asked not; so many afflicted with pouertie, sickenesse, paine, temptati­ons, or oth [...]rwise, are denied that re­leife they craue, yet haue inward graces & comforts giuen them, which haue more benefit for them, 2. Cor. 12.

AEnig. 318.

What Messenger is that that is swifter then the Angels, And how this may be?


A speedie Messenger.It is true praier which sometime in a moment both carrieth our minde to heauen and brings vs backe an answer, Dan. 9. Act. 10.4.

AEnig. 319.

How will God haue no beggers in Israel yet in Israell there is nought but beggers?


It is Gods will to haue the poore so relieued and keept to worke as no man through extreame bodily want should be driuen to begge of another,It must come from a feeling of our spiritu­all beggery. making beggery his profession or trade of life: yet in Israell (that is in the Church of God) all be full of beggerie in respect of spirituall wants, whereof the supply must how [...]ely bee begged of God in Christs name.

AEnig. 320.

How may one make a stronge crie, and not yet open his month?


As Moyses at the red sea cried vnto God by the inward sighes of his heart,There is in­ward men­tall prayer. and yet he spake neuer a word, the like did Annah 1. Sam. 1. the like do all the Saints sometimes Rom. 8. 26. the se­cret and silent groanes of a renewed heart are loude cries in Gods eare.

AEnig. 321.

How is it true that they that call vppon the name of the Lord shall be saued, and yet many shall say Lord, Lord, that shall not enter into the kingdome of heauen?


Vocall praier.All that call vpon the name of the Lord, by the prayer of liuely faith shall bee saued eternally: others that professe him outwardly and pray with their lippes only, haue no promise of saluation made vnto them.

AEnig. 322.

How may one as bare Lazarus make all Gods children both rich and poore, be­holden to him?


By praier the poore profit the Rich.By his earnest and deuout supplica­tions made to God for them, Luk. 16. 9. rich bee more beholding to godly poore, then the poore to the rich.

AEnig. 323.

What is that, that ouercomes by yeeld­ing, and how this may be?


Patience.Patience by bearing and forbearing, ouercommeth and gets the victorie of the fiercest minde.

AEnig. 324.

What is that that maketh heauie things become light, and how this may be?


Relieues our miseries.It is Christian patience which easeth [Page 151] the burthen of affliction, by willing and constant suffering, 2. Cor. 4. 17.

AEnig. 325.

What vertue is that that maketh one likest to Christ and vnlikest to Sathan?


It is Christian humilitie,Humility. Phil. 2. 5. none so humble as Christ, none so proude as the Deuill and Antichrist his eldest childe.

AEnig. 326.

Who was he that was one of the chiefest sinners at that time, when hee was one of the chiefest Saints, and how?


The Apostle Paule insence of his owne vnworthinesse felt himselfe the ringeleader of offenders and so hum­bly confessed himselfe,Springes from fee­ling of our vilenesse. yet through Gods grace at the same time was a principall Saint and a chiefe builder in Gods Church, 1. Tim. 1. 15.

AEnig. 327.

What is that that flies from men that followes after it, and followes him that flies from it, and how this may be?


It is glory and praise amongst men,The humble are exalted. [Page 152] which followes the humble that neg­lect it and flies from the proude that catch at it.

AEnig. 328.

How may two go both together into the temple to pray, the one be heard the other refused?


Praiers of the humble accepted.A humble sinner, and a proude Iu­sticiarie, both praying together, the one is filled with good things, and the other is sent away emptie, Luk. 18. in the example of Pharisie & Publican.

AEnig. 329.

How is the Saboth day sanctified of God, yet we may not account one day holier then another?


Sabboth holy.Not in respect of the day, but of the vse and ende, which is his owne holy seruice, all daies a like for the nature of the day, not for the worke done in the day.

AEnig. 330.

How is it a sinne to be zealous, yet wee are commanded to be zealous?


True zeale.To be zealous without knowledge [Page 153] is a sinne, wise and godly zeale is a spe­ciall Christian vertue, Rom. 10. 2. Rom. 3. 19.

AEnig. 331.

How is it that God abhorreth the sa­crifice which him selfe hath commanded?


First if it be not offered in faith and repentance,A broken heart bet­ter then Sacrifice. Esay 1. Secondly when it is dulie offered yet neuer so respected of God, as is a broken and contrite heart, Psal. 51. 16. it is a comparatiue speech like to Hos. 6.

AEnig. 332.

How may one loue God with all his heart, yet is bound heartily, to loue his neighbour?


If our neighbour be loued for God,Our neigh­bour to bee loued for Gods sake. in him, and after him, then is God ne­uer the lesse loued with our whole heart, which still cleaues wholy to God, and is not deuided between God and man: but if man bee not loued at Gods commandement, and to his glory, then the heart is parted.

AEnig. 333.

How is loue the bond of perfection, a­mongst [Page 154] those as bee vnperfit?


