Theological Rules, TO GUIDE US IN THE UNDERSTANDING and practice of holy Scriptures:  
Two Centuries: Drawn partly out of Scriptures themselves: Partly out of Ecclesiastical writers old and new.  
ALSO AEnigmata Sacra, Holy Riddles; Or Mystical Cases and Secrets of Divinity, with their Resolutions.  
Four Centuries: The unfolding whereof layeth open that Truth that concerneth Salvation.  
By T. W. Preacher of the word.  
LONDON Printed by Edw. Griffin for Fran. Burton, and are to be sold in Paul's Churchyard at the sign of the green Dragon. 1615.   

TO THE CHRISTIAN READER.  
IT is not the words of holy Scriptures only, but the sense and meaning, (Beloved in Christ) which is carefully to be searched after of all those who desire the knowledge of that Truth which bringeth to salvation such as endeavour to live thereafter. This appeareth well by that worthy sentence of a Greek Father, affirming, 
Basill.  That Piety consisteth not in the sound of the Air, but in the force of things signified, whereunto acordeth that of Hierom the Latin Father. 
Hierom.  The Gospel consisteth in the inward marrow of the sense, and not in the outward sound of words; not in the leaves of letters, but in the root of reason. To this purpose as I have heretofore traveled to lay forth the signification of words in Scripture by a short and easy Dictionary already by me published to the world, in the kind acceptance whereof and other my labours, I have tasted of thy courtesy, to my great encouragement: So have I now thereunto added Two Centuries and more, of Theological Rules, and above Four Centuries of Mystical Cases and Secrets of Divinity with their Resolutions, as good helps and means to bring to light the hidden understanding of the Scripture. For, certain it is, as human Arts and Sciences, be they Grammar, Logic, or the rest, so neither Divinity, which is the Art of Arts, and Queen of Sciences, can either be taught or learned without Precepts and Rules; And as it cannot be practised, so can it not be understood without special fit Rules to guide us in the Interpretation. For the most of these Rules, especially such as be derived from ancient writers, I am beholden to Flaccius Illiricus; the rest I either collected out of later modern writers, or by my own observation. I have also added an Explication of all the Rules which be drawn immediately out of the Scriptures: To the other, which be collected out of ecclesiastical Authors, I have (for the most part) joined both Reasons and Examples, to explain them the better. Some of these Rules do further our understanding in the Old: some in the New Testament: and some in both. Some of them will steed us in the Doctrines, some in the words and forms of speeches used in the Scriptures: and some serve to govern us in the study and practise of the word. Whatsoever use or worth they be of, (which I verily hope will be much and manifold,) I dedicate them, to all the Faithful wheresoever throughout this land, dispersed.  
If any either joshua or other young man, shall out of envy or jealousy object, that by this means not only Eldad and Medad, but (as Chrysostome speaks) the Shepherd and the Husbandman, and the Spinster, will be able to prophesy and know as much as some Preachers do. An answer is framed to my hand by Moses the man of God: I would to God that all the Lords people could prophesy, and that the Spirit of the Lord were put upon them. And by Paul, Let the word of God dwell plenteously in you in all wisdom. Col. 3. 16. If this satisfy not, The next answer is, that if they who find fault will labour to do as much, or much more service to the Church by their painful endeavours, they shall do it I assure them without envy on my part. As for you beloved in the Lord, take in good worth, I beseech you, both these my Two Centuries of Theological Rules, and also my Power Centuries of AEnigmata Sacra, or Mystical Cases and Secrets of Divinity, annexed, (of whose use see their proper Preface) and improve them to your greatest spiritual gain in Christ. To whose Grace I commend and commit you to be guided and comforted by it for ever. Farewell, from my house in Canterbury. 1615.  
Yours to his uttermost T. W.   

Theological Rules, drawn partly out of holy writ, partly out of ecclesiastical writers both ancient & modern, serving to guide us in the understanding and practice of holy Scripture.  

52. Rules drawn immediately out of themselves.  
ASK and ye shall have, 
1 Rule.  Seek and ye shall find, Knock and it shall be opened unto you: Math. 7. 7.  
The true and saving knowledge of the Scripture by most earnest and daily prayers is to be begged of God through Christ: 
Explication.  jam. 1. 5.  
Christ begun at Moses and interpreted to them the Scriptures, 
2 Rule.  and opened their wits, that they might understand them: Luke 24. ver. 27.45.  
It is Christ his office to open to man, 
Expl.  both the Scriptures by the ministery of the Church, and his mind by illumination of his spirit.  

3 Rule.  The spirit shall lead you into all truth, he shall write the law of God in your heart: john. 14.26. jer. 31.33.  

Expl.  The holy spirit is both author and interpreter of Scripture, which as it is inspired by the holy ghost: so by his enlightening, it must be believed and practised: Therefore the high and sovereign authority of interpreting of Scripture doth belong neither to Counsels, Fathers, nor Pope: but to the holy spirit the inditer of the Scriptures, he is the principal interpreter. 2. Pet. 1. 20. he that makes the law is best and highest interpreter of the law.  

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

Expl.  We must desire to know nothing beyond, or above, or besides Christ: than whom in the scriptures god hath revealed no greater, nor no other thing: even Paul made this the bounds of his knowledge, desiring to know nothing save Christ and him crucified.  

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

Expl.  Nothing is to be lightly regarded, which is found in holy scripture. Mat. 5. 18.  
How can they preach except they be sent? 
6 Rule.  how can they hear without a preacher. how can they believe except they hear? Rom. 10.14.15.  
We must depend for sound instruction not upon men's traditions, 
Expl.  or fantastical revelations: but upon the sacred ministry set up of god in his church, which is the pillar and ground of truth, because it propoundeth the truth of doctrine, and maintaineth it, not because it overrules the sense.  
Turn not from my precept neither to the right hand nor to the left: 
7 Rule.  neither put to them, nor take from them. Deut. 5. 38. & 12. 32.  
The scripture gives us a perfect direction both for faith and manners. 
Expl.   
Christ is the end of the law to every believer. Rom. 10,4. 
8 Rule.   
Christ with his passion and obedience is the sum, 
Expl.  mark and perfection of the whole law, to such as have faith to apprehend him. For the law requires absolute justice or righteousness, which believers find in Christ alone.  
Fear shall make you understand the hearing. 
9 Rule.  Esay. 28,19, Psal. 119.71.  

Expl.  The cross and affliction (being sanctified) is a good help to the experimental knowledge of the word.  

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

Expl.  Every part and sentence, word, or work mentioned in scripture containeth some profitable lesson for our use. 2. Tim. 3. 16.  

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

Expl.  Great, earnest, and continual study is to be used of all such as will profit by the scriptures. john. 5.39.  

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

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

13 Rule.  Understand according to sobriety. Rom. 12,3.  

Expl.  A christian must seek no more than is revealed, contenting him with that which is taught in Scripture.  

14 Rule.  How is it that ye understand not these things.  
A christian must strive to be ignorant of none of Christ's words. 
Expl.   
It is written. Rom. 1.17.10.15. 
15 Rule.   
Scripture is the rule of all truth, 
Expl.  whatsoever truth may be proved by Scripture, it alone is a sufficient witness in stead of all other authorities and testimonies, for it alone can convince the conscience: therefore Christ and his Apostles contented themselves therewith.  
The only begotten son, 
16 Rule.  he hath declared him. john. 1. 18.  
We know so much of God, 
Expl.  as Christ in scripture hath made known unto us.  
Therefore ye err because ye know not the scripture and the power of God. 
17 Rule.  Mat. 22. 29. Rom. 9 25. as also Hosea etc.  
God must be joined with his word, 
Expl.  & the word teacheth us never to hear scripture otherwise, then if we heard God speak, nor to believe otherwise of him, than he hath manifested of himself in the word.  
Paul confounded the jews, 
18 Rule.  conferring places of Scripture to prove jesus to be the Christ.  
Because jesus is such an one as the 
Expl.  scriptures of the Prophets have described the Christ to be, therefore we must receive him for the Christ, and rest in him alone for salvation: also for the attaining of the true meaning of the scriptures which speak of Christ, there comes great light by comparing places.  

19 Rule.  My word and my preaching was not in the enticing speech of man's wisdom; but in plain evidence of the spirit and of power. 1. Cor. 2, 4.  

Expl.  We may not be offended with the simplicity and plainness of style and matter, which we find in scripture, which although they have a grave eloquence, yet want such pompous and painted words, as worldly carnal Rhetoricians hunt after, and desire to be applauded for. Blessed is he, who is offended neither at the ignominy and meanness of Christ's person, life, and death, nor at that which the Apostle calleth foolishness of preaching, and plain evidence of truth 1. Cor. 1. 21.  

20 Rule.  The natural man perceiveth not the things of the spirit of God. 1. Cor. 2. 14,  
Our own natural capacity (how quick and sharp soever) 
Expl.  doth not make us fit readers and auditors of the celestial philosophy which is in Scripture. human Philosophy requires an auditor or scholar prompt witted, capable of knowledge: but divinity in stead of finding a fit scholar must first make him so, by renewing his wit and mind.  
They shall all be taught of God. 
21 Rule.  No man cometh to me, except the Father draw him. He cometh to me which hath learned of the father. joh. 6. 45.  
The saving knowledge of heavenly truth is not in the power of any man, 
Expl.  minister or other, no nor of Angels to give, but is the peculiar work and gift of God, who is the only effectual schoolmaster or teacher which teacheth the heart within, drawing it to faith and to Christ.  
Thou hast hid these things from the wise, and revealed them to little ones. 
22 Rule.  I thank thee Father for so it was thy pleasure. Math. 11. 25. 26.  
Such as are worldly wise are least capable of heavenly truth, 
Expl.  which is most commonly showed to such as have least wit and worldly prudence to rest in, and farthest of from opinion of great wisemen. and thus it is, because God will have it to be so, to confound wise things by foolish. 1. Cor. 1. 26. 27. therefore let men be fools in themselves (that is lay aside all overweening conceit of their own wisdom) that they may be wise to God. 1. Cor. 3. 18.  

23 Rule.  If ye know these things, happy are ye if ye do them. joh. 13. 17. Blessed are they that hear the word of God and keep it. Luk. 11. 28.  

Expli.  The end of studying the scripture is not knowledge, but practice. we hear and read that we may learn, we learn to know, we know to practise, and do. and if this be the end of moral, much more of Theological philosophy, whose theory without practice is hurtful.  

24 Rule.  If any will do the will of my Father, he shall know. john. 7. 17.  

Expli.  When any endeavour to do the known will of god, he shall know it more clearly and more abundantly.  
We believe and know that thou art Christ, joh. 6. 59 
25 Rule.   
In matters of divinity we must first believe and then know, 
Expl.  not know and then believe. In human sciences it is otherwise, for there men are brought to assent and believe, by experience, knowledge and sense, as to credit the fire to be hot, water moist, are by knowing and feeling: but it is plain contrary in Theology, there belief and assent go before experimental knowledge, sense, and use.  
God giveth grace to the humble. 
26 Rule.  The meek and humble he will teach his ways. jam. 4. 6. Psal. 25. 8.  
Such are sure to grow up in sound knowledge of God to salvation, 
Expl.  which most see and feel their own spiritual poverty, how ignorant they be by nature, and how unable to know aught without new enlightening, being ready to submit with meekness, both judgement and affections, to be guided by the word.  
The secret of the Lord is revealed to them that fear him, Psal. 25. 13. 
27 Rule.   
The true worship of God (which is, 
Expl.  he that feareth him) shall much profit by the study of Scripture. For as in other arts which are human, such as often exercise themselves in the precepts thereof do thrive best in that art● so they which often and reverently exercise themselves in the duties of God's fear and religion, labouring for sorrow, and contrition of heart for sins committed, for sense of forgiveness, and to get peace of heart and conscience, and comfort of the word preached, often praying and confessing their sins, privately wreftling with their lusts, Satan, and the world, and finally being much and religious in the works of piety, such do exceedingly increase in good knowledge; Let this be marked and done.  

28 Rule.  And they remembered his words, Luk. 24. 8.  

Expl.  Many things which are not understood at the present when one reads, or hears them, afterward are made more easy, therefore let none be discouraged if they learn little at first, but wait upon God, for illumination of his spirit, as Mary did, Luk. 2.  
To him that hath shall be given; 
29 Rule.  from him that hath not shall be taken, even that which he seemeth to have, Luk. 8.18.  
Where there is care and conscience to keep and make good use of that knowledge which a man hath already towards himself and others, 
Expl.  according to his gifts and calling: then will God of his mercy make former knowledge to abound, as he will curse the gifts of such as are careless in using them well. Let such earnestly think on this as do not apply their knowledge to their own direction and information of others.  
That when they see they should not see, 
30 Rule.  and when they hear they should not understand, Luk. 8. 10.  
It is a righteous judgement in God upon the wicked, 
Expl.  which have no will nor care to obey the truth which they hear, that they shall be no better for all their hearing and knowledge, but rather the worse, their light being turned to darkness.  
The world cannot receive the spirit of truth, joh. 14. 17. 
31 Rule.   
No wicked man is capable of divine 
Expl.  truth because he is uncapable of God's spirit, not possible therefore is it that he should profit by the word.  

32 Rule.  I could not speak unto you as to spiritual, but as to carnal, and to babes, 1. Cor. 3. 1. 2.  

Expl.  The same truth of salvation is laid forth in scripture after two manners or fashions. The first is easily and familiarly, so as children and weak 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 every one consider what kind of teacher he is meet for, whether for catechizing points, or for sounder instruction, some have yet need of the former, and some can brook the latter.  

33. 34. Rule.  I am the God of Abraham etc. God is the God of the living, Math. 22. 23.  

Expl.  From hence we learn two rules, one, that there is a twofold knowledge to be got from scriptures, one direct and far more certain, namely from that which God in his word expressly affirmeth or denieth, as thus, That God is the God of Abraham. The other knowledge is by due deduction and firm consequence, when from express words some truth is strongly collected, as this, that Abraham, Isaak, and jacob shall live and rise according to their bodies, because God is not the God of the dead but of the living; this kind of knowledge is also very certain; but deceitful is the knowledge which by sophistry and false consequence is drawn from plain texts. The next rule from hence is this, that such truths, as by firm consequence are collected from the word, must be believed, as that which is expressly written in the word, for it is God's will; therefore this consequence that Abraham and the Saints departed, shall rise, must be credited no less than that express scripture from whence Christ drew it.  
How can I understand without a guide: Act. 3. 18. 
35 Rule.   
Instructions be as needful (as guides) in an unknown way: 
Expl.  and what is too hard for us, when we read, let us inquire of the godly-learned pastors, and submit to their instructions out of the word.  

36 Rule.  Avoid profane and vain babbling: give not heed to fables and genealogies, stay foolish questions, etc. 1. Tim. 1.4. 1. Tim. 6.20. Titus 3.9.  

Expl.  Subtle, intricate and vain scruples, doubts, and questions, must be shunned, and the plain profitable truth quietly embraced without contention about things which have no fruit of edification in godliness.  

37 Rule.  Evil words corrupt good manners. They lie in wait to deceive: 1. Cor. 15. Eph. 4. 14.  

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

38 Rule.  Some having put away a good conscience, as concerning faith, have made shipwreck.  

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 give over to heresy and errors, such as cast away conscience of walking after Gods will revealed in his word.  
This is my beloved son hear him: Math. 17.5. 
39 Rule.   
All Christians are commanded to attend (for their direction in things of salvation) unto Christ, 
Expl.  the only doctor of his Church, and to be led by his voice, as good sheep; we may not hearken and believe, what any father or counsel saith, unless they say what Christ taught, who is before and above them all.  
My sheep hear my voice and know it: 
40 Rule  but the voice of a stranger they will not follow: joh. 10. 4. 5. 27.  
True Christians must be so expert in the doctrine of Christ, 
Expl.  as that they can discern it from all false doctrine; and secondly, they must account all that, strange doctrine, which is not according to the voice and words of their shepherd, Christ.  
Be near to hear, looking well to your feet when ye enter into the house of God. 
41 Rule.  Take heed how you hear. I will muse upon thy testimonies, my study shall be in thy statutes: Psal. 119. Eccles. 4. 7. Luke 8.  

Expl.  Preparation is needful before the word preached, attention in the hearing, meditation and study how to profit by it afterward.  

42 Rule.  Understand ye all these things? they answered yea: Mat. 13.51.  

Expl.  A rule hence ariseth for children, servants and parishioners, to suffer their governors to examine them after their hearing & reading the word; this course will make them heedful, and causeth them to see what they have lost, and gained; and to digest and imprint the word the better in their minds.  

43 Rule.  They read in the book of the Law distinctly, and gave the meaning thereof by the Scripture itself. Christ interpreted to them, etc. Nehem. 8 8.9 Luk. 24.27.  

Expl.  The surest mean of interpretation of scripture, is by scripture, which is the best commentary to itself, when the phrase is marked, and matter, and scope, and place compared with place, hard with easy; the exposition of all learned writers to be so far admitted, if that exposition which they give, be grounded on the scriptures.  
Christ said, avoid Satan, for it is written: Math. 4.10. Rom. 10.14.15. 
46 Rule.   
The scripture is the only competent judge to decide all controversies, 
Expl.  and the most strong weapon to repel all Satan's temptations.  
And they confirmed the word with signs and wonders, etc. Mark. 16. 20. 
47 Rule.   
The authority and truth of the Gospel needs no new miracles to ratify it, 
Expl.  being so sufficiently confirmed with the miracles of Christ and the Apostles Let no man therefore doubt of the truth, because Ministers work no miracles, nor like popery the better for their lying wonders.  
They talked together of those things which were done: Luke 24. 25. 
48 Rule.   
Conference with others of heavenly things is profitable, 
Expl.  with such Christ will be present to inform them.  
I have hid thy words in my heart, that I might not sin against thee, Psal. 119. 11. 
49 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 believe, nor do more, than he remembreth.  

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

Expl.  The word of God once known, must ever be in ones eye, (as a mark which Archers look on to aim at) so the word (consider) signifies in the original, as the learned say.  

51 Rule.  I know that Abraham will teach his servants my laws, therefore I will not hide from him what I mean to do, Gen. 18. 17. 18. 19  

Expl.  The storehouse of the family is the breast of the master, who the more he poureth out to the information of his servants and children, the more shall his own store of heavenly wisdom be multiplied, to him that hath, it shall be given.  

52 Rule.  Whatsoever you do, do all to the glory of God, 1 Cor. 10.31.  

Expl.  The utmost and farthest end of our studies in the scriptures, must not be our own glory in heaven: but God's glory and praise.    

Rules to direct and guide in the reading and studying the holy Scripture, gathered out of ancient and modern Authors.  
THE holy scripture useth no kind of speech which may not be found in common custom of speech amongst men, 
1 Rule.  as August. lib. 1. de Trin. cap. 12.  
Because in the scripture God speaks not to himself, but to us men: 
Reason.  therefore he hath fitted, and tempered his style, to our forms of words, which we are most acquainted with, Hilarius in Psal. 26. There is good reason then why the Scripture should be more regarded of us for the meanness and homeliness of the phrase, sithence it is framed to our good.  
The two tongues wherein the Scriptures were originally written (to wit Hebrew and Greek) 
2 Rule.  have their Idioms or proprieties, which being observed, bring much light, and being neglected the sense will be troubled, Augustine intract. in johannis 10.  

Examp.  The Hebrew and Greek words both which be translated (for ever, or everlasting) do not signify properly eternity in every place where it is used, but great continuance according to the propriety of both tongues Psal. 132. 14.  

3 Rule.  The scriptures have some peculiar words by which they use to signify some proper and peculiar matter Ambros. in Luk. 1. 
Examp.  An Angel appeared to Zachary as also in Genes. it is writ-God appeared to Abraham, in which places the word (appear) signifies peculiarly that which is seen of a sudden, and could not be perceived before.  