Brotherly loue the bonde of perfection.Because it fastneth men one to ano­ther, and linketh all duties together, (as things are knit together with a band) whereby men become the stron­ger against euils & enemies, yet them­selues still vnperfit, because they lacke fulnesse of Grace and Charity.

AEnig. 334.

How is selfe-loue a fault, yet we are commanded to loue our neighbours as our selues?


The loue of a mans selfe is the pa­terne of a mans loue to others.Selfe loue is a fault if wee loue our owne corrupt reason and will, or if we loue our person with an ill grounded loue; but it is a vertue for a man to loue himselfe (that is) his body and his soule with a right ruled loue, and thus we are commanded to loue our neigh­bour.

AEnig. 335.

What thing is that which is both ours, and not ours, and how this may be?


Loue makes all things common for vse.Our worldly substance and our spi­rituall graces, are ours in respect of [Page 155] propriety, and not ours in respect of vse. For wee are bound to communi­cate vnto others as wee are able, or as they haue neede, Act. 11.29. 30.

AEnig. 336.

What is that which makes things pro­per to be common, and cannot make things common to be proper, and how this may be?


It is true Christian charity which makes such giftes wherof we our selues are the proprietaries,It cannot make things com­mon to be proper. to bee common in vse for the weale of other, whereas on the contrary, Christ with his me­rits, the word and Sacraments which bee common to all, it cannot make proper to any.

AEnig. 337.

How may one with charitie curse o­thers, seeing we are commanded to blesse and pray for our enemies?


The Prophet Dauid out of the spi­rit of prophesie denounced curses and execrations to the publicke desperate enemies of the Church,It loues priuate e­nemies. without the breach of charity, which it were not lawfull to doe vnto our priuate ene­mies [...]



Maketh rich1 The faithfull in their greatest wants are heires of the world. 2 Also in Christ they possesse all things. 3 Also in coueting nothing.

AEnig. 358.

What is that, that increaseth by spen­ding, and wasteth by keeping?


Good things in­crease by vse.A mans blessings spirituall and worldly doe increase by giuing them forth according to our abilitie and calling: but they waste and wither a­way being hid in the ground, as a talent in a napkin, for as to him who hath, it shall be giuen, so from him that hath not, shall be taken that he hath.

AEnig. 359.

How are we forbid to lust, yet wee can neither liue, nor liue well without lust?


Some lusts be good.It is carnall lust either originall or actual, with consent or without, which we are forbid, when we lust some euill condemned of God: but it is naturall lust after things necessarie for life, and spirituall lust after good things of the [Page 165] life to come, without which we cannot liue, or liue well.

AEnig. 360.

What sorrow is that, that is the high way to ioy?


Godly sorrow alwaies ends in ioy;Godly sor­row a path way to ioy. who so truly mourneth for his sinnes as offences of a good God, or for the iniquities and afflictions of others: they so sow in teares, as they shall reape in ioy.

AEnig. 361.

How is grace the mother of good works, and yet good works be contrary to grace? Rom. 11.5.6.


It is the merit of good works,Grace the mother of good works or the doctrine of deseruing by them, and placing trust on them, which cannot stand with the doctrine of grace, for if saluation or election be of grace, it is not of works, yet one cannot do a good worke, but thorough the aide of grace.

AEnig. 362.

How is death the wages of euill workes, yet eternall life is not the wages of good workes?


Euill works me­rit hell.Euill workes are our owne and bee perfect, and so merit death as a stipend by the iustice of the law, which accur­seth euery sinne: but our good workes are from God, not our owne, and be due to him as a debt. also being vn­perfect needing pardon, therefore can­not merit. Rom. 6.25. Rom. 8.18.

AEnig. 36.3.

What is that, that at once is both dead and immortall, and how this may be?


Vnregene­rate menIt is the soule of an vnregenerate man, immortall by nature and Gods decree, but dead in sins and trespasses. Ephes. 2. 1.

AEnig. 364.

How can another be flesh of ones flesh, And yet this one not flesh of his flesh?


Haue no fellowship with Christ.Christ the Sonne of God tooke the flesh and nature which is common to all men, yet many men haue no com­munion with Christ: hee is flesh of their flesh, but they be not flesh of his flesh; hee one with them by commu­nion of nature, and they not one with [Page 167] him by communion of grace.

AEnig. 365.

How may one haue body and soule, yet be all flesh and body?


A man vnregenerate in respect of his qualities,Wholy po­luted. is all flesh and corrupt, in hauing a masse and body of sinne, be­fore his new birth, yet as touching his substance hee consists of body and soule.

AEnig. 366.

What creatures bee they which being dead, are yet sauage and wilde?


Vnregenerate persons are likened vnto wilde sauage beasts,Of a bru­tish disposi­tion. for fiercenes of nature, and their soules being dead through sinne, they walke after the wildnesse of their naturall disposition, and so being dead are still wilde; yea therfore wilde because dead spiritually.

AEnig. 367.

How may a branch be in the Vine, yet be fruitlesse and perish?


Christ is the Vine,Seem to be in Christ. all Christians be as branches; whereas some bee truely [Page 168] grafted into Christ by a liuely faith, and these bring forth good fruit; others be in him onely by profession, or in the account of the Church; or sa­cramentally, as hauing receiued the pledges of vnion with Christ, tasting also some of his sweetnesse: these re­maine barren and fruitlesse, Ioh. 15.2.

AEnig. 368.

How may a thing reuiue and liue again, which was neuer dead?


In their ignorance of the Law sin is dead.It is sinne in a naturall man, which being stirred and irritated by the Law duely considered and vnderstood, is thence said to reviue, Rom. 7.9. wheras before it was not dead in truth, but counterfetly: because it doth not dis­quiet the conscience: as a sleeping dog that stirs not.

AEnig. 369.

How may one that is already dead, be said to dye while he liues?


In the right knowledge of the Law themselues doe dye.When he comes to feele himselfe to bee dead, and earnestly thinkes of his owne damnation reuealed vnto him by the law, though he liue in his body, [Page 169] yet he hath a sense and taste of eternall death in his soule, it fa [...]ing with him as with a condemned malefactor, who dieth while he liues. Rom. 7.10.

AEnig. 370.

How may one be washed, sanctified, eat Christ; And yet not be saued?


One may be washed sacramentally,How far they may go, and yet perish. sanctified generally, eat Christ in a mi­sterie, (the signe of Christ, for likenes called Christ himselfe) receiue the common gifts of the Spirit, as to pray, to preach, &c. yet be an hypocrite, as Saul, Iudas, Simon Magus, &c.

AEnig. 371.

How may one be a great lyer in speaking the truth?


An hypocrite speaking truth in his profession,The hypo­crite is a great lyer. yet 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?


As Herod was; by nature a man,Sinne tur­neth men into beasts. in qualitie a foxe for his subtiltie and wi­linesse. [Page 170] 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?


Securitie.The carnall and carelesse gospeller, his soule sleeps in sinne, being secure of Gods iudgments, while his bodily eyes be awake;Contrary. 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?


Apparance of some righteous­nesse in some wic­ked men.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 [Page 171] 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?


Sinfull scorners reioyce in iniquitie,Scorning, the height of sinne. 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?


In the phrase of Scripture,Sinne in many is still and quiet. 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?


Sinne of oppression, dangerous.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?


Vnbeleife the greatest sinne.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?


Outward Idolatry how many waies.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 2 worshipped out of Christ, or not by, or [Page 173] with Christ, as the Iewes and Turks do worship him. Thirdly, when men are 3 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?


If a worldly Prince be a slaue to his owne passions and lusts,Sinners be slaues. he is at once both a Vassall of sinne, and Emperor of men. Also euery godly person 2 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?


It is the vice of enuy and pride,Enuy a Diabolicall vice. 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?


A wicked tongue.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?


How farre ignor [...]nce is a sinne.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?


It is a false heart, or an euill vnbe­leeuing heart mockinge God with shewes,An euill heart mars cheife workes. 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?


All wicked men sinne necessarilie,Wicked men sinne freely yet cannot chuse but sinne. 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?


Idle know­ledge.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?


Deniall of God.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?


1 God is most free, men are bound to his law.Men must hinder sin in others else they sinne. 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 2 sinne prooues occasion of many and 3 great good, as in Adams fall, in Dauids and Salomons sinne, in Peters deniall.

AEnig. 390.

How are we commanded to contend for [Page 177] the faith, and yet contention is forbid as a fruite of the flesh?


There is a holy and necessarie con­tention when according to our vocati­on we striue for the feare and worship of God,What is strife is wicked. 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?


Herod and Iudas not hauing faith & a good conscience were ill men,An euill man can doe no good work. yet they did many things which for sub­stance of the worke done were good, and good to others; yet in respect of the persons who did them, they were no good but euill workes, for an euill tree cannot bring forth good fruite.

AEnig. 392. 393.

How may two moue the same question yet the one offend the other not?

How may three laugh at one thing, and onely one of them be without sinne?


Actions to be iudged of by the end and minde.If the one moue it curiously for strife sake, the other soberly for learning sake, to be better instructed: or if the one do it out of doubt, and distrust as Sarah about her sonne promised, the other out of faith as Abraham did who laughed for ioy because he beleeued the message touching a childe in his old age; but Sarah of vnbeleife was mooued to laugh, Ismaell in flouting manner, as a Scoffer, Gen. 21.

AEnig. 394.

How may one offend more by doing a good thing, then an other shall do, by doing an euill thing?


Sinning against conscience.He that doth a good thing against his conscience, whiles he iudgeth it e­uill, is more a trespasser then hee who doth some euill ignorantly not know­ing it to be euill.Rom. 14.

AEnig. 395.

How may one without offence of God aske something of him which hee will not giue, yet another asking what he is willing [Page 179] to giue, shall offend?