4 Rule.  Sense of scripture is to be gathered out of the words. For as a child in the womb, 
Reason.  or a kernel in the shell: so is the truth of things contained in words, without the understanding whereof we cannot know the sense and meaning, Hilar. de Trinit. 5. Hieron: in Eccles. cap. 1. It is therefore absurd to proffer to teach the scriptures, or to learn them without care to interpret words and phrases.  
In scripture some time good things are spoken well, 
5 Rule.  when righteous things are taught rightly, as Repent and believe the Gospel. 
Examp.  Or secondly evil things are taught evilly, when wicked things are persuaded, as in job, Curse God and die. Or thirdly, good things are uttered evilly, when some right thing is said with a perverse mind, as that joh. 9 Be thou his disciple. Or fourthly, evil things well spoken, and dishonest things uttered in honest terms, as David went into Bathsheba. And Rom. 1. The women changed their natural use into that which is against nature, and innumerable such like. See Gregor. moral 23. cap. 3. Reason hereof is, 
Reason.  because the scripture speaks many things in the person of ungodly men, whose crooked words it doth report unto us, aswell as their deeds.  
It is the manner of scripture not seldom to put one word twice in one sentence, 
6 Rule.  with a different signification. john. 4. 35. where the word (harvest) twice put, 
Examp.  doth vary his signification, first noting the earthly and bodily harvest, and the spiritual harvest in the latter place. Origen. in Rom. 3. also joh. cap. 4. 13. 14. Water is twice repeated in diverse sense first for elemenmentary water, secondly for spiritual, to wit, graces of the holy Ghost.  

7 Rule.  This copulative particle (And) is used by the Prophets sometime when nothing is coupled and joined together. 
Examp.  August in Psal. 4. Ezek. cap. 2. 1. And he said to me. Also Ezek. 5. 1. And thou son of man, and very often else where. Also this particle, Therefore, or Then is not always illative or argumentative, Rom. 8. 1. Reason is, 
Reason.  either after the manner of the Hebrews this particle (And) beginneth the sentence absolutely without respect to any thing went before, or it doth abound being more than needs, or because it coupleth the words uttered outwardly, to that which the Prophets heard inwardly.  

8 Rule.  By bodily things the scriptures lead and lift us up to see such excellent divine things as be in god, by a figure called Anthropopathia, Hilar. de Trin.  
Thus an hand is applied to God to signify his working power, 
Examp.  an eye to signify his knowledge, an heart, his will; a foot, his presence or government, wings, his care and protection, a mouth, his word and commandment, a finger, his might, a soul put for the essence of God, nostrils, for his indignation. 
Reason.  Because our dullness to conceive the things of God is so great as we cannot perceive them, but by comparisons drawn from the things of men, for this infirmity of our understanding, the scripture very often speaketh of invisible things by visible, and shadoweth spiritual, by corporal. This rule striketh against the error of the Anthropomorphites which fashion unto God the shape and nature of a man, upon mistaking such scriptures, as attribute to him the members and actions of a man.  
Sacred scripture upon dumb and dead things doth often put the person of such as speak by a figure called Prosop●paeia, 
9 Rule.  that is, fiction of a person Gregor. Naz. theolog. 4. 
Examp.  The firmament speaks his handiwork, Psal. 19 Rom. S. 19 20. 21. etc. The creature waiteth, groaneth, traveleth in pain etc. Psal. 98.7. 8. Let the sea roar, and the floods clap their hands, let the bills rejoice etc. Also Lazarus looked up and saw etc. and said. 
Reason.  By this manner of speech we are moved more to affect the things spoken, and are more easily brought to understand them.  

11 Rule.  Scripture ascribes the names of things that be in truth, unto their similitudes and representations.  

Examp.  1. Samuel. 28. 14. 15. Saul knew that it was Samuel. And, Samuel said, etc. where the name of true Samuel is put upon his phantasm or representation; it being Satan that had transformed himself into the shape and likeness of Samuel, who was at rest with God, out of whose hands the witch could not fetch him back. August. 2. the doct. christiana.  

12 Rule.  The figurative speeches in scripture do far more affect and move us with more delight than if the same things were spoken plainly without figure, Psal. 23. 1. 
Examp.  The great care and protection of God set forth most pleasantly by the metaphor of a shepherd, and Isay 5. 1. 2. 3. also joh. 15. 1. 2. by the similitude of a husbandman, and infinite the like. Because things common and usual breed loathing or disdain: 
Reason.  whereas new and strange things do engender delight. August. 2. the doctr. Christ. cap. 6.  
Nothing that concerns faith and manners, 
13 Rule.  is said obscurely and darkly in any one place of scripture, but the same may be found plainly uttered in some other place. August. 2. the doctr. Christ. cap. 9 
Examp.  Thus the words of james cap. 2. 21. are made clear by comparing them with those plain words 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 plainly set forth Gal. 3. 8. And the words of Christ of abomination of desolation in Math. 24. 15. clearly interpreted of the Roman soldiers (those abominable infidels) by Luk. cap. 21.20. 
Reason.  It pleased God so wholesomely and wisely to temper the holy scriptures as by plain places he might satisfy hunger, and by hard places wipe away disdain. It is a great wrong to God's people to be barred from reading scriptures upon pretence of hardness, and fear of learning heresies out of them, seeing the scriptures so familiarly declare themselves.  

14 Rule.  Where there is a sentence of scripture which hath one tropical or borrowed word, we may not think the whole place figurative, 
Examp.  as Math. 26.28. and Luk. 24. 31.  

15 Rule.  They are deceived that think all things to be figuratively (nothing properly) spoken in the scriptures August. in Genes. 8. 
Examp.  Histories in scripture, as that of creation, of paradise, of man's fall, of Adam's progeny, Abraham his leaving his country, and many such are uttered in plain words and proper without allegories, or other figures. 
Reason.  Because that would make the scriptures to be laughed at, and breed infinite absurdities, if one should attempt to make all tropical, and turn every thing into Allegorical senses, as some wanton unsanctified wits too much do endeavour it, to please their own and the carnal conceit of there's.  
Beware how a figurative speech be taken properly, 
16 Rule.  or a proper speech figuratively August. 3. the doctr. Christ. Math. 26. 26. 27. This is my body, being figuratively said, 
Examp.  may not properly be taken: and so of the rest of that kind. 
Reason.  This mistaking of scriptures figurative for proper, must needs fill the scriptures with heresies, and corrupt the meaning of holy write, and it is a miserable servitude (as August. saith) to take signs for things, of which, words, be but signs.  
Whatsoever in God's word seemeth to forbid goodness, 
17 Rule.  or to command wickedness, there is a figurative speech most certainly, August. 3. the doctr. Christ. 10. joh. 6. 
Examp.  Unless a man eat my flesh and drink my blood etc. herein wickedness is commanded, to eat man's flesh, therefore it is a figure commanding us 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.  

18 Rule.  The tropes and figures in scripture are not to be reputed lies. Aug. c. 10. contra.  

Examp.  As when Christ calls Herod a for who was a man, and Nero a lion, and Christ his two disciples sons of thunder: or when Christ is called a rock, a vine, a door, etc.  

Reason.  Because in such tropical and figurative speeches, there is no purpose to deceive, but by meet resemblances to express the truth. For this end the scripture useth figures of all kinds abounding in them throughout, as a garden is decked with flowers, or a garment beset and beautified with pearls.  

19 Rule.  An Hyperbole is to be found sometime in holy scripture, Aug. 16. the civit. dei. That is an hyperbole, when far more is uttered by a speech, then can be signified by the proper acception of that speech, an outstretching speech (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 dust of the earth, and as the stars of heaven which cannot be counted, Gen. 15. 5. by this excess of speech meaning no more, but that his posterity should be very great, even a father of many nations, as it is expounded Gen. 17. 4. By like form of speech john saith, cap. 21. 25. I suppose the world could not contain the books which should be written. and many like.  
Because when the mind of the speaker is manifest, 
Reason.  therefore such speeches do please more, than if they were uttered in plain and proper terms.  
In a Parable, the mind, and scope, 
20 Rule.  and intention of the holy ghost must be marked above all, and thereafter it must be expounded, and no farther strained than things agree with the principal drift. Hier. in Mark. Chrys. in Math. 3. Hilar. de Trinit.  
In the parable of hiring labourers into the vineyard, 
Examp.  the end thereof is, that God is a debtor to no man; but calleth freely; refer hitherto all in the exposition, Math. 20. 1. 2. likewise in the parable of the evil steward, Luke 16. 1. 2. etc. the drift is to teach, that the children of this world be more heedy in affairs of this life, than the children of God can be in the things of everlasting life. Rack nothing here beyond this meaning of Christ.  

Reason.  Because many false and vain things would be broached, if all circumstances in a parable should be canvased, the principal scope and end being neglected: as that it is lawful to steal, out of that, Luk. 16. 2. 3. and that damned persons being dead, have care of their living friends. and that they in hell have means to express their desires to be understood and heard of souls in heaven: and consequently that the Saints in heaven, have care of us on earth, and hear our prayers, as Papists foolishly gather out of the parable in Luk. 16. 19 20. etc. foreshowing the scope and end, which is, that they which refuse in this life to credit the holy Scriptures, may not look to be called by extraordinary revelations. This rule being followed, will deliver us from the folly of such, as rend some words in a Parable from the main drift, to serve some particular fancy and error.  
Divine writings, though they do not by ostentation show it, 
21 Rule.  yet they want not eloquence, August. 4. the doct. Christ.  
Examples hereof especially to be seen in the prophesy of Esaiah, 
Examp.  and the Epistle to the Romans: Augustine doubteth not to affirm that he is able to show all elegancies, and ornaments of Rhetoric to be in the Bible. Because Rhetoric being a good gift, 
Reason.  and God the author thereof, he might to great profit use this Art (as an handmaid) to minister to the Art of Arts (Divinity) as to a Queen and mistress. Eloquence condemned 1. Cor. 1. 2. is vain and carnal eloquence, to express vainglory in the speaker, and please carnal humours in the hearer, to the prejudice of the power of Christ in the Gospel.  
Scripture hath Allegories, 
22 Rule & exam.  as Gal. 4. 22.23. 24. and elsewhere often: these are not to be found in precepts of manners, or in plain and perspicuous places, August. 15. the civit. dei cap. 17. An allegory is ever to be expounded according to the meaning and drift of the place present where it is found. Allegorical senses are not of private motion, but to be followed where we have the spirit for our precedent to go before us, and show us the way, August. in Psal. 8.  

23 Rule.  All places of Scripture have 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 analogy of faith, that no sense be received contrary to the ten commandments, Lords prayer, and the Articles of our belief.  

Examp.  Thus if we would have the meaning of this place, 1. Pet. 4. 8. Love covereth a multitude of sins, look but to the precedent words set next before, and compare this text with that, Prou. 10. 12. then it will appear to be meant of mutual love, whereby we forgive offences one to another, and not that which should justify us before God, by deserving forgiveness of sins committed against him, as Papists dream.  
Numeral words, 
24 Rule.  as 5, 7, 10, etc. though sometime they note a certain time, as 70. years for the captivity etc. yet a certain finite number, is put for an uncertain oftentimes, 
Examp.  as in that phrase to fall 7. times, to forgive 70. times 7. times, and many such like. Also divers numbers be either prophetical, as the number of daniel's weeks; or mystical, as the number of the name of the beast, Revel. 13.18. But observations of numbers, which be idle, curious, or superstitious, must be avoided. August. 3. the doct. chr. 31.  
Scripture often in one word and saying, 
25 Rule.  uttereth one thing plurally, and many things singularly; 
Examp.  as, Blessed is the man etc. Hear o Israel. and thou shalt not have any strange God, etc.  
Because God would have every one take to himself, 
Reason.  that which is meant of that society and kind, whereof he is one.  
In setting down numbers, 
26 Rule.  scripture is not exact to reckon precisely, but that little which may be over or under, 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.  

27 Rule.  It is usual in scripture by a part to signify the whole: 
Examp.  as, Let every soul be subject (for every person man and woman) Rom. 13. And by the whole to note a part, as in the speech of Mary, who seeking but for the body, said, they have taken away my Lord: and Math. 3. 5. All judea went forth, that is, a great part. Gregor. 3. moral. cap. 9  

28 Rule.  Names given by God immediately, or by his appointment: also the alteration of, and additions to names by him; have spiritual and mystical meanings. 
Examp.  As doth appear by the imposition of the name jesus, Math. 1. and in the addition of a letter to Abraham's name, to signify multitude; and detraction of a letter from Sarah, Gen. 17. and in the mutation of Jacob's name into Israel, Gen. 32. 28. to note his power and strength to prevail with God and man. This rule hath many authors.  
The imperative mood of commanding, 
29 Rule.  is often put for the optative of wishing, Orig. hom. 1. in Cant. 
Examp.  As in the Lord's prayer, Let thy name be hallowed, thy kingdom come etc. that is, oh that thy name were hallowed, thy kingdom come. And Cant. 1. 1. Let him kiss me. for, oh that he would kiss me with the kisses of his lips.  
Sundry wishing speeches be not so much prayers as prophecies, 
30 Rule.  foretelling what shall be, rather than desiring they should be, 
Examp.  as imprecations against judas, Saul, and others in the Psalms. August. in Psal. 78.  
It is the manner of Scripture, 
31 Rule.  having said a thing in one member of a sentence, to repeat the same again in the latter member, 
Examp.  whereof many examples in Proverbs, & Psalms 33.10, Greg. moral. 28.16.  
It is done partly by way of explication, 
Reason.  and sometime for confirmation, sometime for expressing or exciting zeal. See more examples Esay 3.9. also john 1.3. Psal. 6.9.10. 2. Kings 20.3. Rom. 11.8.  
The accomplishment and fulfilling of former prophecies concerning Christ, 
32 Rule.  is an assurance of the rest, which be foretold, and not fulfilled, Aug. de catech. rudib. c. ult.  

Examp.  The prophesy of the end of the world, of restoring the creature, of resurrection, of the last judgement, of the state of all men after judgement, are as certain, as they of his birth, suffering, death, etc. 
Reason.  Because one God of truth is author of all these prophecies, and he is unchangeable and infinite in power, therefore can and will fulfil the one as well as he hath done the other. By this rule might be stopped Atheists mouths, which mock at the promise of his coming.  

33 Rule.  There is nothing taught in the new Testament, which may not be proved by the old, and what we find in the old, is also for substance read in the new. August. lib. 1. retract. 
Examp.  There be every where examples hereof, Christ and his Apostles confirming their doctrines by Moses and the Prophets Luk. 24. and often elsewhere. 
Reason.  where one spirit indicted all, there must needs be a consonancy and agreement in the whole, and every part.  
The old Testament is the occultation or hiding of the new, 
34 Rule.  and the new is the manifestation of the old. 
Reason.  For what is delivered and taught in figures, types, and prophecies 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, 
35 Rule  there oftentimes not his person, but his writings be meant, as Luk. 16.29.31. & 24. 27.  
In sundry places out of the old testament cited by Christ and his Apostles, 
36 Rule.  the sense is kept, but not the same words always; 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 rendereth the sense, and not the words. Also this is done to show that Scripture is considered by the meaning, and not by letters and syllables. Lastly, God dealeth as an interpreter, therefore addeth or changeth words, for the better keeping of the sense. This rule puts to silence cavilling adversaries of God's blessed word, especially the wicked unbelieving jews, which take occasions from such mutations to harden themselves in infidelity.  

37 Rule.  Some places in the old testament, which seem mere historical, containing bare narrations of some thing done, yet are mystical withal, having an hidden spiritual sense, Aug. in Gen. 8. Thus in the history of jonas, 
Reason.  our Saviour found the mystery of his death, burial, and resurrection. For it pleased God to make some histories already done, to be types and prophecies of things afterward to be done, as that of Hagar and Sarah. See Galat. 4.  

38 Rule.  The holy scripture hath sundry words, which according to the place where they be used, do signify divers, yea even contrary things, Aug. de doct. christ. c. 25. 
Examp.  As leaven, to signify the nature of the Gospel, Math. 13. And also heresy and superstition, take heed of the leaven of the pharisees, yea and in sinful corruption, as 1. Corinth. 5. Likewise a Lion, to signify both Christ the Lion of the tribe of juda, and the devil that roaring Lion, 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 have several properties and uses, hence the words, by which these things are noted, are applied to sundry significations, whereof some be contrary.  
The literal sense of scriptures, 
39 Rule  arising from the words duly understood, is the only true and genuine sense; analogies and tropologies, are not divers senses, but collections, or sundry applications of that one only true literal sense, or a certain manner of uttering the same sense, as Allegories.  
Too much liberty of playing with allegories in expounding scriptures, 
Reason.  is very dangerous and hurtful; as also to make figures where none are. Origen is taxed of Epiphanius, and of Hierome too, for his licentiousness in turning scripture into allegories, wherein also popish Friars are much faulty. This rule is against devised allegories, not against sober allusions.  

40 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 gave the understanding by (or according to) the scriptures: so Tremelius reads the place. 
Reason.  For what better interpreter of the holy ghost, than the holy ghost; also the scripture, being as a light, showeth both other things and itself too: like the sun that great light. Also there be clear places enough to open the hard, Aug. lib. de doct. chr. cap. 26. How much to blame are they, which send us to the Fathers, to fetch thence all interpretation of scriptures, (whereas Fathers are to believed, because they write that which is found in scripture) but it is madness to make the Pope chief Interpreter.  

41 Rule.  Howsoever some one scripture, sometime through difficulty or ambiguity of words, and diversity of translations seems to beget divers senses, yet every scripture hath one certain and fit meaning, which by all means is to be searched after, and rested in.  
Howsoever many profitable truths may be gathered out of a text, 
Reason.  yet we may not make every scripture speak every thing, but what is a agreeable to the matter handled, scope, and phrase, aswell as to other scriptures, and the anology of faith (to wit) the Articles of our Christian Creed, the 10. commandments, the lords prayer, and doctrine of the Catechism.  
Examples hereof innumerable, 
Examp.  the word (Image) Rom. 8. 29. is expounded diversly, of likeness to Christ in holiness by some, in glory by others, in afflictions by others. Now the matter there handled and scope which is to comfort Christians under the cross, shows the third sense to be only fit 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 Gospel (the matter of our hearing, & mother of faith) and of God's commandment, sending preachers and commanding them to teach, this latter to be more meet sense appeareth by the phrase, in that Paul saith not, of the word of God, but by the etc. also by comparing this verse, with the first words of the 15. verse.  

42 Rule.  Where a text of scripture is so ambiguous as it cannot be found out by us, after diligent search to which sense of two or three, to lean unto, that text may be interpreted in both senses, August. cap. 2. the doct. Christ. if the Analogy 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 find many examples. 
Reason.  Because it is our duty in interpreting scriptures not to serve from the general mark of the whole word (faith in Christ and love towards God & our neighbour) though we miss of the particular scope and sense of that place which we handle, but ever esteem that sense to be corrupt that builds us not up in faith and love.  