A childe may aske the life of his fa­ther,Wicked praiers be sinnes. a wife of her husband, yet not offend, (though God be vnwilling to graunt it) being asked with condition of his will, the Isralites murmuring in distrustfull sort, asking meate which God was willing to giue, did sinne in their praier, Paul sinned not in crauing to haue that prick of the flesh remou'd though God ment to denie it, because he praied with submission to his will.

AEnig 396.

How may one be a looser at that time when he is a Winner?


Losse of soule the greatest losse.A couetous man may winne much worldly wealth and yet bee thereby a looser of his soule, also an euill prea­cher may be a looser of himselfe when he winnes others vnto God; Lastely many a wicked man looseth his credit at what time hee gaines some commo­ditie.

AEnig. 397.

How is Vsury a sinne yet one may be an Vsurer without sinne?


Vsury com­mitted without sinne. Lending being a worke of mercy must be free as Christ com­mandeth Luk. 6.Vsurie whereby wee encrease our stocke by compact, in respect of len­ding mony or other things to the hin­drance of our neighbour, is a sinne, but to increase our spirituall graces by the due vse of them, is a Christian v­sury and commendable.

AEnig. 398.

Seeing God alone is to be worshipped, how may we worship men without sinne?


Euill wor­ship is no impeach­ment to religious worship.There is a religious diuine worship (which by our bodies and soules is to be performed to God, as to the sear­cher of the hart and Lord of all) wher­of no part can bee giuen from him to any other without sinne Act. 10. 26. Math. 10. 4. Reuel. 19. 10. But a ciuill worship is due to magistrates and all our betters, in respect of their authori­tie and giftes euen by the commande­ment of God which not to giue wil­lingly is a sinne.

AEnig. 399.

How may the first be last and the last be first?


This is fulfilled in the Iewes,Vocation of the Gentils and Gentiles, who being called after the Iewes were receiued into fauour and stand in grace, while the Iewes who were before them for outward vocation are now cast out for their vnbeleife & become the last, they were last in ac­ceptation with God, who were fore­most in his outward vocation, where­as the Gentiles being last by vocation, became first in acceptation.

AEnig. 400.

What is that, that was once mortall and twise immortall?


It was Adams body once mortall by sinne, twise immortall,Bodies im­mortall. once by creati­on, second time by glorification.

AEnig. 401.

How may death which is as the wages of sinne and porch of hell, bee yet the way and passage to heauen, or how may heauen and hell haue both one gate?


Death naturall is the gate and doore to let into the pallace of heauen,Death the gate of hea­uen & hell. such as fall a sleepe in Christ, and others [Page 182] that die in vnbeliefe and sinne into the dungeon of hell: this difference hap­neth by the merit of Christ his death, sanctifying death to his members, to be a porch of paradice, and not to o­thers, to whom it proues a part of their curse, a passage to the infernall lake.

AEnig. 402.

If Christ hath destroied death by his death how is it that the godly must die?


Christ hath destroied and so taken away the sting of death,All men must die. as it shall not hurt the godly, but help them rather; yet they die, first to fulfill Gods de­cree, secondly to obey his will and or­dinance, thirdly to be ioyned immedi­ately and fully vnto Christ, their head hauing in their death put of sinnes with their bodies.

AEng. 402.

How hath Christ ouercome death by his passion, yet death is the last enemie, that shall be destroied?


Death the last enemy must be destroyed.Christ in his passion got a victory ouer death in part, at the last resurre­ction [Page 183] hee shall haue a full conquest; before the curse was remoued, but at the iudgement the thing it selfe shall be quite done away, to haue no power ouer faithfull persons.

AEnig. 404.

How is it appointed for men once to die, yet there are many that shall not die?


Ordinarily men die once by vertue of Gods appointment;Some onely changed. whereas some dead were raised, and other at the great iudgement shall only be chang­ed, this is extraordinarie, howbeit that change is a kinde of death.

AEnig. 405.

How can a body which is dead and rot­ten yet liue at the same time that it is dead?


The bodies of Abraham, Isaac, and Iacob, Certainety of resurre­ction. (and so of other Saints) At what time they are dead and rotten in the graues, they are [...] to God (to whom all liue) who hath made a Co­uenant of life with the bodies of the elect, as well as with their soules, and is fully purposed to raise them at the [Page 184] last day, therefore to him they are as if they were already quickned to life, Math. 22. 23.

AEnig. 406.

How may it be that dust shall be made to liue?


By the power of Christ.At the resurrection bodies moul­dred to dust, by the mightie power of Christ, shall be restored to life, being ioyned to their owne soules, 1. Cor. 15. 22.

AEnig. 407.

How is it that all shall rise from death, and yet the resurrection is called the re­surrection of the iust?


Of men & women.All men and women shall rise (for resurrection shall bee of iust and vn­iust) but because the benifit of the re­surrection appertaines to the iust, who shall then be glorified in their bodies, thence is it called the resurrection of the iust.

AEnig. 408.

How may bodies bee spirituall and yet remaine bodies?


At the resurrection the bodies of the Saints being the same in substance as before,Spirituall bodies af­ter their resurrecti­on. yet because they shall bee susteined and preserued by the imme­diate workeing of the spirit, without naturall meanes of Phisicke meat &c. hence are they called spiritual, though they stil be bodies, 1. Cor. 15.44.

AEnig. 409.

How is Christ iudge of quicke & dead, yet it is written that he came not to iudge the world?


Christ his comming in infirmitie,Last iudg­ment. it was to bee iudged and condemned for sinne, that he might purchase redemp­tion by the price of himselfe, but his second comming in glory will bee to iudge the world, by rendring euery man according to his workes

AEnig. 410. 411.

If Christ bee the onely iudge of the world how is it written that the Saintes shall iudge the world?

How may it bee that the Saints shall iudge the Angels?


Christ the Iudge.Christ shall iudge the world (that is, the inhabitants, angels, and men) as his fathers lieutenant, by his com­mission and authoritie gathering all before him, inquiring into them, pro­nouncing a righteous vnreuocable sentence, which presently and mighti­ly shall bee executed, thus Christ alone shall iudge: the Saints shall iudge as his assistants, giuing consent and ap­probation to his sentence,How Saints shall iudge. 1. Cor. 6. 2. 3. thus also shall they bee iudged e­uen of Diuels who are Angels of the bottomlesse pit.

AEnig. 412.

How is it that the vngodly shall not stand in iudgement, and God will not enter into iudgement with the righteous, yet both quicke & dead shall stand before him (that sitteth on the white throne) to bee iudged?


All iudged yet with differences.The righteous shall not come into iudgement of condemnation, nor the wicked into iudgement of absolu [...]ion, but all shall come to the iudgement of inquisition and examination, Rom. 14. 2. Cor. 5. 10.

AEnig. 413

What is that, that burneth and consu­meth not, is changed and perisheth, and yet abideth still, and how?


The Bush which Moises saw,The world but altered in qualitie not abo­leshed. Exod. 3. also the heauens, elements, and earth, shall bee burned at last day, yet their substance not consumed to nothing, but purified in that fire, like mettall re­fined in a furnace, that they may a­bide in an immortall and glorious e­state, being for our sinne in bondage to corruption. Rom. 8. 21.

AEnig. 414.

What country is that wherein is all day and no night, and how?


It is the country which we looke for in heauen,Heauen. where shall be an euerlasting most glorious light without any the least darke [...]esse.

AEnig. 415.

What country is that wherein is all night and no day, and how?


It is the region of hell where shall be a perpetuall darknes without any lightHell.

AEnig. 416. 417.

How may one liue, being vnder and in an eternall death?

How may one bee in hell that neuer came in hell?


Hell of conscience.The life of the wicked in hell, shall be a dying life, and a liuing death; one may be in the hell of conse [...]ence who neuer shall come in the hell of the damned.

AEnig. 418.

What reasonable creature is that which had a body, and neuer had soule?


Angels as­sumed bo­dies for a time.The Angels are reasonable crea­tures who assume bodies by Gods dis­pensation; when they were sent on messages to men, they a [...]red as men; but whence those bodies came, or whereinto they were dissolued, it is vnreuealeable, therfore vncertaine.

AEnig. 419.

What people bee they whose life it is at once both happy and miserable, bitter and sweete?


True Chri­stians most blessed.They be true Christians, Gods faith­full [Page 189] children, who be happie and liue sweetely vnder the hope, reioycing of eternall glory, but because they are most troubled with sinne, assalted by Satan, hated and persecuted by the world, therefore their life is miserable and full of bitternesse.

AEnig. 420.

What soule us that which neuer was mixed with body?


God is the soule of the world, which 1 is susteined and gouerned by his secret prouidence,God is the Soule of the world. as a body is quickned and ruled by the soule.

2 Also Faith is the Soule of our 2 soule whereby it liueth to God.

3 Finally Christ is the Soule of the legall Ceremonies, whereof the truth 3 and substance was in Christ.

AEnig. 421.

What grace is that which once had, is neuer last, yet is vtterly taken away?


A liuely faith is gone and vtterly ta­ken away when wee die and inioy the things beleeued:Li [...]ely faith [...]a­seth at our death. yet in this life it is ne­uer lost, being once had, by vertue of [Page 190] Christs prayer, Ioh. 17. and by Gods couenant, which is euerlasting. Ier. 32.

AEnig. 420.

What gift is that whereby we liue to God, yet it selfe shall dye when we liue?


No vse of it in hea­uen.We liue now by faith in the Sonne of God, Rom. 1. 17. Gal. 2. last: but when we shall liue by sigh [...] in heauen, then shall be no vse of faith.

AEnig. 421.

What rich man is he who made a great supper without meate?