43 Rule.  We must not bring a sense of our own unto the scripture, but meekly receive that which the scripture giveth of itself. 
Examp.  Papists in steed of fetching from Scripture the true sense of the word (justified) in the epistle to the Romans, and of works (where imputed justice, and works after grace, and done by grace, are plainly meant) do bring a construction of their own, understanding them of infused justice, and of works done before grace in favour of their own error touching justification and merit by works done after grace by faith. It is the ready and high way to all error to interpret scripture by prejudice, 
Reason.  in favour of some opinion of our own.  
Many things be first generally spoken and then presently declared by particulars, 
44 Rule.  as 2 Tim. 3. 
Examp.  having in the first verse said the latter times should be dangerous, in the 2 verse openeth it by the particular vices which should reign in the latter days. There be innumerable such examples which any intelligent reader shall observe easily in the course of his reading.  
The scriptures divers times express the antecedent, 
45 Rule.  or that which goeth before, by the consequent, or that which cometh after, 
Examp.  & contra. Two examples hereof amongst many other are found in one verse Rom. 9.3.3. where a stone of trial as Isay hath it chap. 28. vers. 16. is expressed by the consequent, A stone of offence, for so it proves to the disobedient which stumble at it by unbelief, and for not making haste in Esay: Paul hath, shall not be ashamed, and confusion being an effect which followeth haste and precipitancy.  

46 Reason.  Though some things in scripture be not only above our reason, but seem contrary to reason, either unprobable or impossible: yet beware that we never do believe any false thing to be taught and delivered there, August. Because God being of infinite wisdom may and doth in his word set down things, 
Reason.  of us incomprehensible by our reason, yet being also a God of infinite truth and purity, will not, nay cannot write any false thing.  

47 Rule.  We may not rashly either ourselves affirm, or receive from others any thing concerning God's worship, and man's salvation which we do not read in scriptures August. in Genes. 4. 
Reason.  Because all things necessary to faith, and good manners, or christian life are contained in scriptures, which are a perfect canon and touchstone of all things to be taught 2. Tim. 3. 16. 17.  
Whatsoever is truly and sound collected from scripture, 
48 Rule.  is to be believed of us, as though it were expressly written, Greg. Naz. 5. lib. Theolog.  
The doctrine of the Trinity, 
Examp.  of 2. Sacraments, of baptizing infants and many such. Reason is, 
Reason.  for that which followeth by good consequence from an express scripture, is no less the mind of God then that which is in so many words set down, else godly and sound sermons, and disputations, and treatises, were not to be credited, and yet every thing consonant to scripture is not to be reputed scripture. It is one thing to be scripture (peculiarly so called) another thing to agree with Scripture, or to be grounded on scripture.  
Whatsoever article and doctrine is necessary to salvation, 
49 Rule.  is delivered plainly in the holy Scripture, August. 2. the doct. Christ. 9  
For otherwise the rule of faith and of life should come unto a few learned ones, except evidently it were taught in scripture so much as every one may understand for his own salvation, as also by this means there is left no plea for ignorance, nor pretence of accusing the obscurity of scripture, thereby to make people afraid of them, as Papists do.  

50 Rule.  In every scripture there is some thing visible, and something invisible, there is a body, and a spirit or soul, 
Examp.  the letters, syllables, and words be visible, as the body; but the soul, and invisible, part is the sense and truth wrapped and enfolded in the words, which are as the bark, ryne, or bone, the meaning within is as the root, and juice, or as the marrow.  

51 Rule.  The scripture delivers some things of God which may be uttered, and inquired into, 
Examp.  as that he is the creator of the world, and governor thereof, the redeemer of mankind etc. but other things there be which are unutterable, and rather to be adored and believed, then examined, as the unity of his essence, trinity of his person, incarnation of the son, and such unconceivable and unexpresseable secrets, Damascen. de fide l. 1. c. 1. Reason is, if nothing were found in scripture save that which men may conceive the reason and manner of, then should not God be thought to be infinitely wise.  
The scriptures have an admirable and singular harmony and consent among themselves, 
52 Rule.  old with new, Moses with the Prophets, and Apostles with them both, 
Examp.  precepts, promises, and examples sweetly agreeing without contrariety, though not without variety, August. de civit. Dei 8. c. 14.  
Because the whole scripture comes from the inspiration of one spirit of verity, 
Reason.  who must needs be in all places like himself, the whole scripture being but as one chain or circle.  
Such places as have show of repugnancy, 
53 Examp.  are easily reconciled by an intelligent reader, August. As, where it is written 1. Tim. 2. 3. God will have all to be saved, yet Rom. 9 it is said, 
Examp.  he will not have mercy on all, a man of understanding can see that one place speaks of one kind of will, the other of another. Also that in Timoth. (all) may be meant not of every one but of all sorts and kinds of men, rich, poor, high, low etc. for there he speaks of the degrees of men for which prayer must be made. Thus by the thing before going, or coming after, and by the matter in hand, all seeming ming contrarieties may be reconciled, as when Christ saith in john 5 may father worketh hitherto, it seemeth contrary to that in Genes. 2. 2. that God rested from his works, howbeit the very next words following do accord these scriptures, when he saith from the works which he made, that is, from making more works, a new out of nothing; but ceased not from preserving and governing what he had made, as Christ meant in that place, also Matth. 10. 10. it is written, nor a staff, but in Mark. 6. 8. 9 Take a staff, whereas Matthew speaks of a staff which might cumber and burden, but Mark of one, which might ease and relieve a traveler.  
Things proper to the body are ascribed unto and affirmed of the soul, 
54 Rule.  as hunger and thirst, 
Examp.  which are peculiar to the body, to signify the earnest desire of the soul, and many other of like nature. Because the soul is unknown to us, 
Reason.  therefore the scripture speaks such things as appertain unto it in such words as our senses are best acquainted with, the like is to be said both of God, angels, heaven, hell, and most of divine mysteries, which are taught by earthly & corporal things, to help our rude and unperfect knowledge.  
If we do well distinguish times, 
55 Rule.  sundry things which seem to jar in scripture will be soon accorded. August.  
As one of the thieves crucified with Christ, 
Examp.  did after the time of his conversion reprove his railing fellow, yet he himself before his conversion joined with his fellow in railing. And those shut up in prison, 1. Pet. 3. 19 were in prison of hell at that time when Peter wrote his Epistle, but not when Christ preached by Noah unto them.  

56 Rule.  The Evangelists in their narrations are divers one from another, but never contrary. 
Reason.  For it pleased the spirit to write that more fully by one which was more sparingly set down by another, and that which one toucheth not, to express by another, yet all speak what was true, August. in johan. The parable of the vineyard by Matthew alone, 
Examp.  of Lazarus and the rich man by Luke alone, the story of the man borne blind by john alone cap. 9  

57 Rule.  Whatsoever 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. moral 28.  

Examp.  As the consolatory words spoken to josuah being in necessity josuah 1.5. are applied by the Apostle Heb. 13. 5. to all persons which have any want or distress. 
Reason.  Because to like, or the same evils, belong the same remedies, and of like things there is like reason & judgement to be given, this rule is of large and profitable use for application of scriptures unto our own edification upon like cases and circumstances, both for reproof, exhortation, and comfort.  
Scriptures unto Sacraments give the names of the things or gifts which we have by them, 
58 Rule.  (calling circumcision the covenant, 
Examp.  baptism our new birth, and washing away of sins) the bread and cup, his body and blood, which is done to show the similitude betwixt the signs and things given, 
Reason.  also to remember us and assure us the better of the gifts promised in the word, and offered to us in the Sacraments, that they are given us together with the signs, this is a Sacramental metonymy, the observing whereof preserves from Transubstantiation.  
The authority and strong credit which scripture hath with us is from God, 
59 Rule.  whose word and voice it is, so certified to our consciences by that spirit which indicted it, and is not derived from the Church, whose office is faithfully to interpret and preserve this word in purity by the use of an holy ministry, and so is the pillar and ground of truth, not a Mistress and Queen to command and overrule, but an handmaid and servant to expound it to the Saints, therefore truly saith a learned author that the authority of Church in expounding Scriptures is ministerial, not absolute and sovereign.  

60 Rule.  Men know by the scriptures such things as were otherwise unpossible to be known of us, yet are of necessity to be known. August. de civitat. dei l. 11. cap. 3.  

Examp.  The whole mystery of Christ, of which we had never dreamt, except it had been revealed in scripture, neither can we ordinarily be saved without knowledge of it, joh. 17.3. the resurrection, judgement and things following, were showed in no other writers save the sacred scriptures, as God hath revealed no superfluous things, and unprofitable matter, so they had been still secret, except he had opened them.  

61 Rule.  All heresies have risen from the corrupt and naughty understanding of scriptures, Hilarius adversus Arrianos.  

Examp.  As from the ill understanding of that 1 Tim. 2.4. Photius drew his heresy Christ to be man only not God. Philip. 2.7. Marcian gathered the body of Christ to be not true, but fantastical and imaginary, of those words in john My father is greater than I; Arrius grounded the inequality between the god head of the father and of Christ. This happeneth by no fault of Scriptures, 
Reason.  but of men evilly understanding them, which cannot but breed error, as of well understanding comes truth.  
A particular example will afford a general instruction when the equity of the thing done is universal, 
62 Rule.  and the cause common, otherwise not. junius.  
As we may not follow the examples of Ehud, Samson, and Elias calling for fire, 
Examp.  because of these actions there were particular respects, and special warrant, no law to command to all, what was done by them few.  
The true cause why men err in expounding scripture is for that they want the spirit of God inwardly to enlighten the judgement, 
63 Rule.  and do not use by plainer places of scripture to seek light for those which be more difficult, and obscure; else because they come with prejudice imposing a sense from themselves in favour of their own 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 truth unless they continue in his words john. 8. 32. Master White in his Treatise of the way to the true Church.  

64 Rule.  The scripture in the manner of teaching divine things hath great respect both to our capacity, and utility, Orig. contra Celsum lib. 4. God so speaking to man as if he were a man, as Schoolmasters fit themselves to their young pupils, and Nurses to their young infants, whose meat they chew for them. See john 3. 12. Rom. 6. 19 I speak after the manner of man because of the infirmity of your flesh.  

65 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 judas, in Saul, in jehu and others. Also, where it commendeth the person of a man, it follows not all his acts to be commended, as in Peter's denial, and David's adultery is very apparent, 
Examp.  but (like a true glass) the scripture shows what is fair, and what deformed in every one. August. contra Faustum. If this had been thought on, that the Saints are not to be followed but in good things (nor in those neither, if they be personal) many would never have made infirmities of the Saints, a buckler for their iniquity.  
The scripture prophesieth both of good and evil things to come, 
66 Rule.  aswell of the abounding of iniquity and perils in the last days, and of the pains of hell: as of the happiness of the Saints in heaven, August. Epist. 137. 
Reason.  Because men being forewarned are half armed, and that no man should be taken unawares, or be able to pretend ignorance.  
In Scripture take knowledge of two generations, 
67 Rule.  one of good men the seed of Christ, the other of wicked men the seed of the Serpent: it must be marked what belongs to the one, and the other, and what is spoken of each particularly, Hieron. in Math. 23. See Psal. 1.2. and Psal. 3.7. throughout. Because if these two generations and the things spoken of them, be not wisely distinguished, one shall not be able to apply scripture rightly, either to the use of others or themselves.  

68 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 spoils furnished the Israelites, & David holp himself with the spear of Goliath: 
Reason.  so the holy Ghost strikes the heathens with their own weapons and causeth heathenish books (as handmaids) to wait upon divine truth, and as spoils to enrich sacred divinity. But let others be wary and sober in the practice of this point. It would be used wisely and religiously without prejudice 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.  

69 Rule.  Profundity and depth of God's counsels and judgements are not too narrowly and curiously to be searched, but wondered at with astonishment, Aug. de vocat. gent. lib. 1. cap. 4. After the example of Paul, 
Examp.  Rom. 11.33. O the depth, etc.  
The reason is, 
Reason.  because God's ways are untraceable and past finding out, and secret things belong to God, Deut. 29. ult. As it is contempt to despise things revealed which belong to us, and were written for our learning and comfort; so it is a wicked curiosity, to search into unrevealed things, which God hath kept in his own power: as, why he would elect Peter and not judas, etc. Such things as we 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 judgement shall be, and such like. All this checks such as search the time of Christ's second coming, and determine the ranks and orders of Angels.  
Whatsoever things are written in Scripture, 
70 Rule.  are to be referred unto Christ, who is author, object, matter, and mark of old and new Testament: 
Reason.  for he is the end of the law, Rom. 10.4. whereunto the law as a schoolmaster leads us, Gal. 3.24. and in Christ all the promises of the Gospel 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 have the eye of their mind turned toward Christ, as the faces of the Cherubins were turned toward the mercy-seat. Do thus, if ever 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.  

71 Rule  In some sacred stories, and other places of holy scripture, some thing is left out, which in some other place of scripture may be found, August. in Psal. 77. Example in Heb. 12.21. 
Examp.  Reports of Moses, which is omitted in his story, Exod. 9 Also David in Psal. 105. mentioneth divers things, which in the story Exod. 4.5.6.7. chapters was left out. The reason whereof is not forgetfulness, 
Reason.  or oversight, but the spirit setteth down the sense in some places, and the words in another, affecting brevity, and to stir us up to more search.  
All testimonies of scripture are healthful to men of sound understanding: 
72 Rule.  dangerous only to the perverse and froward, who will not bow their blind reason and stubborn affections to the scriptures, but wrest them to their own perverseness. August. in Psal. 48. 2. Pet. 3.16.  
The knowledge of tongues H: G: L. also of Arts Gr. Rh. L.R. etc. and good store of good Interpreters, 
73 Rule.  be needful for such, as would so exactly know the scriptures, as to be able learnedly and exactly to expound them to others.  
The scriptures speak some things of Christ the head, 
74 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 mystical body of Christ. The reason is, 
Reason.  because of the most strait conjunction between the head and the body.  

75 Rule.  Some speeches 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 meant to all the Apostles as well as to him, as appear by john 20.22.23. The reason, Christ took his beginning of one, to teach unity to his Church in the confession of faith. Of this nature be the Epistles of Christ entitled to the Angel of the Church, but directed and meant to the whole Church. See Revel. 3. 16. The reason is, 
Reason.  because the health or decay of the flock, depends upon the worth, and unworthiness of the pastors.  

76 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 pharisees are termed righteous, Luk. 15. Hieron. in Math. cap. 24. 
Examp.  Thus also they be called builders, Acts 4. and joseph, Christ's parent or father, Luk. 2. and thus hypocrites are said to have faith. james 2.18.19.  
Those good words of Scripture, which we do not presently understand, 
77 Rule.  let us religiously believe, 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 we shall not distinctly see, what yet we are bound to credit for truth, because it comes from a God of truth. 
Examp.  Thus did Peter, john 6. 68 and Mary, Luk. 2. 51.  
The scripture useth to call men by the names of beasts, Chrysost. in Gen. homil. 12. 
78 Rule.  Thus the pharisees and malicious jews, 
Examp.  are called serpents, Math. 3.8. heretics, dogs, Phil. 3.2. desperate sinners, swine, Matth. 7. wicked slanderers, asps, Romans 3. meek ones, doves; wise ones, serpents; for the likeness of qualities and passions, there be given the same, 
Reason.  or like names to divers creatures.  
Scripture doth not always allow the things and actions from whence similitudes be fetched, 
79 Rule.  Aug. in Ps. 157. as the fashions and manners of thieves, 
Examp.  unjust stewards and judges.  

80 Rule.  Sacred scripture affordeth us examples of all virtues, theological, political, moral, economical; yea, and of all vices, prescribing remedies against all sins, Chrys. in Act. homil. 9  

Examp.  Examples of this rule abound every where, and offer themselves to the Reader that observes the scripture.  

Reason.  The reason is, because God's word is perfect, so is no other writing of any author whatsoever.  

81 Rule.  The knowledge of human histories, written of the Persians, Babylonians, Grecians, and of the Romans especially, brings no small light to understand sundry parts of scripture, namely the books of Daniel and Revelation, which contain historical prophecies of things to be perceived by the events, which are recorded in profane and ecclesiastical historiographers. Events of things set down in human stories, 
Reason.  is best interpreter of the prophecies in the Revelation, which book to the Fathers, which saw not the events, 
Examp.  as we do, was therefore darker and harder to them, then to us.  
In way of disputation, 
82 Rule.  the Scripture sometimes infers some absurd consequents, which follow upon some error, held by others, whom the holy ghost would reform, by laying forth the absurdities which attend upon their false opinion, Augustinus de doct. christ. l. 2. ●. 31. Examples hereof Rom. 4. 14. 
Examp.  also 1. Cor. 15.16.17.18. 
Reason.  For there is no better way to convict an erroneous, or heretical 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 esteem or slightly pass by any thing, 
83 Rule.  which we read in God's word, be it mention of names, or observation and distinction of time, rehearsal of rites and pedigrees, or any such matter which may be thought mean. 
Reason.  Because the holy Scripture (being a word of a God infinite in wisdom) contains an infinite treasure, if it have exquisite searchers. 
Examp.  Did not Paul from observation of the time when Abraham was circumcised, Rom. 4. 8. and when the Law was given, Gal. 3. also from Christ his suffering without jerusalem, and from killing the beasts without the camp, Heb. 3. gather very wholesome and weighty truths? ergo, contemn nothing which is found therein. Chrys. Hom. 22. and 24. upon Genesis.  

84 Rule.  To the understanding of Scripture, there needs great search, john 5. with earnest prayer, Psal. 119. The reason, 
Reason.  because otherwise that which lieth deep in the bottom, for want of care, may remain hid from us. Chrysost.  

85 Rule.  One and the self-same truth, is taught by many sundry similitudes in sacred scripture, and in sundry forms; sometime by precept, sometime by exhortation, sometime in prayers, in thanksgivings, in examples, and sometime in threatenings, August. in Psal. 8.  

Reason.  The reason is, that by varying the manner and form of speech and teaching, not only disdain and weariness may be removed, but the truth receiveth better impression through such kind of proceeding.  

Examp.  Examples whereof, amongst many easy to be marked, take one or two. The Church is compared to a vineyard, an house, a floor, a net. Again, that truth. That all must believe in Christ that will be saved, is taught by way of commandment, 1. john 3.23. of exhortation, Heb. 10.21. of example, Heb. 11. of promise, and of threatening also, john 3 18. also 36.  
Similitudes are rather for illustration, to make dark things plain, 
86 Rule.  then for confirmation to prove any doubtful thing. 
Examp.  Such is the similitude of the evil steward, of a vine joh. 15. of a King marrying his son, etc. for similitudes are not argumentative.  
The authority of divine Scripture, 
87 Rule.  must not be subjecteth to human capacity, August. The reason whereof is, 
Reason.  because corrupt reason cannot dive so deep as God's truth, and the wisdom of God in his word is infinite, our understanding finite; therefore they err which will believe no more than their reason can reach. And this error hath been the mother of very many errors.  
Whatsoever we read in any heathen or ecclesiastical author (be it Father, 
88 Rule.  Doctor, or Counsel, or whosoever) contrary to that we read in scripture, we ought reject it as false. August.  

Examp.  In Ireneus, we read that Christ died at the age of 50. years. Augustine, that the communion ought to be given to infants. In Origen, (that at length, all (devils and men) shall be saved; and innumerable such like in other authors.  

Reason.  The reason is, because the Scripture containeth an infallible and perfect truth, therefore it must needs be refused as false, whatsoever in matter of religion and salvation is beside it, or against it; and whatsoever any of the learned Fathers do write truly: i● must not be believed because it comes from them, but because it is grounded on Scripture, or sound reason.  