Christ en­tertained by a faith­full soule.It is Christ Iesus when he cometh to suppe with a faithfull soule without earthly delicates.

AEnig. 422.

What fire is that which being once kind­led, is neuer quenched and how this should be?


Hell fire vnquen­chable.The fire of contention between the seede of the Serpent, and the seede of the woman, will neuer be extinct.

2 The fire of Gods vengeance in hell will burne for euer, so long as God in­dureth.

AEnig. 423.

Seeing all liuing creatures heere in earth be corruptible, how is there a worme that shall neuer dye?


It is that worme mentioned in the Gospel,Torment of the dam­ned. euen horror of conscience for sinne, which shall gnaw the soule euer­lastingly, euen as wood is eaten by the worme.

AEnig. 424.

How are we forbid to fashion our selues to this world, yet without sinne we may fa­shion our selues to the world?


We are forbid to fashion our selues to the world of the wicked,We must not follow the wicked. by imita­ting their vngodly customes and waies, but to follow the world of beleeuers, by liuing after their good example. this is a duty.

AEnig. 425.

How we may haue two mindes, and but one soule?


A regenerate man,Our minde renued in part. hauing but one soule, yet in the state of corruption had his minde wholy depraued, which [Page 192] by grace is wholy renewed, but not perfectly; whence it is that still, hee hath both a good minde and an euill.

AEnig. 426.

How may they waite for adoption, which be already adopted; and how this may be?


The full fruit of Adoption enioyed in Heauen.The adopted children of God, which be already sonnes, and haue the spirit of adoption, yet they doe want the full fruition of the heauenly inhe­ritance, (being heare cloyed and clog­ged with sinnes and miseries) which they doe both earnestly and certainly waite for.

AEnig. 427.

Whether dumbe and deafe may be sa­ued, seeing faith is by hearing, and onely beleeuers are saued?


Dumbe & deafe, how saued.Infants, idiots, dumbe and deafe, which be the children of faithfull pa­rents, they be within the couenant, and haue the seale thereof, therefore cha­ritie will hope well of their saluation. Secondly, though they lacke the ordi­nary meanes of engendring faith (to wit) hearing of the word preached: [Page 193] yet seeing this commeth to passe with­out their owne default, by defect of yeeres or senses, therefore God who is not tyed to the meanes necessarily may without them, and doth inspire faith into so many of them as be elect; the Spirit bloweth where he liste; if the Rauens call vpon God, what let­teth but Christian Infants may in their kind and degree? yea the Scrip­ture doth attribute a kinde of invoca­tion to them as Psal. 8. And how shall they call on him, whom they do not beleeue, therefore they may haue faith, as they haue reason, the facultie, without the vse.

AEnig. 428.

How is God found of such as seeke him not, seeing it is written, God is found of such as seeke him?


Elect sinners before they bee found of God and converted,Elect, found of God before they seeke him. they are found without their seeking: God rather seekes them as in the Parable of the lost sheep, Luk. 15. and of the Vine­yard, Math. [...]. but being once found and co [...]ted, God mooueth them [Page 194] to seeke, by which seeking, they shall finde God more and more, and thus they finde when they do seeke.

AEnig. 429.

How can mens flesh or garments be vn­cleane, seeing they be the creatures of God, and all be good which he hath created?


They may be vncleane ceremoni­ally, by touching of a Leper or dead corps,Vncleannes &c. Secondly, as creatures they be not vncleane but cleane, yet may bee and are defiled by contagion of sinne.

AEnig. 430.

How can God punish children with their parents, who sinne not as they sin­ned?


Originall sinne in Infants.Children doe not sinne by actuall transgressions, as their Parents doe, yet haue in them the selfe-same origi­nall corruption, which they drew from their parents, and which will bring forth in time (in such as be left to their naturall sinne) the selfe-same fruits; therefore as men destroy young Wolues and Foxes, because they take [Page 195] the same pestilent nature and qualities with their dammes; so God is iust by smiting the parents vpon the children, for they be guilty (by birth-sinne) of his wrath, and will tread in their pa­rents steps.

AEnig. 431.

How Christ can be said to be only wise, seeing others (as Salomon) be wise also?


Christ his wisdome is essentiall to him; also most perfect,Man; wise but by par­ticipation of Christs wisdom. whereby hee (as God) knoweth himselfe and all things exactly, yea and he is the Au­thor of all wisdome, both in Angels, and men, and thus hee is onely wise, which word onely excludeth not the persons of the Trinity, but creatures, who are wise but in part, and by parti­cipation of Christ his wisdome; and so as they cannot giue their wisdome to others.

AEnig. 432.

How can we giue any glory vnto God, seeing hee can receiue no more than hee hath?


The glory which we giue vnto God, [Page 196] is an acknowledgment and confession of Gods glorious properties,How men-giue glory to God. his wis­dome, goodnesse and power before men, that they magnifie him with vs, and not any addition to his most ab­solute glory, which he had with him­selfe from euerlasting. Ioh. 17.4.