89 Rule.  Certain precepts are in common propounded to all, as the X. commandments; and whatsoever precept serves to expound them, or illustrate them; and some private to certain special persons, as that to Abraham of killing his son, 
Examp.  to the Israelites of spoiling the Egyptians. Also divers peculiar precepts to magistrates, fathers, and children, pastors, etc. 
Reason.  These common and proper precepts are to be marked, because by that means, a man shall the better walk in the ways of his calling. August. de doct. christ.  
All things reported, 
90 Rule.  and commended in Scripture, must not be imitated by us. Because many things well done were personal, and not done for example, 
Reason.  to warrant us to do the like. August. de doct. christ. This being not known, hath cast many upon unlawful enterprises, as one Mr. Birchet in England, who by example of Ehud, thought he might have killed a great parsonage in this land, whom he took to be God's enemy; as some of Christ's disciples offended by preposterous zeal in following Elias example, calling fire from heaven.  
When the Scripture speaketh something darkly, 
91 Rule.  it useth for most part to join thereto some plain thing in the same place to give light to it: Whitaker. Also it is Ieromes rule. Esay 51. 1. 
Examp.  the latter end of the first verse, being somewhat hard, is presently opened in the beginning of the second verse: and in Deut. 7. 3. God having said, thou shalt not make marriages 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 righteousness of the law and of faith, expoundeth the 3. verse, touching our own righteousness, and the righteousness 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. having said, the word is near, in the end of that verse showeth what word he meaneth, to wit, not of the law, but the Gospel, 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 always. For sometime we are to range farther of to fetch the sense of some places which we read. The not observing of this Rule holds many in ignorance, and carrieth others to many errors.  
We may not imitate the works of Christ, 
92 Rule.  which be miraculous and proper to him as mediator: but his moral duties only. For they only were given us for example and pattern, 
Reason.  Math. 11.29 30. 1. Pet. 2.21. 1. joh. 2. 6. that we should walk as he hath walked. The ignorance of this, 
Examp.  caused some to counterfeit themselves Christ; as one Moor in K. Edward the VI his time: and one Hacklet in Q. Ellzabeths' time, David George, and sundry others, according to that foretold, Math. 24.  
Those things which are subordinate (one put in order under another) 
93 Rule.  do not fight and jar, so as upon 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, ministery of the word, faith, sacraments, are subordinate in the matter of man's regeneration and salvation. Kickerman. Therefore it will not follow, we are saved by grace, ergo not by Christ. or this, we are saved by Christ, or justified by Christ; ergo, not by faith, or this, we are justified and saved by faith: ergo, what needeth ministery, or sacraments, or prayer, or good works; as popish Priests reason most absurdly. Again, God's providence and endeavour in the use of second causes and means be subordinate under, and serving one the other. Therefore it will not follow, we need not pray, nor work; nor use physic for body or soul, nor preaching, because it is ready appointed by God's providence, what shall be, and what not be, which all our care cannot alter, as many fantastically argue to their own peril and ruin. Thus in the delivery of Christ to death, God and Christ, and judas, Satan and jews are all subordinate. These three latter, as instruments to the two former, all doing one thing, though not to one end.  

94 Rule.  Scriptures do divers times by the poor and needy, understand all God's people, poor or rich. The reason is, 
Reason.  because howsoever the equity of the things commanded or forbid, may stretch to all sorts wealthy and needy, yet there may be particular reasons, why we ought more especially regard the poor, and why to that end God would commend his own peculiar care of them; amongst many examples hereof take these few. 
Examp.  Psal. 10.14. Psal. 14. 6. & Psal. 72.2. he shall judge the poor with equity: but in the next verse, this office of God's magistrate, is enlarged to all the people, Hills shall bring peace to the people by justice. The like Ps. 82. 3. 4. judges are charged to do right to poor and needy, and to defend them: yet it is their duty, to discharge and perform these things to all the people of what condition soever, Deut. 1.16.17. Again, where usury is forbid, or taking increase for loan toward the poor, Exod. 9.22.25. Deut. 23.19. this prohibition is extended to all the jews, to whom money or aught else must not be lent with covenant for gain, for the duty of lend sake; which appears, first because he saith generally, to a brother (and all jews were brethren in this sense, being all worshippers of one God. 2. ly Because he opposeth a Brother to a stranger, not a poor man to a rich. 3.ly Because the Prophets, who are the Interpreters of Moses (as Moses of the Law) and the Apostles of the Prophets) have ever set down this prohibition without limitation. See Psal. 25. 5. Ezek. 18. & chap 23. Prou. 28.4. This rule is an halter to strangle all usurious practices, or taking increase for the duty of lending.  

95 Rule.  Promises of temporal good things, must be understood with exception of the cross and chastisement. 
Reason.  Because sometimes to many Christians, it is better for them to be exercised with afflictions, then to be in health and ease. Godliness hath promises of these, 
Examp.  obey me, and it shall go well with thee, and thou shalt prosper.  

96 Rule.  This particle (if) is not always a note of doubting, but of reasoning, and of one which argueth to confirm and strengthen himself and others, Rom. 8 31. if God be with us who can be against us; 
Examp.  & when in the Prophets, we read this word & such like, as joel 1.14 who knoweth if he will return. Act. 8.22. if it be possible, than no uncertainty on God's part is noted, or inability to do that which is spoken; but a difficulty of the duty, & sometimes an uncertainty of the thing on man's part: yet (if) is sometimes put doubtingly, if thou be the son of God, Math. 3. 34.  
It is usual in scripture to attribute to the instrument that efficacy and force which is belonging to the author and worker. 
97 Rule.  As the Ministers are said to save 1. Tim. 4. verse last, 
Examp.  faith to justify Rom. 3. 28. Baptism to regenerate, afflictions to bring patience, Rom. 5. 4. parents to prolong the lives 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 work to the means, it is, to give more countenance to the means if they be good, that they may be the more respected The ignorance of this rule caused some Heretics to ascribe divine operation and virtue to the Sacraments, which are but voluntary instruments, by which being rightly administered and used God giveth grace as himself pleaseth.  

98 Rule.  When any sinful actions are attributed to God, as that he hardened Pharaohs heart, 
Examp.  that he gave men over to vile affections and a reprobate mind, and sends a spirit of slumber into men, and provoketh others to anger and envy, and turneth their heart that they should hate, and the like speeches, we may not understand that God putteth into any the poison of sin, for he tempteth none to sin james 1. but he doth it by delivering them over to Satan, and their lusts to be hardened &c. as a just judgement of a just judge, who punisheth one sin by another. 
Reason.  For this having a respect of God in it, being the execution of his justice, may be done of God most holily. Therefore Papists slander us in affirming that we make God author of sin, whereas we make him only author of the judgement.  

99 Rule.  Comparison of places of Scripture together to get the sense the better, is either of the same place with itself uttered else where in scripture, 
Examp.  as Hab. 2. 4. with Rom. 1. 17. and Gal. 3. 11. also Leuit. 8. 5. with Rom. 10. 5. and Gal. 3. 12. or else with places like in matter and phrase, as 1. Cor. 10. 4. with Rom. 4. 11. and Gen. 17. 10. and Exod. 12. 11. or with places altogether unlike which seem to differ in matter and phrase, as Gen. 46. with Act. 7. And Gen. 48. with Act. 7. and 3. 28. with jam. 2. 24. In the first kind between like places there fall out many mutations and changes, some words 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 Satan, as Math. 4. 6. or by pharisees Math. 5.27. 33.  
Philosophy, 
100 Rule.  as Mathematics etc. is behoveful for students of divinity so it be soberly dealt in, 
Reason.  for many things are to be found in Philosophers false, superstitious and vain, August. As of eternity of the world, 
Examp.  and that virtue is in our power, and touching, our chief good etc.  
One of the greatest helps and best means to understand the scripture is to keep a good conscience, 
101 Rule.  living according to that we know out of the word, being joined with continual and fervent prayer, 
Reason.  M. Perkins. For Christ saith in john 7. 17. He that doth the will of my Father shall understand the doctrine that it is of God. And how often (even in every verse almost) doth holy David pray for the opening of his eyes, 
Examp.  and the teaching of him God's statutes. It was the saying of a godly Minister, that he profited in the knowledge of the word more by prayer in a short space, then by his study in a longer time.  

102 Rule.  Any person shall so much more deeply understand the scripture, by how much his mind is more intent and fixed upon them. 
Reason  The reason is, because such rich treasures are in every place of scripture; as need careful sifting and great intention of mind to find them out. Therefore Christians are charged aswell to mark and heed what they read, and hear in the scriptures; as to read and hear them Gregor. in Ezek homil. 7.  

103 Rule.  The truth of many things to be fulfilled in Christ, were written before in types, as Psal. 2. many things uttered of David 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 Solomon typically are spoken sundry things in Psal. 72. verse 5. 8. 11. etc. which cannot agree but to Christ, likewise in Christ was verified what before was written in shadows and figures, of the brazen serpent of jonas, Hieron. in Dan cap. 10. Reason is because God purposed in his dispensation of the doctrine of grace to proceed by degrees, and to honour the times of the Gospel with the fullest Revelation.  
Every book of scripture may not be permitted to be read of every age, 
104 Rule.  Nazian. Reason, 
Reason.  because such as be young and rude cannot be capable of mystical books which be of abstruse or hidden sense as Canticles, Daniel, Ecclesiastes, Revelation etc. 
Examp.  and therefore best were to begin with historical books, then with doctrinal as proverbs, Psalms etc. then to proceed to Prophetical as Isayah, jeremy etc. and lastly to such as have a profound meaning. This order of reading I hold fittest for such as be simple, but for the more learned, and namely for students in divinity I would commend another course out of M. Perkins, to begin with the Gospel of john and the Epistle to the Romans, after with the Prophet Esay, because these three books be as the keys to open the understanding of the rest.  

105 Rule.  We may reverently think of the books of Apochryphas and of their authors, but seeing they are not received into the number of Canonical scriptures we may not build our faith on them, nor allege them for confirmation of doctrine, but read them for information and institution of our manners, receiving them so far as they agree with divine oracles, August. de civit. dei 18. cap. 38. Hierom. This rule checks such as make apocrypha the ground of their Sermons, and a rule of faith equal to the Canonical, as Romanists do.  

106 Rule.  There be certain writers, or authors, (as jehn, 2. Cron. 20. 34. named in scripture) whose books are lost, being never Canonical (but as the Chronicles of England) August. 18. the civit. dei cap. 38.  
In the new Testament written in Greek, 
107 Rule.  there be Hebrew or Syriac names and words, whereof some have their interpretation set by them, 
Examp.  as Bar jonah the son of jonah, Bartimaeus the son of Tymaeus, Barnabas the son of consolation, Boanarges the sons of thunder, Abba Father, Emanuel God with us. Golgotha, a place of skulls etc. and some have not interpretation as being more common and familiar, as Amen etc. Hieron. in Galat. 4. What reason then have Papists from these words to collect that the service of the Church should all be in a strange tongue?  
It is the manner of the Prophetical writing, 
108 Rule.  first to use reprehensions and threatenings of judgement, and after to join the promises of mercy by Christ to come. 
Reason.  Because men are not to receive comforts before their natural pride (being humbled and tamed with fear,) they can see a need, and have a desire after the promises of grace, 
Examp.  see in Esay 1.2. also 9 10.11.12. also chap. 51. 52. 53. 54. joel. 2. Hieronimus. in Hose. 5. & Isay. 16. This rule may be a directory for preachers to govern their teaching, for the manner of it in respect of their hearers vnhumbled.  

109 Rule.  Sacred writers sometime write so of themselves, as if they were others, as Moses saying he was the meekest on earth Numb. 12. 3. and john, 
Examp.  This is the disciple whom jesus loved. And Paul 2. Cor. 12. 1. 2. 3. see also john, 20. 30. and that other disciple which walked with Cleopas to Emaus is thought to be Luke who wrote the story. This witnesseth their modesty, and whereas holy men of God in scripture reveal their own faults, this showeth their sincerity, as Matthew reports his own forsaking of his Lord with his fellow Apostles Math. 26. 35. Also Paul reports his own persecution and blasphemy 1. Tim. 1.13 also john reports his own slip in falling down and worshipping the Angel which appeared to him Revel. 19 10. Moses' his own hastiness and unbelief at the striking of the rock Numb. 20. 12. which shows that in penning of scripture they were guided by the spirit of God, not led by private motion. For than it is likely they would not have published their own follies and faults to all the world 2. Pet. 1. 20. Gregor. in his preface on job. This rule may be a stay to such as shall be at any time tempted to doubt of the scripture whether they be of divine authority.  
Sundry interrogatives in scripture have the force of negatives, 
110 Rule.  denying that which seemeth to be but asked after, as those interrogations which be found together Rom. 10. 14. 15. the meaning of every interrogation there, 
Examp.  is negative, as if it were said, they cannot. Some again do so ask a question, as they require and have an express answer Psal. 15. 1. Rom. 11. 1. Rome. 3. 12. the use of them in scripture is commonly to quicken attention: or to urge more vehemently the affection, or to prepare way for some weighty and wholesome discourse.  
The books of holy scripture whether they have the writes name or not, 
111 Rule.  it much skilleth not so long as we are resolved in our minds by the holy Ghost that they come from God. Because the authority of scripture dependeth not on the pen man but upon God the Author. 
Reason.  Therefore knowing the Epistle to the hebrews to be inspired of the holy Ghost, 
Examp.  we receive it with as much faith and reverence, as those other Epistles which have the Secretary's name set before them.  

112 Rule.  The whole scripture is called a Bible as if it were one book. 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 necessary book, as if in comparison of it none other deserved the name of a book, as indeed they do not, considering the Author, subject, and the end of it being inspired immediately of God, teaching Christ and faith in him, for eternal life in heaven to the glory of God's free grace toward elect sinners.  

113 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 justified, whom he hath justified, he hath glorified, such like speeches there be many in the Prophets. The reason is, 
Reason.  because Hebrews use so to write: also by this form of words, the certainty 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 singular number, 
114 Rule.  than it is proper to the creator, and noteth his essence, or some person: sometime it is used with an addition, 
Examp.  as in Exodus, I have made thee God of Pharaoh, or in the plural number Psal. 84. I have said ye are Gods and verse 1. in the assembly of Gods; than it belongs to the creature. Also (God) in the singular number is used sometime personally, as Rom. 1. 7. from God our Father etc. sometime essentially, as joh. 4. 24. God is a spirit, so the word Father is sometime put essentially for the whole deity Math 6. O our father: sometime personally as in john, The father is greater than I, and my father worketh hitherto and I work, Gregor. in Ezek. Ignorance of these rules breedeth errors about the Trinity.  

115 Rule.  Who so will understand the scriptures must first love them before he learn them. 
Reason.  Because God will punish such as contemn his mysteries: as also love and good will make our labour and study more easy. Nothing is hard to a willing mind, August. de util. credendi cap. 6.  

116 Rule.  When something is written in an historical narration which seemeth to have no signification, or use for edification, yet then remember that it is written to be an introduction to some thing which is significative, and of good use, August. 
Reason.  Because no title, or jot in God's word is unprofitable or vain seeing all is inspired, and profitable 2. Tim. 3. 16. therefore mention of persons, 
Examp.  times, places, etc. be not unprofitable and to be neglected, if it were but for this, that they do evidence the truth of the thing related, and pave a way to some substantial matter.  

117 Rule.  It is usual in scripture to put, all, for many. 1. Timoth. 2.3. God will have all to be saved, Math. 3. all jerusalem went etc. Math. 4. 23. all diseases; so on the other side (many) is put for all Rom. 5. 9 by the disobedience of one man many became sinners. Now where the one of these is put or used for the other it will be manifest to him that marketh the matter handled. August. contra Pelag.  
In scripture this word (until) doth not always exclude the time following, 
118 Rule.  but signifieth an infinite time, or unto eternity 1. Cor. 15. until his enemies be made his footstool shall he reign. 
Examp.  Hieron. cont. Heluid. Also Math. 28. I will be with you until the end of the world. And 2. Samuel. Michol had no child until her death, Math. 5. 26. 
* Therefore idly do Papists seek to gather their Purgatory from hence.  until thou hast paid the utmost farthing, that is never as Mark expounds it. Of this kind is that Math. 1. 25. thought to be, until she had brought forth etc. in all which places by (until) a perpetuity is noted, but else where a certain limited time is signified, as until Penticost, until I come, & till the pit be digged for the ungodly, in the Psalm, this word (until) doth rather resemble the property of the tongue whence it is drawn (as Aug. writeth) then contain any deep or more hidden meaning.  

119 Rule.  In genealogies it is the manner of the Hebrews 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 chief agent in all generation and the head of the family. And because it is the surest side in which the name continues, Hieron.  

120 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 forth her first borne. 
Examp.  Hieron. against Helve.  

121 Rule.  In scripture a betrothed woman is called a wife, and a betrothed man a husband, though they never yet came together, or knew each other, 
Examp.  Math. 1. 20. fear not to take Mary thy wife etc. though she were only betrothed, see verse. 8. Deut 22. 23. if a maid be betrothed to an husband etc. So likewise the man is called an husband so soon as he is betrothed to her. 
Reason.  Because betrothing is an essential part of marriage being duly performed; and the solemnisation is necessary unto comeliness, honesty, and avoiding of offence. Hieron. in Math. 1.  
Crying in scripture doth not always betoken the sending forth of a strong voice outwardly: 
122 Rule  but inward compunction and fervency of spirit and affection Gen. 14. 15. wherefore criest thou, 
Examp.  Rom. 8. 15. we cry Abba Father, Heb. 5. 7. Hieron. in Gal. 5.  
The word (spirit) being put without addition is ever taken in good part, 
123 Rule.  with addition (as unclean, evil) in ill part. Hieron. Also spirit with a word of a genitive case adjoined, doth signify the mighty, working of God by his good spirit directing to good things, a spirit of grace etc. or by Satan leading to evil, a spirit of error.  
Sundry Prophets foretold things to come which were temporal as well as eternal things which belong to the Messiah, 
124 Rule.  (though he were the chief object of all prophecies) also they prophesied not in words only, but even by their actions, 
Examp.  as jeremiah by carrying a chain prophesied the captivity. Ezekiell by flying in the night, having broken down a wall in his house, Agabus foretold Paul's bonds by binding his own hands etc. 
Reason.  This was done to make prophecies better observed, and regarded when words and things met together, and to leave the heedless and incredulous without excuse, Gregor.  

125 Rule.  When Prophets report visions they do not always mention or infer aught which they saw, but do declare what was said, Esay. 1. 2. A vision which Esay saw; 
Examp.  and then follows hear o heaven and earth etc. telling words spoken to him, not sights showed him, yet are they called visions, because God extraordinarily opened the eyes of their minds to behold his judgements upon the wicked, and to know most certainly the good promises made to the Church. Hieron. in Isay 1.  

126 Rule.  Temporal prophecies of earthly things which were nearer, being fulfilled, gave proof of the truth of the spiritual prophecies touching the kingdom of Christ, 
Reason.  which was farther of. Because a God of unchangeable truth was author of both. Thus the Prophecies of the jews going in, and coming out of captivities, 
Examp.  and of destruction to other Nations being accomplished, assured Gods people of the coming of the kingdom of the Messiah. This rule being well known and marked by the jews, had preserved them from hardness of heart. Rupert. in Hos. c. 1.  
Evangelists and Apostles in citing places out of the old Testament, 
127 Rule.  keep the words of the Greek Septuagint, when that differs not in sense from the original Hebrew. and sometimes 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 themselves to the sense agreeing in unity of spirit, though with variety of words, doing rather the office of divine interpreters, then of bare allegers of Scripture. thereby to teach all pastors, in citing Scriptures, rather to respect the matter and sense, 
Examp.  than the letter and words. See Matth. 2. 15. and vers. 23. Math. 26.31. also 1. Cor. 2. 9 and in sundry other places, wherein they cleaved not to the word, but forsook them, yet without damage to the matter and sense. 
Reason.  because that is the principal thing most to be observed. Higher ad Pamach.  

128 Rule.  The new Testament never cities any testimony out of Apocrypha books, but out of canonical scripture only. Hieronimus. Because God himself being the author and inspirer of it, 
Reason.  hath sanctified it and inspired it for the perpetual and perfect instruction of his Church in the truth of salvation. 2. Tim. 3.16.17. Therefore through all the books of Evangelists and Apostles, not one Apocryphal saying is alleged: and but three out of the books of the Gentiles, to convince them the better with their own testimonies, which being once passed through the golden pipe of the holy ghost, they are now no more to be accounted common or profane sayings, but part of God's word. Ignorance of this rule hath caused the Papists to advance the Apocryphal books into God's chair, to equal them with canonical.  
Words of knowledge and sense, 
129 Rule.  do signify (besides) actions and affections; for example, 
Examp.  when it is written, that God knoweth the ways of the righteous, Psal. 16. and that he knoweth who are his, 2. Tim. 2.19. Revel. 2. 3. I know thy works, it is further meant, that he knows them with love, favour, and approbation, meaning to reward and crown them. Also where it is said, whom he foreknew, Rom. 11.2. also 1. Pet. 1. 2. his eternal love embracing these as his o●ne is understood there. for the knew barely before, all reprobates and devils, them and their works too: but not with favour and allowance. Also (remember) which is a word of sense, yet it often importeth care, love, delight, 1. Cor. 11 Do this in remembrance of me. also God remembered Abraham, Gen. 18.  
The scripture is to be taken in the largest sense, 
130 Rule.  if nothing hinder, neither matter, phrase, nor scope. Estay. as 1. Pet. 1. 13. Trust perfectly on that grace which is brought by the revelation of jesus Christ. where grace may be at large interpreted of glory: as imposition of hands Heb. 6. 1. of the whole ministery, and all the whole order of Church government as prescribed by the word.  
All interpretations must be fit as well as true, 
131 Rule.  and one place of Scripture can have but one fit and proper interpretation, which is very hard sometime to hit upon.  
These two words (of God) be sometime used in scripture, 
132 Rule.  to note, not avauthoritie, but excellency 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 excellency. Estay in Ps. 51.  
The scripture as it understandeth sometimes less than is spoken, 
133 Rule.  to wit, in all hyperbolical speeches: as in Gen: thy seed shall be as the stars: so sometime there is less spoken and more understood, Prou. 3. despise not the Lord's correction. 
Examp.  also despise not his kindness, Rom. 2.4. Psal. 51. 17. the Lord despiseth not, by this is meant regarding, or highly esteeming, which is more than not to despise. likewise in that speech, Math. 7. depart from me, I know you not, that is, I abhor you, and will surely punish you. Adam knew his wife Eva, Genes. 4. that is, had most inward familiarity with her, even such as accompanieth bed-company; also, shall never be forgiven, Mark. 3. that is, shall be eternally punished. likewise, shall never see death, joh. 3. that is, shall live blessedly in heaven for ever. and many such may in reading be observed, where less is written and more meant. Estay in Ps. 61.  
Scripture sundry times doth teach spiritual duties, 
134 Rule.  of faith, prayer, thanksgiving, repentance, love, etc. by such terms as served to express the legal, jewish, ceremonial service, and sacraments: thus christian prayers and praises, are signified by incense, and evening sacrifice, 
Examp.  Psal. 43.2. and by a pure oblation in Malach. also our repentance, taught by purging out the old leaven 1. Cor. 5.8. also our whole religious service, and worship, under the new Testament, is declared by offering gifts at the altar, Math. 5.23.24. and by offering our bodies, as an holy and living sacrifice, Rom. 12.1.2. The reason is, 
Reason.  because ceremonial worship ought ever to have gone together with spiritual, whereof it was also a shadow and type; and moreover to inform the Hebrews, that howsoever the external altar, and priest, and sacrifices, were abolished, by the death of our Lord: yet there remained a true worship, and true sacrifices for God's people to offer, Esay 63.21. from mistaking this, the Papists build there altars. Beza.  

135 Rule  In the writings of the Prophets, the spiritual benefits of the Messiah, and eternal good things to be enjoyed in heaven, were wrapped up in temporal and earthly promises, 
Reason.  which was done by God's wise dispensation, who respecting the rudeness of those times, and their tender weakness, did by things present, and desirable to their nature, to lift the mind up to the true and celestial good things. Examples hereof are very plentiful: 
Examp.  as, Esay 55.1.2. also Esay 49.7.10.12. and Esay 60.10. 11. and verses 13.16. 17. 19 The ignorance of this Rule, as it led the jews into a conceit of an earthly Messiah, who should have an outward Monarchy, flourishing, and overflowing in earthly dignity, and wealth: so ●it occasioned others to imagine foolishly, and falsely, that the promises of grace, and life everlasting, did nothing appertain to the Fathers before Christ, but that they were no better than swine fed full with the acorns, husks, and wash of this world.  
In setting down the X. commandments, 
136 Rule.  Moses useth a synecdoche in every one, that is, by some particular virtue or vice, which he nameth, he meaneth all of that kind, with all means, causes, occasions of it: 
Examp.  as in the second commandment, 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 uncleanness about generation. murder for all cruelty, etc. also (thou) for all and every one. Mr. Estay on 10. command.  
The negative or forbidding commandments, 
137 Rule.  imply the contrary. as 1. command: 
Examp.  Thou shalt have no other God, that is, thou shalt have me for thy God, commit not adultery, commandeth the contrary, to live chastened. Estay.  
Every affirmative or commanding law, 
138 Rule.  implieth a denying and forbidding: as 4. come: 
Examp.  Keep holy the Sabb: implieth, do not break it. Honour thy parents, hath in it the contrary, do not dishonour.  
Every commandment doth require obedience, 
139 Rule.  from the most inward secret thoughts and motions. Reason, 
Reason.  because the whole law is spiritual: as the command: 
Examp.  which forbids Adultery, forbids, to lust after a woman: an angry thought, under murder. Math. 5.  
The future tense is put for the imperative mood: 
140 Rule.  as, Thou shalt not take the name etc. 
Examp.  Thou shalt not steal, and so in the rest: for, thou mayest not, thou oughtest not. Estay on the ten command:  

141 Rule.  In setting down the commandments, God observeth an exact order, placing the weighest things, and duties first, afterward the less weighty, 
Examp.  as his essence and person, before his outward worship; his worship, before his name, his name before his Sabbath. also duties of the second Table be lesser, than the duties of the first, and sins against the first, greater than sins against the 2. in equal comparison, I mean, in comparing thoughts with thoughts, words, with words, actions, with actions. also main duties, with main, and mean, with mean. but not comparing the greatest sins 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 serve to guide us in the right and full interpretation of the law, or X. commandments. By the ignorance whereof, many remain exceeding ignorant in God's law to their great hurt.  
Legal, and evangelical sentences, or promises, 
142 Rule.  must be distinguished, not by books, but by the nature and condition of promises: 
Reason.  for legal promises may be found in books of the new testament, as Ro. 2.7.8.9.10.11.12.13. also Rom. 10. 5. Gal. 3. 10. 12. and contrarily, promises evangelical of grace, may be found in the books of the old Testament, 
Examp.  as Psal. 132. 1.2. also jerem. 32. 31. 32. etc. therefore they are to be discerned the one from the other in this sort, namely, according to the rules following.  

143 Rule.  Wheresoever promises of temporal, or eternal good things are made, on condition of works, as they be the perfect keeping of the law, all such promises are legal, which no man can lay claim to, except he bring an absolute obedience in no point failing, which none since Adam, save the man Christ, can do. therefore he only hath right to eternal life, and to all good things in the strict justice of the law; they which believe claim by his title conveyed to us by faith in Christ.  

144 Rule.  All promises of the life to come, or of this life, which be made on condition of believing, or of repenting and working (as repentance and works (though unperfect) be signs, marks, and fruits of faith, and faithful persons) all such promises, be evangelical, whereunto every believer, (how weak soever, be his faith but as a grain or mustardseed) may lay claim and challenge, through the grace of God, freely promising and giving them Christ his son, and all good things with him. 
Examp.  as, godly sorrow bringeth repentance to salvation, 2. Cor. 7.10. and Luk. Blessed are they which hear, and keep the word. and 1. Timoth. 6. Godliness hath promises etc. & Psal 1.1.2.3. and john 3. he that believeth shall not be condemned, he shall be saved, he shall pass from death to life. and the just by faith shall live, Hab. 2. 4. all those, and all of this sort and suit, are promises of the Gospel. The well observing this difference between promises of the Law, and Gospel, 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 Gospel. as Mr. Fox, and Luther do teach at large.  
Touching such places of scripture, 
Note.  where moral duties be commanded, and commended, they must be understood according to these Rules following, set down by M. Estay in Psal. 119.1.  

145 Rule.  Though no word be spoken of Christ, yet it must be understood, that he alone is the full cause of every part of our salvation. Act. 4. 12.  

146 Rule.  All moral duties are then commended in any party, when the party that doth them, is first in Christ, having his righteousness imputed to him, and his sins 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 unperfect and full of blemishes, must be purged by forgiveness of sins; therefore the good things done by Saul, or judas, or proud pharisees, or other evil men please not God.  

147 Rule.  All good works, must have a pure heart for the beginning, and God's glory for their end, that is, they must be done of conscience to godward, out of obedience to his word; and with desire and purpose by such obedience to glorify him: for the bare deed never please God. 
Reason.  Thus Abel, thus Abraham, Moses, David, Ezekiah, did their works, and all the regenerate do them thus. 
Examp.  and thus Papists neither do, nor can do good works.  
Moral duties, 
148 Rule.  when they have blessedness promised to the doing of them, are not to be considered as causes thereof, (that is Christ, as is said before) but as signs, which show to a man that he is faithful, and therefore happy and blessed, or as the way which leadeth to blessedness.  
These duties must not be understood in the strictness and rigour of the moral Law, 
149 Rule.  but expounded of a continual and unfeigned desire, purpose, and endeavour to do them, sorrowing, when we cannot do them as we ought, ask pardon wherein we fail, and setting a fresh upon them, striving always to prove better and better. This rule would prevent scruples and fears, which weak ones have thorough a sense of their own wants and failings.  

150 Rule  When the scripture commends any as being perfect, or exhorteth any to be perfect, it must be understood of uprightness, not of absoluteness; of a perfection in parts, striving to all duties, not in measure and degree. 
Reason.  for it is impossible for any Saint in this world, to attain to a certain and perfect love, and obedience, that is reserved till next life. Estay in Psalm. 199. this Rule would have preserved Familists, and Papists from conceit of imagined perfection in this life.  

151 Rule.  Likewise the Scriptures that affirm of the Saints, that they are worthy, must either be understood of the worthiness of the person accepted, as worthy for Christ his worthiness (not of the worthiness of works) 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.  

152 Rule.  In the doctrine of justification of elect sinners before God, where the Scripture mentioneth Christ only without faith, there understand it always with reference to faith. 
Examp.  see Gal. 3. 8. and chose, where faith is mentioned withouten Christ, it hath respect to him as the object, Rom. 3. 28. 30. Reason is, 
Reason.  because there is a necessary mutual relation, betwixt faith the instrument, and Christ the object and matter of our righteousness, Christ justifying such only, as have faith to believe in him and faith looking directly and only to the promise concerning Christ. The ignorance of this Rule bred that absurd and ungospellike error, of actual justification by Christ, without the help of faith.  
The books of the new Testament, 
153 Rule.  speak of the passion of the Lord jesus by a Synecdoche, that is, putting a part for the whole, the visible sufferings for the invisible. 
Examp.  Thus under his suffering of death, be comprehended all the sufferings of his life. also his whole suffering spiritual, and bodily is comprehended sometime under the offering of his flesh or body, as. 1. Pet. 1. 24. Heb. 10.10. 1. Pet. 4.1. sometime under sprinkling, or shedding his blood, Math. 26.28. 1. Pet. 1.2. sometime under his stripes, Esay 53.5. and that all, both the inward pains of soul, properly felt for sin, and outward smart of the body, went together for the full and whole sacrifice for sin, is very clear by Heb. 9 28. where it is written, that by the offering of [himself] he put away sin. that is, his whole manhood was the sacrifice propitiatory for sin. also the story of his sufferings, which mentioneth his soul's sorrow, ere ever his body was meddled withal, makes it most manifest, Math. 6.38.39. etc. The reason is, 
Reason.  because as man had sinned in the whole, and a full satisfaction was to be made to the justice of God: so Christ took our whole nature, to this very end, that he might suffer in it, and so save us wholly. Heb. 2.14.15.  

154 Rule.  Books of the new Testament, citing authorities out of the old, as they look chiefly to sense, not precise keeping the word, and take them from canonical scripture only: so they regard not number of the chap: or verse, or name of authors always, but generally allege them (thus it is written) contenting themselves with a few testimonies, and they choice and fit 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, 
155 Rule.  but more plentifully, and manifestly in the new. The reason is, 
Reason.  because Christ bringeth with him a greater light than Moses and the Prophets, Math. 3. 16. 17. and chap. 28. 19 john 5. 8.  
Where the old Testament bringeth in, 
156 Rule.  God appearing in human shape, or speaking to the patriarchs and Prophets; there understand it always of the second person, for he it was by whom the father in all ages declared himself to his Church, 
Reason.  john 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 have kept Serueltus and others from denying the aeternal godhead of Christ.  

157 Rule.  The word which signifies (to predestinate) is but six times found in the new Testament (never in the old) being referred but twice to things 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 never applied in scripture to reprobates, but to elect persons only, Yet divines in scholastical and theological discourses do enlarge this strict acception of the word, and under predestination do consider the decree both of election and reprobation.  

158 Rule.  The doctrine of Gods most free predestination ought to be taught to Christ's Church by the Pastors of the same, August. The reasons be, 
Reason.  because it is a part of his revealed will, and therefore belongs to us and our children, Deut. 29. last. Also Christ jesus taught it, joh. 6. and his Apostles Act. 5.13. Rom. 9 throughout. Rom. 8.23. 30. Rom. 11. 1.2.3.4.5.6.7. Ephes. 1.4.5.6. and elsewhere often. 
Examp.  These former scriptures our Church well and rightly appointeth to be read, wherein is more danger then in expounding them sound. Thirdly, it is the ground of patience and constancy, Rom. 8. 28. also of piety and of the love of God Rom. 12. 1.2.1. joh. 4.19. And lastly exciteth to thankfulness when we have learned that there is no good in us concerning salvation, or otherwise, but that which God from everlasting determined to put into us. This moved blessed Paul to bless God for himself 1. Timoth. 1. 14. 15. 16. 17. and for others Ephes. 1.3.4.  
The doctrine of God's predestination in electing some and not others, 
159 Rule.  without any respect of man's worthiness for his own very good pleasure, and will sake, to the glory of his mercy and justice, would be taught very warily and with good cautions: first with consideration of the weak, that no matter of discouragement be given them, and of the wilful, and obstinate, that no occasion of presumption and carnal licentiousness be justly offered them, but as it may comfort the one against despair, and rouse the other out of security. 2. That the texts out of which the doctrine is gathered be fair and full for it without enforcing them. 3. That sound proofs be brought out of the word to back every point that is delivered, and let nothing be taught but that a reason may be given out of scripture for it. 4 That it be expressly affirmed that no man may think either himself, or another to be reprobate (for only God knows who are his, and he that is not called today may be tomorrow) but rather to labour for assurance of our own election, and to hope charitably of others which submit to the outward ministry and preaching of the word. 5. That a man adventure not to teach it others unless he himself have well learned the same and digested it. Lastly that the hearers be warned to hear with sobriety, and to understand with sobriety, desiring to know no farther of this mystery than is revealed, and to refer their knowledge therein not to vain dispute, but to build up themselves in the comforts and duties of Christianity.  
This word (heart) is commonly in scripture put for the soul, 
160 Rule.  and mind of man. Reason is, 
Reason.  because the soul, though it be in the whole body and in every part: yet keepeth her chief residence in the heart, as it were in her chair of estate. Secondly, as natural life proceeds from the heart of the body: so the beginning of the godly life is from the soul. And lastly to teach that God regards not outward shows and deeds, unless they come from within. Math. 15. out of the heart proceed evil reasoning, adulteries etc. 
Examp.  Also Proverb. My son keep thy heart above all keep, Rom. 10. with the heart man believeth, And Psal. 51. 10. create in me a right heart, and very often else where, Estay in Psal. 51.  
This word (all) is not ever used absolutely and universally for every one, 
161 Rule.  but restrictively with limitation to the subject and matter handled, as for example, joh. 1. 3. All things were made by him. Rom. 10.12. God is rich unto all. 
Examp.  where the limitation is presently added (which call upon him) Rom. 5. by the justification of one, grace hath abounded towards all. This is to be restrained to justified ones of whom he speaks there. Coloss. 3. The peace of God which excelleth all understanding, that is, all human understanding, the like in joh. 3.13. Thus much must be said of the particle none or no man, joh. 3. No man receiveth his testimony, this must be understood with restraint to the wicked. The ignorance of this rule hath caused diverse to deny the doctrine of particular election, and to plead for universal grace with denial of divine reprobation, Kekerman: Paraeus.  

162 Rule.  Petitions, or prayers conceived, or uttered in the imperative mood, must be reduced into the indicative, where a reason of the petition is rendered, 
Examp.  Psal. 5. 2. Hearken unto the voice of my cry for I call upon thee, This must be understood thus, O God it is agreeable to thy nature to hear me, seeing I call, and Psal. 16.1. Preseru● me o God for I trust in thee, and the like in other Psalms Kekermannus.  

163 Rule.  What is proper to one nature in Christ, is often affirmed of the other, or of his whole person. 
Reason.  The reason hereof is the unity of his person, it belongs to the human nature to be crucified, to shed his blood etc. Yet the scripture affirmeth of his divine nature that the Lord of glory was crucified, 1. Cor. 2. 8. 
Examp.  And that God purchased his Church with his blood 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 joh. 8. 58. Grecians call this coinonia Idiomatoon. Beza. Perkins. Zanchius.  
Some works of Christ are proper to his godhead, 
164 Rule.  as his miracles; some to his manhood, as his natural and moral works; some to his whole person, as his works of mediation, in which each nature doth that which was proper unto it. Zanch.  

165 Rule.  When the same places which be in the old Testament, be repeated in the new with some alterations, additions, and omissions, this falls out for these five causes. 1. For expositions sake, as Psal. 78.2. compared with Math. 13. 35. Psalm. 110.1. with 1. Cor. 15.25. Psalm. 116.10. with 2. Cor. 4.3. Secondly for discerning sake, 
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 mind 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 truth, as jonas 1.17. with Math. 12.39.40. also Esay 61.1. with Luk 4.18. Fiftly for brevity 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.  

166 Rule.  Touching plain places this rule is to be followed, if the natural signification of the words of the place expounded do 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 justified by faith without works, the natural signification of these words is plain that every elect person when he believes in Christ is absolved from his sins, and accepted of for just without merit of his own works; this sense we presently receive, because it agrees with circumstances of the place, and with holy Scripture, Perk.  

167 Rule.  For expounding dark places let this be the rule. If the native or natural signification of the words do manifestly disagree with the anology of faith and other very plain places of Scripture than it must be refused, and a figurative improper sense, is there the true sense. 
Examp.  As for example the native 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 Creed which teach that Christ's body is made of the Virgin by conception of the holy Ghost, not of bread by the priests consecration, also that it is ascended into heaven, and shall return where he cometh to judge the quick and the dead: also it disagrees with that manifest scripture which saith, that the heavens must contain him, till the time that all be restored, Act. 3. Perkins.  

168 Rule.  The supply of every word which wanteth is fitting enough to the place propounded, if the word supplied agree with the anology of squire of faith, and with the circumstances, and words of the same place. as Exod. 19 4. I have carried you on eagles wings, here wanteth (as it were) likewise Es. 1. 13. I cannot iniquity, here must be supplied (bear) which wanteth, Exod. 4. 25. Zipporah took a sharp, supply (knife) where there is Ellipsis or want of any word, than it signifieth either brevity, or swiftness of affections, Perkins.  