AEnigma 433.

How doth Christ say to his Apostles, you haue entred into other mens labours yet Paul denieth that hee built vpon any other mans foundation?


How Paul built on no other mans foundationChrist meaneth the Prophets, and the labours which they take to instruct the Iewish Church, by their diuine wri­tings: and Paul saith truly, that hee built on no mans foundation, because he preached to the Gentiles, which before had not heard of Christ, as he saith, Rom. 15.

AEnigma 334.

How is euery man bound to please his neighbour, yet he that pleaseth man can­not be the seruant of Christ?


How one man must please ano­ther.We must please our weake neigh­bour in that which is good and profi­table [Page 197] to aedi [...]ie him, Rom. 15. 1.2. but wicked and stubborne sinners in that which is against honestie and religion, we may not please, if we will approoue our selues the seruants of God: and thus Paul is to be vnderstood of plea­sing Infidels, against Christian faith to their destruction, Gal. 1.10.

AEnig. 435.

How was the sound of the Apostles gone into the whole world then, when the Gos­pell was not euery where preached?


That in Paul his time the sound of the Gospel,Gospell, how prea­ched to all the world. came into all places of the habitable, and inhabited world, is very cleare by Ro. 15.19. & Col. 1.6. & 23. & Rom. 11. according to the commis­sion of Christ, Matth. 28. which no doubt the Apostles faithfully execu­ted; howbeit now in our times many of those countries which first enioyed that light, haue through their vn­thankfulnesse lost it, as Christ threat­neth, Reuel. 2. Also some Countries might then lye drowned vnder water, (which are bared and dry since,) and some since found out which were then vnknowne.

AEnig. 436.

If God be rich towardes all, how be any reiected and left poore and naked of grace?


All saued how to be vnderstoodBy (all) is not ment euery singular person, but it is put distributiuely here in Rom. 10. 11. to all (that is) whe­ther Iewes or Gentiles, without distin­ction of Country as in time past, vn­der the law: also restrictiuely with li­mitation, to all which beleeue and call vpon him.

AEnig. 437.

How is it that the Prophet praieth to be taught to number his daies, yet euery childe can do so much?


Numbring our daies.It is one thing to number our daies Arithmetically, to summe vp our yeeres which is soone done; it is ano­ther thing to number them Theologi­cally, or Christianly to be led to wise­dome and godlinesse, by consideration of their shortnesse and vncertainety, which is not done but by grace from God.

AEnig. 438.

How may one at once bee married and [Page 199] not maried, possesse riches and not possesse, vse the world and not vse it?


This is done by mortification and deniall of a mans selfe,Mortifica­tion. and contempt of the world, which causeth that they which are indeed maried and haue possessions, yet haue no hinderance thereby to godlinesse, and the king­dome of heauen, because they set not their hearts vpon them.

AEnig. 439.

How the same persons may be at once both children and seruants to another?


As God is both a Lord and Father,A Child and a Ser­uant both at once. so the bel [...] may be at one time, though [...] respects, Seruants to the [...], and Children to that Fa­ther.

AEnig. 440.

What ladder is that, which toucheth both heauen and earth; and how this may bee?


That ladder is Iesus the sonne of man,The ladder to heauen is Christ. Ioh. 1. [...]v.last. who toucheth hea­uen by his diuinitie, and earth by his humanitie; also his mediation hath made peace between heauen and earth, [Page 200] ioyning God and men together, who were enemies through sinne. Ephes. 2. and finally, by whom it is alone, that wee haue accesse to the kingdome of heauen, for he is scala Coeli, and the way and life.

AEnig. 442.

How may creatures descend and ascend vpon a ladder which hath no stayers or steps?


Vpon who the Angels ascend and descend.The Angels, those most noble crea­tures, by ministring to Christ their head, and for his sake and honour vn­to his members, do ascend and descend vpon the Sonne of man, that mysti­call and immateriall ladder.

AEnig. 443.

If God dwell in heauen, and heauen be a creature, how was God without a dwel­ling before the heauen was made?


The Hea­uens wher­fore made.This I answer with Augustine, God neither needed house to dwel in, when there was no heauen made (for he was a heauen and a house to himselfe) nei­ther the heauens being made, he did finde a seat as a stranger wearied with wandering: the heauens haue no glo­ry whereby God is more blessed, but [Page 201] wherby Angels and men may be more happy, in beholding and enioying there the glory and maiestie of their good. Creator.

AEnig. 444.

How is it written, that wee know not what to aske, yet the Lord hath taught vs in a praier what we should pray for?


We haue a prayer giuen to teach the matter of our petition:The Spirit it is that teacheth vs how to pray. but the right manner of asking wee must bee taught by the Spirit, who also in extre­mities and perplexed cases, suggests motions and requests, such as we our selues know not of. Rom. 8.

AEnig. 445.

How may it be said, that the wicked know God, and yet the Scripture denieth that they know him?