169 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.  

170 Rule.  Things spoken as if they were already finished and yet be not so, they must be understood as being in the way to be finished, or as being begun to be fulfilled. 
Examp  As Noah being 500 year old begot Shem, Ham, and japhet Gen. 5.23. that is he began to beget them. See the like Gen. 11.26. also Luk. 1.6. and they were just in all the commandments, that is they begun entire obedience, and endeavoured to do all, Perkins.  
Promises must be understood with condition of faith, 
171 Rule.  where the condition is not expressed.  
A superlative or exclusive speech used of one person in Deity, 
172 Rule.  doth shut out creatures and feigned gods, but, not the other persons As john 17.3. 
Examp.  This is aeternal life to know the only true God; this s●uts not out Christ and the spirit, but false Gods, so doth that 1. Tim. 1. 17. Rom. 16.27. joh. 10.39. Perkins.  

173 Rule.  All works of the Trinity, and all attributes must be understood inclusively without exception of any other of the persons, Perk.  

174 Rule.  This word (nothing) is put for little or small, as joh. 18.20. I have spoken nothing in secret, that is little. Also Act. 27.33. also, 
Examp.  none is used for few (as all is put for some or many) jer. 8.6. 1. Cor. 2.8. none of the rulers, that is, few. And (always) is put for often & long, as Proverb. 13.10. always there is contention amongst the proud, that is, often it falls out so, Luk. 18.1. pray always, that is, long, with continuance Luk. 24.53. joh. 18.20. Every where is put for here & there without respect of place, Math. 16.20. Act. 13.30. also.  

175 Rule.  This negative particle (not) is often put comparatively or respectively and not absolutely or simply as Hos. 6. I will have mercy and not sacrifice, that is, rather than sacrifice, 
Examp.  or not sacrifice in respect of mercy, 1. Cor. 1. sent not to baptize but to preach, also Psal. 51. Sacrifices thou wouldst not have, that is, in comparison of a contrite heart, jerom. 32.33. every man shall not teach his neighbour. Also (not) is sometime put for seldom, as 1. Kings. 15.5. Luks. 2.37. she went not out of the Temple, that is seldom or scarcely.  

176 Rule.  The present time being put for the time to come doth signify the certainty of the thing spoken of, as Esay. 21.9 Reu. 18.2 Babylon is fallen, 
Examp.  Babylon is fallen, for, shall certainly fall.  
Unto the doubling, 
Note.  or repetition of words belong these rules following.  
When a substantive is repeated or twice mentioned in one case, 
177 Rule.  it signififieth first aemphasis, or force, as Lord, 
Examp.  Lord. Secondly a multitude, as droves, droves Gen. 32. 16. that is, many droves. Thirdly, distribution, as 1. Chron. 16. a gate and a gate, that is, every gate, and 2. Chron. 19.5. Leu. 17.3. a city and a city, that is, every city. Fourthly, diversity or variety, as Pro. 20.20. a weight and a weight, that is, divers weights, an heart and an heart, that is, diverse or double heart.  
A substantive repeated in diverse cases, 
178 Rule.  if it be in the singular number, it argueth certainty, as Sabbath of sabbath, Lamentation of lamentation. Micha. 3.4. If it be in the plural number it signifies excellency, 
Examp.  as Eccles. 1.1. vanity 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 adjective, 
179 Rule.  and of a substantive sometime signifies increasing, as holy, 
Examp.  holy, holy, jehovah, jehovah, Temple etc.  

180 Rule.  A verb repeated, and twice gone over in a sentence, maketh the speech more significant: or else it shows vehemency, certainty, speediness; 
Examp.  as to die, by dying Gen. 2. and is my hand shortened, in shortening Esay. 30.2.  

181 Rule.  A conjunction doubled, doth double the denial, and increase it the more as Math. 13. 14. 
Examp.  shall not, not perceive.  

182 Rule.  Some figurative speeches beside that they do enlarge the sense, and bring with them delight & ornament; they do also afford matter for nourishment of our faith, as Math. 25.35. ye gave me (Christ) to drink, 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.  

183 Rule.  An Irony (which is when the contrary to that which is spoken, is meant) carrieth with it a just reprehension of some sin, 
Examp.  whereof examples be in Genes. 3. verse last. Also judg. 10.14. Mark. 7.9.1. King. 22.15. go up and prosper, 1. King. 18.27. cry a loud, for he is a God.  
Questions do sometime import an earnest affirmation, 
184 Rule.  as Gen. 4.7. also jos. 10.13. joh. 4.35. Gen. 37.13. 1. King. 20.2. and sometime they signify 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 complaining, as Psal. 8.10. Esay. 1.21. Psalm. 22. 1.  
Concession and yielding hath sometime in it a denial and reprehension, 
185 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, 
186 Rule.  do use sometime to anticipate, that is, they speak of them according to the custom of the place and time in which they wrote, as Gen. 12. 8. 
Examp.  the place named Bethel by Moses, was named Luz in Abraham's time, 1 Pet. 3. 19 Christ in spirit preached to them in spirit. So they were indeed in regard of the time when Peter wrote this Epistle, and not of the time wherein Noah lived. 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.  

187 Rule.  In Sacred accounts and Genealogies, either the name or number of years how long some Prince reigned be left out. 
Reason.  The reason is, because of the wickedness of the Prince. 
Examp.  As Saul who reigned far longer, yet is said to have reigned but two years and an half, that is, lawfully and rightly. Also in Mach. 18. three Kings (Ahaziah, joas, and Amaziah) are for their wickedness left out.  

188 Rule.  The parts of time are understood inclusively sometime, and sometime exclusively. In Math. 17. 1. it is written, 
Examp.  and after six days jesus took etc. whereas Luk. 9 28. it is written of the same thing, that it came to pass about eight days after, the Reason is, because Matthew put exclusively those days only which went between and were finished, but Luke puts the two utmost days also into the reckoning. Moreover it is usual in scriptures historical, to take the time spoken of either completely as fully finished, or uncompleatly as being begun to be in finishing, as 1. Kings 25. 19 1. King. 15. 18. 25. the last years of the Kings of Israel and judah are not fully expired, but some of them scarcely contain months in them, the rest of the years of their reign being put completely.  
The lesser number is to be counted under the greater and more complete, 
189 Rule.  as judge 3. 11. the land had rest 40. years when Othniell died. 
Examp.  under this number be comprehended all the years from the death of joshua, unto the death of Othniell, and the 8. years of servitude under the Assyrians, jud. 3. 20. the like is used divers times in the judges, as ch. 5. 31. and 8.28. and 9.22. also chap. 10. 2. 3.  
The scripture useth to call sons, 
190 Rule.  which by nature are no sons, to them whose sons they be called, but are there sons legally and by succession. Thus Salathiel being son of Neri naturally, Luk. 3.27. is legally and by succession made the son of jechoniah, whom he succeeded in the kingdom, as Math. 1. 12. after this manner Zedekiah is the brother of jechoniah, or jehoiakim, 1. Chro. 36. 10. and his son, 1. Chro. 3. 16. his brother by generation: his son by right of succession. By this rule the two Evangelists Matthew and Luke are reconciled in their Genealogy. for Luke follows the natural order, and Matthew the legal order.  

291 Rule.  This word (rather) is put not always comparatively, when two persons or things are compared, as like or unlike: 
Examp.  but sometime negatively, as a denying particle in stead of (not.) as Luk. 18. 14. this man went away rather justified then the other. that is, not the other, but he, departed justified. also joh. 3. 19 men loved darkness rather than light. that is, they loved not light, but darkness.  

292 Rule.  This word (behold) is used not always or only to stir up attention, at the report of some weighty and admirable thing: but most commonly it signifieth a thing manifest and plain, whereof all do, or may take knowledge, as Psalm. 51. 6. Math. 1.23. and often elsewhere. 
293 Rule.   
Doing, doth sometime import believing, as Math. 7.2. but he that doth the will of my Father. Now this is the will of my Father john 6. 40. that he which believeth in the Son should have life everlasting.  

These 13. Rules following are all taken out of M. Luther's works.  
SCripture must be understood not against Christ, but for Christ.  
2 Precepts presuppose faith: as where it is written, keep the commandments, that is, in Christ, or by faith in Christ. also, thou shalt love the Lord thy God with all thine heart, etc. that is, in Christ, or by faith in him. also, do this and thou shalt live, that is, do it in Christ. and so in the rest of this kind.  
3 Interpretations must be drawn out of Scriptures. these are the supreme and absolute mean of interpretation, as the Spirit is the principal Interpreter.  
4 Many things are said in Scripture by anticipation, and recapitulation.  
5 Negative speeches in Scripture, be more vehement and forcible then affirmative.  
6 We may not interpret scripture by allegories, unless we be able to avouch the allegorical sense by some other place of scripture.  
7 Grammar must give place to Divinity. Reason is, Because things are not subject to words, but chose.  
8 He is best interpreter of Scripture which takes the sense from it, not which brings a sense unto it.  
9 Comparison of places one with another (the darker with plainer) is a good mean to attain the sense of scripture.  
10 Literal sense alone of scripture is the whole substance of faith, and of Christian Theology.  
11 Without the holy spirit of God no man can understand one jot or title of Scripture, because of our inbred darkness. Therefore prayer for inward illumination must be joined with outward reading and hearing.  
12. There can be but one only proper, true, and certain sense of one place of Scripture, the rest are to be avoided as doubtful 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. MYSTICAL CASES AND SECRETS of Divinity, with their Resolutions.  
Four Centuries and upwards.  
The unfolding whereof, layeth open that Truth that concerneth Salvation.  
We speak the word of God in a mystery. 1. Cor. 2.7.  
The Secret of the Lord is revealed to them that fear him. Psal. 25.15.  
Open mine eyes (Lord) that I may see the wonders of thy Law. Psal. 119.  
Then Mary said unto the Angel, how shall this be (that I should be with child) seeing I know not man. Luk. 1. 34.  
This is the model or pattern of all the Mystical cases in this little Book.  
BY T. W.  
LONDON Printed by Edward Griffin for Francis Burton. 1615.   

To the Reader.  
CHristian Reader, be pleased to understand; First, that this way of propounding probiemes, dark questions, and parables, is no new devise, but very ancient, and of great continuance. Secondly, it is likewise of great use, for it serveth to try the ability of men's wits, and understandings; also to exercise and to whet them; also it puts by much absurd brawling and dangerous talk: and gives occasion of many wholesome, wise and grave sayings. Thirdly, praises and rewards have been appointed and given, to such as could lose such knots, and frame fitting answers. Lastly, not alone human and profane, but sacred and divine Stories afford us examples and precedents, of such mystical Questions; the truth of all this will appear in these few things here annexed and set down.  
Plutarch reports, that it was a custom amongst Kings of old times, to put Questions one to another, to make proof of best wits: and that a certain praise was appointed to him that got the victory.  
Dius an Historiographer of the Phoenicians, rehearseth the Riddles and Questions that Solomon sent to King Hiram, saying, that it cost him very much in that he could not open them, until at length he found a young man of Tirus (named Abdenan) who deciphered to him the most part of them: Poets write that Sphinix was wont to set forth a reward of freedom and liberty, to him that could absolve his Riddle.  
We find in the book of Judges, that Samson 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 giveth meat: also, he that is fierce and bitter, and he that is sweet, are opposites, of contrary natures; He also promised a reward to him that could read his riddle.  
Ambrose (as he is cited by Peter Martyr) demanded the cause why Samson made his problem, and he saith, that because men in feasts, when they have well drunk, are wont to be somewhat full of talk, and to rebuke others too intemperately, which for the most part turned to contention; therefore to avoid that, grave men were wont to put forth riddles or problems, omitting dangerous talk, and turning their minds to the exposition of things put forth: whose example Samson followed, and set a reward for him that could open his question; to show that knowledge and sharpness of mind ought to be rewarded; and contrarily, ignorance and foolishness ought to be shamed and punished: thus far are the words of Ambrose.  
In the first of Luke, Mary the Virgin putteth a difficult question unto the Angel, which brought her the message of conceiving and bearing the Son of God. How (saith She) may this be, seeing I know not a man: that is, how may I be a mother, while I am and remain a Virgin.  
Lastly, through out the Gospel we find AEnigmata, and many hard parables Christ put unto the jews, which his own Disciples could not open: therefore did ask him, apart, what they meant.  
These things I doubt not make it evident, that this course which I take is warrantable, and profitable: Especially if the nature and importance of my doubtful cases be considered, tending to instruct in divine things, which concern salvation and religion; and the iniquity of these times be thought on, wherein it is hard to say, whether ignorance or malice do more abound; some that would talk of good things in their meetings, cannot, for lack of skill to put forth or lose a question wisely: others, are so wicked and malicious, as they deride all wholesome communication: now seeing the sharpening of wits, is a main and principal end of Questions, for the trying of our knowledge, some may muse why I would set down answers, to ease men of their own 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 draft to aim at my own praise, for many respects; but as I moved questions to provoke some, which better can, to frame better and more: so I thought good, to frame an answer unto these, that such as could not by their own knowledge upon their trial find a resolution, might have here a piece of an answer and satisfaction, to give them some contentment: I have put each case and answer together, desiring such as can fit and yield more pregnant, and substantial answers, to set them down, and to accept in the mean while these my poor endeavours. Farewell.  
Mine answer is a slender thing,  
Yet rest in it, or better bring.  T. W.  

Advertisements.  
FIrst ye shall find a word in the margin opposite to each Resolution, to show unto what Principle of Religion your case and answer doth belong.  
The cases and answers for the most part do follow the order and dependence which the Principles have amongst themselves.   

To the Christian Reader, certain Directions.  

The use of these dark and mystical Cases, is Fivefold.  
FIrst to minister occasion of searching and diving more deeply into the great mystery of godliness.  
To try and draw out your knowledge; as also to increase and confirm it, by answers fitly framed according to the word.  
To bewray the imperfections and wants of your knowledge, whiles you stick in easy things, and stumble in the plain way.  
To give light unto sundry places and passages of Scripture opened and cleared.  
To help the practice and exercise of that which you do know.   

For these purposes, your charge and duty is this.  
FIrst read, consider, mark your own answer, before ye look upon mine.  
Where you stick be humbled, pray for understanding, and then take such poor help as this Treatise affords you.  
Where you see, be thankful to God for your knowledge, and labour to profit.    

AEnigmata Sacra. MYSTICAL CASES AND SECRETS of Divinity, with their Resolutions. The unfolding whereof, layeth open that Truth that concerneth Salvation.  

ENIGMA. 1.  
Who is he that hath understanding and will, and yet hath no soul, and how that may be?  

The Resolution.  
IT is God, 
God.  of whom it is written that he is understanding, 
Pro. 8. 14.  and a God of knowledge; 
1. Sam. 2.2.  working all things after the Counsel of his will, 
Eph. 1.11.  yet he hath no soul. For he understandeth and willeth things not by a created faculty of understanding and will, such as is in men's souls, whereby they do understand, and will one thing after another by discourse and in measure: but God infinitely understandeth both himself and all things at once, by one act of understanding; and willeth infinite things together by an uncreated and infinite power which is in himself or rather which is himself, all things which are in God, being God. Exod. 3. 14.  
2 It is an holy Angel who properly hath no soul, yet is of an excellent understanding and will, Psal. 103. 20. 21.    

2  
Who is he that hath hands and feet, and hath no body, and how this may be?  

Resolution.  

A Spirit.  It is the invisible God who being a spirit, or spiritual substance joh. 4.24. he is therefore uncorporeall and properly hath no hands nor feet, yet these members are in scripture attributed to him for the help of our weakness, to signify unto us the mighty working of his power, whereby (he doth execute all his own power) counsels, as men by their hands do effect and do all their works: as it is written, The hand of the Lord hath done this. Again. The right hand of the Lord bringeth mighty things to pass. Psalm. 118. 16.    

3.  
Who is he that causeth all motion, yet himself moveth not, and how this may be?  

Resolution.  
It is the immutable God, 
unchangeable.  who is author and ruler of all motion good and evil; as it is a motion it is from God in whom we, and all things else, which move, do move: yet himself is immovable, 
Act. 17.28  because he is unchangeable, for all motion is with some change, which cannot fall into the nature of God, I am jehovah, I change not.    

4.  
Who is that, that is all light, yet cannot be seen of us, and how this may be?  

Resolution.  
It is the most glorious God who is called light, 
Most Glorious.  both for the brightness of his glorious majesty, 
1. joh. 1.5.  and for the perfect purity of his most holy nature having in it not the least spot of ignorance or sin, yet because our weak mind cannot comprehend him as he is, much less our bodily eyes be able to behold him, therefore it is written that he cannot be seen, and dwelleth in a light unaccessible, whom never man saw, 
Tim. 6.16  nor can, to whom be honour and power everlasting.    

5. 6.  
How can one love and hate, grieve and joy, and all this without affection?  
How can one repent and not alter his mind.  

Resolution.  

Impassable.  God being unchangeable, he cannot repent by altering his purpose as men do, and being Impassable he is not subject to joy or grief, love, hate, as the sons of men be, yet these things are given to him in Scripture, not by reason of any affection which is in him, but of the works which he doth like unto men who have such affections, so that his punishing men, is his wrath, 
Gen. 6.6.  and blessing men is his love, and the overthrow of any of his creatures or works is his repenting, which is but the undoing of some thing done.    

7  
How may one hear and see all things, and yet have neither eyes nor ears?  

Resolution.  
God who made the eyes shall he not see? 
Of infinite knowledge.  and shall he not hear which made the ear? is there any thing so secret that can be hid from him who is all an eye and all an ear? yet because he is no bodily substance he hath no bodily eye or ear, which members being the instruments of understanding, are applied unto God, thereby the better to express his infinite knowledge, to us, who by the things of men must be led to conceive the things of God more readily.    

8.  
What is he that hath all good qualities, yet is all substance without any quality, and how this may be?  

Resolution.  
It is God in whom every good quality of mercy, 
A most single Essence.  truth, justice, wisdom etc. is to be found, because he is an infinite perfection: yet nothing is in God as a quality or accident, because he is a most single essence, without any composition of subject or accident of substance and quality. Therefore his mercy is himself, so is his truth, wisdom, goodness, patience, every oneof these and all these together, as they are in God, are that most perfect divine Substance, even that great jehovah according to that is written Exod. 24. 6.7. Now in that the Scripture gives these attributes unto God as distinct from his essence or himself, and amongst themselves, it is to help our understanding, who otherwise cannot conceive and consider of him.    

9  
Who is he that is no where, and yet every where, within the world and without the world, and yet neither within it nor without it, and how this may be?  

Resolution.  
It is the incomprehensible God, 
Incomprehensible.  who is nowhere because he is not circumscribed in any one place, as our bodies be, which have their dimensions of length, breadth, etc. Yet in as much as he fills heaven & earth with his essence and presence, therefore he is every 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 unmeasureablenesse and immensity.    

AEnig. 10.  
How none is good save God only, yet men and Angels be good?  

Resolution.  
God is good essentially (his goodness is himself) not by participation. 
A most perfect Self-being.  Also he is good most perfectly and everlastingly being cause of all good in others. Now Angels and men are called good by partaking in his goodness, in a measure, and changeably, for they may and do lose it, when God upholds not by his grace.    

AEnig. 11.  
How can God be Almighty, yet there be many things which he cannot do; as he cannot die, nor sin, nor deny himself?  

Resolution.  
He is called Almighty, 
Omnipotent or Almighty.  not because he can do every thing, for there be things which if he could do, he neither should be God nor almighty. These be things of infirmity, as if God could suffer, or Die; this should argue not his Omnipotency but his Impotency, that he were weak and not able to preserve himself.  
Things of iniquity as to sin, to lie, to deny himself, which if he could do he should neither be most mighty God nor a God at all, because these are against the nature of God.  
Things of contradiction or contradictory, as to make things at once to be, and not to be; a body to be circumscriptible and uncircumscriptible, to have a place and to place, which cannot be. For contradictories at once, and together cannot be true.  
But God is called Almighty in two respects, First, because whatsoever he is willing to do, that he can do and none can hinder him; But whatsoever he is not willing to do, that he is able to hinder and none can resist his will, Rom. 11. 19 He can resist and overthrow the will and purpose of all his Creatures, for there is no council against the Lord, Pro. 21. 30.  
Secondly, Because he is able to do more things, than ever he will do, for he could of stones have raised children unto Abraham, 
A twofold power in God, or one power diversly considered.  which yet he did not, and have sent to Christ legions of Angels to have defended him against the jews, which yet was not done: and could have made many worlds by his absolute power, but by his power limited to his will, he can do nothing against that which he hath signified in his word to be his pleasure, for one jot or title thereof must not fall nor fail.    

AEnig. 12.  
How can any thing be so good as in no respect to be evil, seeing there is nothing so evil but is in some sort good.  

Resolution.  
God himself is so absolutely and infinitely good and holy, 
Most holy.  as he is good not only when he promiseth good things and accordingly blesseth, changing and comforting our heart: but also when he hardens sinners, and delivers them up to Satan, and to vile affections, when he accurseth and condemneth; yet in these respects he is not evil, because he doth these things as judge of the world, who cannot do unjustly, Genes. 18. Psalm. 5. james, 1. whereas all other things even they which be most evil (as sin and Satan) have ever some consideration of good, serving for the execution of God's justice upon the wicked, or for the humiliation & trial of the godly, which be good things, job. 6.    

AEnig. 13.  
What is that that sees and knows all which we do think, or speak, even our secrets, yet is not God?  

Resolution.  

Searcher of all Hearts.  It is thy Conscience, which by a power given unto it, taketh knowledge of all thy actions, (as an espial or watch) yea even of the most secret cogitations thereof, to accuse or excuse thee, Rom. 2. Yet it is but a Creature, and not that all-seeing God who knoweth not thine alone, but all other men's thoughts, even before they be conceived, which the conscience cannot do, Psalm. 139. 2.3. Therefore look to your thoughts. The Devils by our looks, words, gestures, actions, know many of our thoughts: therefore walk circumspectly.    

AEnig. 14.  
How is it that one should not be bound to do any thing, yet doth all things upon necessity.  

Resolution.  
Whatsoever things God doth he doth them upon and by necessity; 
Most free.  not simple and absolute necessity, as if he could not have done otherwise; but by a necessity of supposition, that is, it being put and supposed (which is true) that God doth nothing but what he decreed before, and as he decreed it, therefore he must needs do what, and as he doth, because his decree cannot alter. Yet he was not bound, 
Psal. 33.  but most free to have decreed other things, and otherwise if he would, Psalm. 1. Whatsoever pleased him, that he doth in heaven and earth.    

AEnig. 15.  
How can he be faithful and true whose word of promise and threatening is often broken?  

Resolution.  

Most True and Faithful.  The promises and threatenings of God run always with condition either expressed or understood, and this cleareth God of all untruth, for if he do not fulfil to the wicked some evil which he threatened, it is because the offenders did repent, upon which condition he was purposed to remove the evil, jonah. 3. jerem. 18. 7.8. Likewise if he give not his children some good things promised, it is either because he seeth the cross fitter for them; or to correct some sin, to teach them better obedience, upon which conditions, temporal good things are always promised. Deut. 28. 1. 2. etc. Esay 1. 19    

AEnig. 16.  
How can one be most just who condemneth the innocent that he may justify sinners, seeing both these are abomination. Also how can God deal justly seeing it goes well with evil men, and ill with good men?  

Resolution.  
The righteous God doth this, 
Most just.  remaining still just: for the man Christ in his nature and actions was most innocent (for he was conceived by the holy Ghost, and knew not sin) yet God condemned him to justify us sinners. All which was done justly. 
2. Cor. 5. Rom. 4.3. 4.  For Christ as he sustained our person, was guilty through the imputation of our sin, and we through faith in his blood, cease to be sinners, being covered with his righteousness, but out of partiality to justify a malefactor and to condemn an innocent, both these be abominable things.  
Though here in this life it oftentimes fareth ill with them that do well, and well with those that do ill, yet God remaineth just, both because he doth it to exercise the patience of the one, and to express his own bounty and patience towards the other; also because after this life is ended he meaneth to render unto every man according to his works, when it shall go full ill with them that do ill, and full well with them that do well, Esay. 10. 11. 2. Thessal. 6.7.    

AEnig. 17.  
How can he be most merciful, who afflicteth sinners for whom he hath taken full atonement?  

Resolution.  

Most merciful.  God indeed hath taken a full price for all the sins of the Elect, yet he afflicteth them not in justice to punish their sin, but in great mercy to humble and amend them, 1. Cor. 11. 32.    

AEnig. 18.  
How was Pharaohs heart hardened of God, yet God just in punishing him?  

Resolution.  

judge of the world.  Because Pharaoh first did harden his own heart wilfully persisting in known disobedience, therefore God (as a just judge) did harden his heart, the more worthily punishing his former sins with later sins, Exod. 7. 14.    

AEnig. 19  
Who is he which was, and yet is; which is to come, yet both is and was?  

Resolution.  

Eternal.  It is the aeternal jehovah, who is God from everlasting, to everlasting, abiding one and the same for ever, therefore was from all eternity, and yet is. And because he is an eternal being, he so was, and is, as it is he that will be to come. Reu. 1.8.    

AEnig. 20.  
Seeing God is a Spirit, how can Angels be Spirits, and yet not Gods?  

Resolution.  
Angels and souls be finite and created Spirits, 
An uncreated Spirit.  but God is an infinite and uncreated Spirit.    

AEnig. 21.  
How is it that evil motions be sins, yet God is holy from whom all motions come, for in him we move? Acts 17.  

Resolution.  
Motions (as they be motions) are from God, 
No Author of sin.  but the evil of sin (which sticks to them) is from our corrupt nature; as an halting horse being beaten with the wagoners whip, he moves and stirs because of the striker, but lameness or halting is from some defect in his bones.    

AEnig. 22  
How can God receive aught of others, himself being an infinite perfection?  

Resolution.  
God receiveth prayers and praises, 
An infinite perfection.  and other duties from his children, as his due homage and service: not to add 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 rivers unto it.    

AEnigma 23.  
How should he be a consuming fire, who is full of pity and bounty?  

Resolution.  

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

AEnig. 24.  
How may one be three, and these three but one?  

Resolution.  

Unity of Godhead and Trinity of persons.  God being but one in substance, yet is distinguished into Trinity of persons, the subsistences or persons being three, Father, Son, and Spirit; yet the divine Essence is but one, being equally communicated to each Math. 28. 19 joh. 1. these Three are one. a secret to be admired.    

AEnig. 25.  
How may three be Eternals or Almighty's, yet there be not three Eternals, nor three Almighty's?  

Resolution.  
The three persons of the Trinity be each of them Eternal and Almighty, 
Coessential.  each person being God of himself, yet the Godhead being but one, there is but one Eternal and one Almighty. this secret is to be adored and not searched into.    

AEnig. 26. 27.  
How can one beget a son, yet himself not be before that son? etc.  
How can the begetter be before his son, yet that son not to be after his father?  

Resolution of both.  
God the Father begot his Son Christ by an unconceivable generation, 
coeternal.  and so was before him in order of nature, but not afore him in order of time, because the Son was begotten by an everlasting generation.    

AEnig. 28.  
How can Christ be God of God, yet be God of himself?  

Resolution.  
Christ is God of God in respect of his person or Sonship, which he hath by relation to the Father (for he is a Son as being begotten of his Father) but in regard of the Godhead or divine Essence which is one and the self-same to all the three persons, he is God of himself, even God blessed for ever. Rom. ☞    

AEnig. 29.  
How is Christ the self-same God with his Father, yet the Father is greater than he?  

Resolution.  

Coequal.  Christ as he is the Son, thought it no robbery to be equal with God, Philip. 2. he and his Father being one mighty God. john 10.30. I and my Father are one, But as was Incarnate and became the Mediator of our Redemption, so the Father is greater than Christ: for Christ as Mediator being his Father's servant, Esay 5.11. was sent to do his Father's will, john 20.21. as my Father sent me, etc.    

AEnig. 30.  
If Christ be the only begotten Son, then how are all believers his sons.  

Resolution.  

Christ the only begotten Son.  Christ is the only begotten son, because he only is the natural son: Believers being by nature not the sons of God but of wrath, become his sons only by adoption and grace. john 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, 
Coequal with his Father.  or the Spirit sent both of Father and Son; yet all these being one God and coequal, none being above another. Sending is not always a note of pre-eminence or superiority, 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?  

Resolution.  
The Father is one with the Son in substance, 
Distinction of persons.  yet an other person: the Spirit also is another person, distinct from the Son, yet one in essence. In the Trinity there is one person and another, yet not one thing and another, this is a great secret.  
Also all the faithful are one with Christ and amongst themselves, yet the persons be distinguished. one Christian is not another in respect of persons; yet amongst all Christians there is a communion, all being one mystical body.  
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 sometimes they be put essentially for the whole godhead, and thus God is called the Spirit, john 4. 24. and Christ is called the Father, Esay 6.9.    

AEnig. 33.  
How can something come out of nothing?  

Resolution.  

Creation of the world out of nothing.  By a created finite power (such as in art and nature) something cannot be made but out of matter and stuff, pre-existent, or being before: but divine power being infinite and unbounded was able when there was nothing to create the matter and forms of all things which were form, Gen. 1.1. Heb. 11.2.3 those things which we see were made of things which did not appear.    

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.  

Resolution.  
That Palace is the world, which God made by his word only, 
By the word and commandment of God.  Ps. 148. he spoke 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 provide for men, to build and furnish them an house to dwell in, before themselves were.    

AEnig. 35. 36. 37. 38.  
How can there be light, where there is neither Sun, Moon, Star, or Candle?  
How can there be darkness, where there is no night? and how  
Waters, where there is neither Sea, River, nor Rain? and how  
Trees and herbs without setting or planting?  

Resolution of all four.  
All these things happened in the work of Creation only. 
Contrary to the ordinary course of Nature.  see Gen. 1. to teach all men so to use means, as to acknowledge a God in them, and notwithstanding we have no means, yet to depend upon God, who worketh by them, or without them as he will.    

39  
How is it that the Angels are not mentioned amongst the works of creation, being God's chiefest creatures?  

Resolution.  

Creation of Angels.  Moses applying himself to the capacity of the ruder multitude, doth mention expressly sensible works only, as the fittest glass for the vulgar therein to behold their Creator's glory: yet so as he doth not wholly pass by Invisible and Spiritual creatures. for in the first of Genesis, verse 1. he saith, that God made heaven and earth, 
Within the six days.  that is, them, and all in them; also in chap. 2. verse 1. he saith, God made the heavens and the whole host or army of them, (the Angels being a chief part of this Army.)    

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 divine nature?  

Resolution.  
Adam being created in perfect righteousness and holiness, 
Man created after the likened of God.  was partaker of the divine nature, as Peter calls these godly properties, 2. Pet. 1. 4. yet was not God substantially, (which is but one) whereas a wicked man of corrupt nature and manners, may be, and is a God representatively, in respect of his office and power, being a Magistrate and executing the judgements of God, Psal. 82.6. I have said, ye are Gods.    

AEnig. 41.  
Who was he that had neither Father nor Mother, being but a mere man, and was a man ere he was a child, and how that may be?  

Resolution.  
This man was Adam, 
Made perfect every way.  who came into the world not by natural generation as other men, but by supernatural creation, wherein he was made every way perfect in graces, members, proportion, stature, etc.    

AEnig. 42.  
How are Kings and beggars equal while they live?  

Resolution.  
They are equal by profession, 
All men alike by Creation.  being both worshippers of one God, Eph. 4. and by creation, being both the workmanship of God. in these two things they quarter Arms. being for degree and gifts very unequal.    

AEnig. 43.  
How can he be but one man, in whom all men at once were.  

Resolution.  

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 originally. as Levi was, when Abraham was, Heb. 7. 9.10. so all men were when Adam was, because they all were in his loins.  
Also Adam being the head and root of our kind (though himself were but one person) yet he bore and sustained the persons of all men, who were to stand with him, or to fall with him, as the event declared.    

AEnig. 44.  
Who was he that needed not sin if he would, yet must needs sin, and how this may be?  

Resolution.  

With liberty of will.  It was Adam, created with perfect liberty of will, who might always have chosen righteous things if he would, and therefore when he sinned, he sinned freely, his will of it own accord inclining itself to eat of the forbidden tree; 
Adam sinned voluntarily.  yet God having decreed his Fall, not as it is a sin, but as a mean to effect his own counsel to the praise of his name, in the just punishing of the reprobate for sin, and in the merciful saving of the Elect by Christ. Hence it is, that there was a necessity that he should sin, a necessity (I say) in regard of the event by God's decree, the first cause: yet no necessity in regard of Adam's will, (the second cause) which had power not to have done it.    

AEnig. 45.  
Who is he that sinned ere he had any evil concupiscence?  

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

AEnig. 46.  
How can the fault of one, make all other men sinners, without injustice?  

Resolution.  

The effects of Adam's Fall.  The fault of one of us cannot do it, because our sins be personal, hurting ourselves, or some few other: The Soul that sinneth shall die, Ezech. 18. but Adam being the original and beginning of man by God ordinance, when he sinned, 
sin.  all men sinned in him; his sin was the sin 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 injustice: how much more may God do this, and yet not do unjustly.    

AEnig. 47.  
How can one offence being done in a moment, bring eternal death upon all men, without iniquity?  

Resolution.  
The act of Adam's disobedience being but one and of short continuance; 
Eternal Death.  also the object of his sin but mean; yet an everlasting God being offended, in that one act: the guilt thereof binds him and his to punishment for ever, if it be not pardoned, Rom. 6.23. It standeth with justice that an eternal pain be rendered to the offence of an eternal essence: and sins are to be measured by the dignity of the person, against whom they are committed.    

AEnig. 48.  
How was it that Adam did live after he had eaten the forbidden fruit, yet he was threatened that he should die the death, if he did eat?  

Resolution.  
Adam having sinned by eating, the threatening of death was fulfilled; 
All the miseries of this life, and natural death.  because upon his fault his soul was spiritually dead, and his body thenceforth liable to natural death, and to all miseries, as forerunners thereof; God reptived him and spared the full execution of the sentence, to commend his abundant mercy and patience in giving 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 sin, and the punishment of sin; and how may this be?  

Resolution.  

Original sin.  It is original lust, which is properly sin, being a transgression of that Law, which saith, Thou shalt not lust, Ro. 7.7. and fight against the government of the Spirit in a renewed soul, Ro. 7. 21.22. Also it is the punishment of Adam's willing and witting disobedience, and the cause of all other sins, which do arise out of that bitter root. james 1.15.    

AEnig. 50.  
What is that one thing that at once is both most happy, and most miserable of all other things?  

Resolution.  

Adam's fall, occasion of man's restoring to a far greater happiness.  It was Adam's fall, which in its own nature, and in regard of the effects which followed, enfolding all men within sin and everlasting death, was the most miserable thing that ever happened, no evil like to it for extent and force. But in regard of the event which fell out by the marvelous wisdom and goodness of God, it did accidentally prove, (as one saith of it) foelix crimen, an happy fault, giving occasion to the redemption of the elect, by Christ incarnate, purchasing a constant and heavenly felicity.    

AEnig. 51.  
How can one who is like to God, offend by desiring to be as God?  

Resolution.  
Adam in his creation was like God, that is, 
Adam's pride.  perfectly just and wise (as a creature might be) wherewith not being contented, but aspiring to be as God, (that is equal 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?  

Resolution.  
The woman indeed was first in the transgression, 
Sin originally from Adam rather then from Eve.  for she enticed and deceived her husband, 1. Tim. 2. 14. yet it is written that we sin in Adam, not in Eve, because the man being the principal agent in generation, sin is rather derived by him into his offspring.  
2 Though Eve were first, yet Adam was more in fault, because of his greater pre-eminence in dignity of sex, and excellency of graces, whereby he was enabled and bound to have kept himself and Eve 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 evil till after their sin, yet were created with perfect knowledge?  

Resolution.  

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

Aenig. 54.  
How do our souls become sinful, if they be of God created without sin?  

Resolution.  
There be two opinions touching the creation of the soul; 
Of the propagation of Sin into the Soul.  some think 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 souls being created good are at the Instant of their Creation destitute of God's grace; 
How the Soul becomes sinful.  and inclining to sin, come into sinful unclean bodies where they quickly draw unto them contagion and filth, of sin; as sweet liquor, is corrupted by being put into a musty vessel.  
The second opinion is that our souls come from the souls of our parents, 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 soul be corrupt and sinful by carnal or fleshly generation, parents begetting children in their own likeness, (naughty and vicious as they be) Gen. 5. 3. Adam be got a son in his own likeness. Hence it is that the corruption of nature is in Scripture so often called by the name of flesh, Rom. 7.5. and 8.1.2.3. etc. The best strife is about the driving out of sin, not about the entering in, labour how to have it mortified and pardoned.    

AEnig. 55.  
How may one be a sinner that never thought, spoke nor did amiss?  

Resolution.  

Infants be Sinners and how.  It is an Infant newly borne; who being without all actual sin, yet is a sinner by original transgression, Adam's transgression being imputed to it, and together with the want of perfect righteousness, being through inherent corruption of nature prone to all evil, Rom. 5. 13.14. and so under death.    

AEnig. 56.  
What is that that is a sin, yet is not the transgression of any commandment?  

Resolution.  

Original sin forbidden in the whole law.  It is natural corruption, which because it hindereth the perfect love of God and of our neighbour, is equally forbidden in every commandment, which striketh at the root, the whole law being spiritual; and because it is an universal transgression, therefore it is not forbidden specially in any one commandment, as many think.    

AEnig. 57  
What thing is that which God never made?  

Resolution.  
It is sin and death which be the effects of Satan's malice, 
Sin and Death whence they came.  and Adam's fall Gen. 3. 1. and not the works of God's hand, who suffereth and ruleth them, but created them not; For all was good which he made, very good, Gen. 1. verse last.    

AEnig. 58.  
What is that that doth turn blessings into cursings and how may that be?  

Resolution.  
It is sin, which to them in whom it reigns, 
Sin a most hurtful thing.  causeth such things to be snares, as in their own nature are blessings, given of God for our welfare.    

AEnig. 59  
What is that that hath a name, yet may not be named?  

Resolution.  
Generally it is all sin, which is so filthy a thing, 
A most filthy thing.  as it ought not to be named but with detestation: particularly it is Idolatry, Fornication and Covetousness, these may not be named without dislike, Psalm. 16. 4. Ephes. 5. 3.    

AEnig. 59  
What is that which hath lost his sting, yet hath a sting?  

Resolution.  

To whom sin and Death prove hurtful.  It is sin and death which have lost their sting towards the faithful, for whom Christ died, but still keep a sting to bite and kill the ungodly withal, 1. Cor. 15. Rom. 6. 23.    

AEnig. 60.  
How can God love and hate men before they be, without injustice?  

Resolution.  
In Scripture, God's decree to love is called love, 
God's decree of predestination.  because it is a part of love, to purpose to give us unto his Son in whom we are beloved and accepted: Also his decree not to love & to save by Christ is called his hatred, because it is an effect of hatred not to mean one good. God being said to love and to hate, when he doth such things as men use to do, who have these affections.  
It were injustice and absurdity both, 
Most just.  actually to love, or to hate actually those which yet have no actual being: but to decree unto actual love and hatred, men, before they be, this is no injustice in him, whose will is the perfect rule of all justice, Rom. 11.    