They know him by a generall know­ledge from the sight of the creation,The wicked how said to know God. but not by a speciall knowledge of faith: they know him as a God, but not as a Sauiour. Finally, they know him historically, not effectually to sal­uation.

AEnig. 446.

If the Spirit make intercession for vs, [Page 202] how is Christ our only intercessor?


The spirit, how it praieth for vs.The Spirit maketh intercession one way, by suggesting and prompting vs, helping vs to pray, Rom. 8. and Christ another way by merit of his death.

AEnig. 447.

If Christ be Lord of all, how is he called a seruant?


Christ; how called a Seruant.A seruant, in respect of his Father who sent him with commandement, to teach and redeeme his Church, Esay 53. in respect whereof he is Lord, hauing purchased it by his death, and now gouerning and preseruing it by his Spirit and power.

AEnig. 448.

Rom. 9.1. How may Paul sweare, yet breake not the precept, which saith, sweare not at all?


Swearing; how for­bidden.The precept forbids rash swearing, and swearing by creatures, as appeares in the place of Mat. 5. Paul sware ad­uisedly in a waighty cause by the name of God only.

AEnig. 449.

How can he be said to returne to vs, who is euer with vs?

[Page 203]Euer with vs by presence generall, by essence and power; yet returnes by his grace and benefit, when God resto­reth them to such as were in part, and for a time without them.

AEnig. 450.

How can hee be said to differ or long to put off, who doth all things in due time?


In respect of vs who iudge of God as we would do of men,How a thing may be said to be prolon­ged yet done in due time. or because he commeth not when wee would; yet when it may be best for our good, and that is due time.

AEnig. 451.

How can Christ be of the seede of Da­uid, seeing he came not of Ioseph?


His mother Mary was of Dauids stocke, and linage,How Christ is said to be the sonne of Dauid. and that is enough to make Christ the sonne of Dauid after the flesh, Rom. 1. 5.

AEnig. 452.

Seeing the Godhead did not arise, how was Christ declared God at his resurre­ction?


The raising of his dead body by his owne power was an argument of his godhead,The raising of Christs body an ar­gument of his godhead which though it rose not, yet [Page 204] witnessed it selfe in quickening and rai­sing of his dead body.

AEnig. 453.

If euery man be a lier, how is not he a lier who spake and wrote this?


How all men are liers.Not in speaking and writing, a lier, because he was inspired of God, and preserued from error in his doctrine, and writing, yet naturally a lier as o­ther men be all without exception.

AEnig. 454.

How can Paul say no man is iustified by the workes of the law, and againe the doers of the law are iustified, and say truly?


The works of the law iustifie not and why.He saith truly in both if wee vnder­stand him to speake of the workes of the law, in one place as they be perfor­med of vs vnperfitly so they iustifie not; and in the other place as they be commanded of God, in al perfection, so they are able to iustifie: in that they do not, the cause is in vs who fulfill them not, Rom. 8. 3.

AEnig. 455.

Abraham beleeued and it was accoun­ted to him for righteousnes, and Phineas [Page 205] did a worke which was reckoned to him for righteousnes, how doth this agree?


Very well, if by righteousnes in the one place yee meane forgiuenesse of sinnes,Of Faith and works imputation of righteousnesse by the obedience of Christ; and a righteous act or dutie in the other place: for workes iustifie declaratiuely though not effectiuely.

AEnig. 456.

How is patience both the cause and ef­fect of experience?


The cause by working experience and trying Gods goodnes,Of patience and power, vpon which followeth increase of pa­tience, as an effect of that experience, Rom. 5. 6.

AEnig. 457.

How is that iustification doth not a­bound towards all, seeing condemnation came vpon all?


Because all be not in Christ by faith as all were in Adam by creation.Of iustifi­cation and condemna­tion. Christ is iustification to all his, as Adam is condemnation to all th [...] come of him Rom. 5.

AEnig. 458.

Seeing all men were Gods owne, how was it that he bought them?

[Page 206] Wee were bought with a price.He bought vs with a price in asmuch, as we were by Gods righteous iudge­ment for sinne inthralled to Sathan who was Lord ouer vs, till Christ by the ransome of his life redemed vs?

AEnig. 459.

Seeing Baptisme is a Sacrament of re­pentance and mortification, and infants cannot repent and mortifie sinne, how is it that they are Baptized?

Baptisme of infants.Baptisme is giuen Infants by the right of the couenant to which they belong, and therefore ought to haue the seale which is a lesser thing; also the grace of repentance is both sealed and furthered in Infants by this Sacra­ment, also the effect of Baptisme fol­lows long time atfer the act of baptism.

AEnig. 460.

How is it that any were damned, seeing the Apostle saith, he that is dead is freed from sinne, and where no sinne is, there is no damnation?


Dying to sinne.They which bee ciuilly dead, sinne not by outw [...]d actuall sin, as theiues strangled steale no more, all such as be spiritually dead are freed from the do­minion and power of sinne.


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