AEnig. 61.  
How can God choose one man to life and refuse another, without respect of persons, seeing all were a like good by Creation, and alike evil by corruption?  

Resolution.  
Persons, 
Most Free.  in phrase of Scripture signifies outward qualities, as riches, poverty, country, parentage, learning and such like; by which things if God should be moved to choose one to life and to reject another, he should be a respecter of persons: but when all men were alike in Adam, to appoint one man to obtain salvation and not another, out of his own will, even because it so pleased him, to the glory of his own justice and mercy. This is no respecting of persons.    

AEnig. 62.  
How can God foresee and foreordain all things which be and happen, yet not be the author of sin?  

Resolution.  

Most Holy  God-fore seeth and foreappointeth all things that happen, even sins themselves, which should not happen, if he were willing to hinder them; yet not as they are sins, but as theyare means to effect the righteous counsel of God, for the good of the elect, or for the punishment of the wicked: as the selling of joseph by his brethren, & the betraying of Christ by judas be examples hereof, Gen. 45.5. Act. 2.23. God so purposeth and disposeth sins to just ends, 
Disposing all things to good Ends.  as that he moveth, eggeth, persuadeth none to sin, jam. 1. 13. God tempteth no man.    

AEnig. 63.  
How may one be chosen, yet not be saved?  

Resolution.  
One may be chosen to an outward function, 
Decree of Election.  either Civil, as Saul, or Ecclesiastical as judas, yet not be saved; being not chosen to sanctification of the spirit, 1. Pet. 1.2.    

AEnig. 64.  
How can God decree Death for sin, yet not will the death of a sinner? 
Rom. 6.23   

Resolution.  
Death as it is the stipend of sin, 
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 just King ordains torture and prisons for prevention to keep from offending, or for penalty of offenders, yet hath no delight in the pain of his subjects: so doth God.    

AEnig. 65.  
How can it be written that God will have all men to be saved, yet very many men be vessels of wrath prepared to destruction?  

Resolution.  
When the Word saith that God will have all men to be saved, 
Decree of Election is not of every one.  the meaning is not of every one in particular, for than none should be damned, because none can let his will but some of all sorts, some poor, some rich, some Kings, some private men, some jews, some Gentiles, etc. while other some of all sorts 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 themselves?  

Resolution.  

Reprobation.  In destruction we are to consider two things, the purpose, and the execution of it. The first is from God decreeing destruction as the punishment of Sin: but men's own faults and their impenitency goeth before the latter, as the proper cause of it. Osea 13. 9 O Israel thy destruction is of thyself?    

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 be doth revealed and secret, how is it but one will?  

Resolution.  
All sins are done contrary to the revealed will of God, 
God's will but one.  which forbiddeth them Exod. Yet they do not fall out besides the secret will of God, for they should not be at all if God were unwilling they should be. Howbeit God's will is but as himself is, that is but one, and it is always like itself as he is unchangeable; yet of this one will much is manifested in his word, 
It hath divers considerations.  and much is reserved unto himself. That which concerns the way to salvation, and the rule of good life is manifestly revealed: that which concerns the events and ends of persons and things, of their counsels and actions, is kept secret to God himself, till time bewray it: hence cometh the distinction of his will into secret and revealed, Deut. 29. 29. Secret things to God, revealed things to us.    

AEnig. 68  
How can that will be sinless, which doth will sin?  

Resolution.  
That may be sinless will which willeth sin, 
It is most just.  not as it is sin and a breach of the law, but as punishment of some foregoing sin, or as occasion and means of future blessing and safety. Thence did God will Adam's fall, Pharaohs hardening, judas treason.    

AEnig. 69 70.  
What is that that makes all evil things yet is the cause of no evil, and how may this be?  
What is that that draws evil out of good, yet itself is most good, and how may this be?  

Resolution.  

Providence  It is Gods most just and wise providence, which maketh all evil of affliction, 
Just and wise.  Esay 45. yet is he not cause of any evil of crime, which God indeed ordereth and converteth to the great benefit of his children, by his marvelous goodness and wisdom Himself still remaining most holy. As the Sun is not defiled by shining upon a dunghill, so neither is God polluted by turning bad actions to good ends.    

AEnig. 71.  
How is it that God appoints means, yet himself worketh, against means?  

Resolution.  

Not tied to Means but free.  Means are appointed for us to be helps of our weakness, 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 he will. Examples hereof in saving Daniel, and opening the blind man's eyes with clay.    

AEnig. 72.  
How is it that God commands us to use means, yet some sin as much in using them, as others in refusing them?  

Resolution.  
To use means with trust in them, 
Two faults about the Means.  as King Asa used the Physician, and covetous men use riches, is as great a sin as it is to refuse means when we may have them: in this later we do tempt God, Math. 4. in the former we make the means our God, in placing our confidence in them, Col. 3.    

AEnig. 73.  
How can dead things preserve life?  

Resolution.  
Through God's effectual and mighty blessing, 
Providence in all Things.  our dead meats maintain life, and make us lively, and our cold clothes to minister warmth to us.    

AEnig. 74.  
How is it that some men have a good cause with good means, which they use well yet speed ill, when others who lack means, or use them ill, yet speed well though their cause be nought?  

Resolution.  

Overruleth the success of men's actions.  It pleaseth God to withdraw success, where both, the cause and the means be good, for that he saith that the means were either trusted in, or used 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 evil men which have an evil cause, though they lack means, or abuse them, yet they often speed well that God may the more declare his lenity and goodness in being kind to the unkind: or may the better manifest his justice in their punishment, if they amend not by his bounty.    

AEnig. 75.  
How are the righteous delivered even then when they are killed?  

Resolution.  

1 Providence even in Death.  Death is one means of deliverance unto the Distressed children of God, and the best means, for after that, they rest from all their labours, Revel. 14. 13.    

AEnig. 76.  
How are many of the Saints put to vile deaths, yet their death is ever precious.  

Resolution.  
Their death is vile sometime, for the manner of it in the world, 
2 In Martyrdom.  and in the account of worldlings; but in respect of the cause for which they die, & their constant cleaving to the truth unto death; their cruel and vile death is always precious unto God, Ps. 116.    

AEnig. 77.  
How can hell be an help to bring any man to heaven?  

Resolution.  
The fear of hell pains deserved by sin, and the feeling of hellish sorrows after some sin, 
3 In Hell.  be sanctified and blessed to the elect of God, to be means to keep them from sinning and either to drive or hold them closer to Christ, who is the only way that leads to heaven. Thus hell helps to heaven, the Devil against his will proves a Physician to the just.    

AEnig. 78.  
What is that that is both a medicine and a poison at once, and how this may be?  

Resolution.  

4 In sins.  Satan's temptations and sins motions in their own nature be poisonful, but by God's merciful providence, they prove medicines too, being preservatives to the Godly against many sins, and the occasiou of more humbleness, wariness, fervency and prayer.  
The Sacrament of the supper, which is an healthful potion to the contrite sinner, to the unbelievers and impenitent, it becomes poisonful and extreme hurtful, 
5 In Sacrament.  through their own fault, 1. Cor. 9 27.29.    

AEnig. 79.  
What bitter thing is that that hath a sweet fruit, and how it may be?  

Resolution.  

6 In Afflictions.  They be outward afflictions, and inward conflict of conscience for sin; also the severe threatenings of the law, they all be grievous and bitter to the flesh; but to the inward man, they bring forth in the end the sweet fruits of righteousness and peace, even 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?  

Resolution.  
God being most holy cannot tempt any to sin, 
7 In Temptations.  by inspiring the motion of sin, for this were against his most pure nature, which can abide no iniquity, Psal. 5. 4. Yet as a just judge he leadeth some into temptation by delivering them up unto the lusts of sin and Satan, as a judge delivers the malefactor to the executioner, Rom. 1. 24. 26. Let all flesh fear this God.    

AEnig. 81.  
How can God harden men's hearts, yet not be the author of sin, seeing hardness of heart is a sin.  

Resolution.  
God hardeneth not by infusing sin, 
8 In Hearts.  but by offering occasions. Secondly, by giving up to Satan. Thirdly, by withdrawing his grace. Fourthly, by inclining effectually the will that way to which yet it freely runneth; and all this he doth not as an evil author, but as a righteous judge, punishing sin by sin.    

AEnig. 82.  
Who are they which bow to Christ, yet have no knees, and serve him though they love him not?  

Resolution.  

9 In Devils.  They be the Devils, who hating Christ extremely, yet against their wills are subject 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 unto godliness, how is it that the wicked do so prosper in the world?  

Resolution.  

10 In the Blessings of this life.  God's promises even for temporal blessings be made to the Godly, 1. Tim. 6. who alone through Christ have right to them, and how little soever they enjoy they have sufficiency, which they hold with the favour of God, as a testimony of his present love, and pledge of future happiness: yet because God seeth want and afflictions fitter for them, & because at last he means Heaven to them, therefore 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 God's bounty and kindness in doing good to the evil. Luk. 6.    

AEnig. 84.  
What work of God is that, that doth excel the work of creation; and wherein infinite mercy and extreme justice meet together, without impeching one the other?  

Resolution.  
It is the work of redemption, wherein the word became man, a servant, 
11 In Redemption, which exceedeth creation.  & a curse: whereas at the creation God made the world by his speaking a word. Also in our redemption God punishing sin fully in his only son, and for his sake sparing and saving sinners, he so showed infinite mercy, 
In it mercy and justice met together.  as it was without hurt to justice: a marvelous wisdom, worthy to be reverenced and loved.    

AEnig. 85.  
How can one be two, and these two but one?  

Resolution.  
Christ in respect of his person is but 
The redeemer is but one Christ.  one, yet this one Christ is both God and man, because of his divers 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 Son of the holy ghost?  

Resolution.  

Conceived 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 principal efficient cause by a secret mighty working, sanctifying and enabling the Virgin to conceive a Son. Mat. 1. Luk. 1.    

AEnig. 87.  
How may one be the Son of a sinner, yet that son be without sin?  

Resolution.  

He is without sin.  Marry the mother of Christ coming from Adam by ordinary generation, must needs be a sinner: yet her Son being borne of her by the extraordinary power of the Spirit, (cleansing that lump of flesh whereof his manhood was form) he became pure and sinless in conception, birth, life and death, that he might offer up himself a spotless sacrifice. Heb: 4.    

AEnig. 88  
How may one be truly a man, and yet that man be no person?  

Resolution.  
The human nature of Christ being so assumed into the unity of the person of the son 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 son of God. Rom. 1.4.5. Gal. 4.4.    

AEnig. 89.  
How can that which is neither visible nor palpable, be seen and felt?  

Resolution.  
The Godhead of Christ being an invisible & uncorporeall 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. joh. 1. 1. Our hands have handled that eternal life.    

AEnig. 90  
How can that which is greater than heaven and earth be enclosed within the compass of two spans?  

Resolution.  

Humiliation in his Birth.  The son of God being greater than the world in respect of his unmeasurable Deity, yet as touching his humanity was shut up in the narrow compass of a woman's womb. Mat. 1.    

AEnig. 91.  
Who is he that hath two wills, and but one soul, and how?  

Resolution.  

Two wills in Christ, answering his two natures.  Christ as man had a created human will, but as God equal to his Father he had an uncreated divine will, yet had but one soul. Matth. 26. Father not as I will but as thou wilt: here is the will of the man Christ, desiring through the infirmity of human nature, to be freed from the bitter cup of his passion, yet with submission through faith to the divine will appointing it otherwise.    

AEnigma 92.  
How can one be before he was, and not be when he was?  

Resolution.  

Christ his manhood promised.  Christ was God before he was man, joh. 8. Before Abraham was I am. and thus he was God when he was not man. Also he was man by the promise of his Father, and unto the faith of such, as did believe the promise of his coming, when as yet his manhood had no actual being.    

AEnig. 93.  
How can one have a father and mother, and yet have neither father nor mother?  

Resolution.  
Christ as the Son of God had a Father, 
Christ like Melchisedech.  and a mother as the son of man, Mat. 1.17. yet as he was God he had no mother, nor father as he was man, Heb. 7. again, Melchisedeck lived so long, as the knowledge of his parents were worn out.    

AEnig. 94.  
How can one that is no sinner, yet be more than a sinner?  

Resolution.  
It is written of Christ, 2. Cor. 5.21. that he was made sin for us. 
Christ made sin by impu●●tion.  which in some sense is more than to be a sinner. as to say, that the wisdom of the flesh is enmity against God, 
Rom. 8.8.  is more than barely to say, it is an enemy against God: yet in truth Christ was not so much as a sinner, being that Holy one of God, who knew no sin; but because he had the sins of all the Elect imputed to him, that by the sacrifice of himself he might take them away; thence it is written of him, that he was made sin for us. for saying he had no sin inherent in his own nature, he had died unjustly, had he not died for sin imputed.    

AEnig. 95.  
How may it be that one that is extreme poor, should by his poverty make many rich?  

Resolution.  

Christ abased in the world.  Christ jesus being heir of all, Heb. 1.2. yet willingly humbled himself to such poverty, that foxes and birds were in better case than he by which extreme poverty he merited for all his, heavenly and spiritual riches. 2. Corinth. 8.    

AEnig. 96.  
How can finite obedience deserve infinite glory?  

Resolution.  

His obedience of infinite value.  The obedience of the man Christ to his Father in respect of the things done and the time wherein, and the nature whereby, was finite; yet deserved infinite glory, because it received infinite worthiness from the Godhead, to which his manhood was personally united.    

AEnig. 97.  
What son is he that is heir while his Father liveth, and how?  

Resolution.  
Though properly he be an heir, 
Christ heir of the world.  which by succession entereth on the inheritance of his dead Father: yet both Christ and all believers are heirs while their Father doth live, because he cannot die being the everlasting God, and freely communicateth his inheritance to them, without any wrong to himself.    

AEnig. 98.  
How can Christ receive aught of his Father's gift, himself being author of every good gift?  

Resolution.  
Himself as God is giver of all, 
Our Mediator.  but as mediator he doth receive much from his Father, Mat: 28. 18. Eph. 1. 22. God hath given him over all things to be the head of the Church.    

AEnig. 99  
How can one be both Priest, Sanctuary, Sacrifice and Altar?  

Resolution.  

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

AEnigma 100  
How may eternal life be borne and die?  

Resolution.  

That which is proper to one nature, is attributed to the other.  Christ being true God was that eternal life, john 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 blood purchased his Church, Act. 20. 28. in which speeches that which is proper to the manhood is attributed to the Godhead, for the unity of the person: though he was borne and died in his manly nature, yet the person that died was God the life eternal; understand this soberly and wisely: it is a true and wholesome doctrine.    

AEnig. 101.  
How did Christ die willingly, yet die necessarily, for he must die?  

Resolution.  
In respect of his own election Christ died voluntarily, 
Christ's sacrifice, voluntary: else it had not been satisfactory.  for he laid down his life of himself, no man could take it away from him, john 10. 18. Yet he died necessarily, to fulfil the just purpose of his Father, and the true prophecies 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 be severed by death from the soul, and yet both remain still united together?  

Resolution.  
Christ his body and soul were pulled asunder one from the other in his death, 
Hypostatical & personal union is unseparable.  yet even then both of them were still united to the person of the son of God, for the hypostatical or personal union of the two natures in Christ is unseparable and everlasting, or else he could not be an eternal high Priest, if there were interruption of this union but for a moment.    

AEnig. 103.  
How may one at once both overcome and be conquered?  

Resolution.  

The victory of Christ over death.  Christ when he yielded to death, and went into the grave, was for a time, as one conquered according to the infirmity of his flesh: yet even then his divine power triumphed over sin, death, and grave, which was manifested at his resurrection from the dead. Col. 2.  
Also the Saints being conquered by violence of persecutors, yet overcame by patience.    

AEnig. 104.  
How may a Lamb overcome a Lion!  

Resolution.  

2 Over Satan.  That Lamb of God, Christ jesus, by the merit of his voluntary death, took all the Elect (as a prey) out of the jaws of Satan, that roaring Lion, Heb. 2. 14. He destroyed through death, him that had power of death, even the Devil.    

AEnig. 105.  
What stone is that, that is both the rising and falling of many, and how this may be?  

Resolution.  
That stone is Christ, 
Christ the corner stone.  who to them that by faith stay on him, is a precious Stone, everlasting lie to support and save them: yet to the disobedient he is a stone of offence, and an occasion of their ruin, and fall, because thorough unbelief they refuse him being offered. 1. Pet. 2.6.7.    

AEnig. 106.  
Who is that that gives that life it hath to others, yet is self hath not that life it giveth?  

Resolution.  
That flesh or human nature of Christ, 
How the manhood of Christ hath eternal life in it.  hath that life by participation from the Godhead, (the fountain of life.) And gives the same to all believers his members, yet the life which it gives it hath not in itself originally, for the flesh profiteth nothing, it is the spirit (that is) the Godhead which quickeneth, john 6.63.    

AEnig. 107.  
How is death the cause of life? How can death be the death of death?  

Resolution.  

Double the fruits of Christ's death.  The death of Christ by worthiness derived from his divinity it is the meritorious cause of life eternal, which we had forfeited by sin, john 1. 6. I will give my flesh, for the life of the world. This same death of jesus is the death, that is the destruction of death having spoiled it of all power to hurt us, Hos. 13.14. O death I will be thy death and thy destruction O grave.    

AEnig. 109.  
How may one person at once be most blessed, and yet be made a curse?  

Resolution.  

Christ made a curse.  Christ in himself as he was perfectly righteous so he was most blessed, the fountain of blessedness, Luk. 1. Yet as he sustained the person of offenders, he became a curse which was signified by his manner of death being on the tree. Gal. 3.13.    

AEnig. 110.  
How can temporal pains deliver from eternal pains?  

Resolution.  
Temporary pains through the dignity of the Sufferer, 
Hath freed us from ●uerlasting torment.  be equivalent or answerable to eternal pains; that the eternal son of God should suffer for a while, what more than if all Angels and men had suffered for ever, 
Eph. 1. Phil. 2.  by how much he is higher than they having obtained a more excellent name, Heb. 9 1.    

AEnig. 111.  
How is Christ daily crucified, yet could die but once?  

Resolution.  
It is most certain that Christ could be but once really and actually crucified, 
Christ his sacrifice but once.  could but once die, yet after four sorts he is continually crucified, first in a mystery▪ the Lords supper, being a cō●emoration or remembrance of Christ's Sacrifice upon the cross. Secondly in the preaching of the death of Christ so livelily as if he were crucified before our eyes. Thirdly in the hearts of the faithful their faith being as it were the altar on which he daily suffereth, his passion being still present to every believing soul. Lastly in the mouth of wicked Apostates who blaspheme him, Heb. 6.    

AEnig. 112.  
How was Christ slain in the last times, and yet was the lamb slain from the beginning of the world?  

Resolution.  

The virtue of Christ's death look backward.  He was actually slain in jerusalem, at the time appointed which was in the last days. But if we respect the promise of his sacrifice, or the virtue thereof cowards believers he was slain from man's restoring which was near the beginning of the world, And before all worlds in his Father's council and ordinance.    

AEnig. 113.  
What person is that which being not mere God, was yet both in heaven, in hell and in earth at once and how?  

Resolution.  
It was Christ God and man, 
His agony or soul suffering.  whose soul in his agony went into the pains of hell. When he: wrestled with divine wrath in the garden, and upon the cross at which time his manhood was on earth, and his godhead in heaven, Math. 26.    

AEnig. 114.  
Who is he that loved his enemy more than himself, and how this may be?  

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

AEnig. 115.  
Who is he that being dead and buried did not corrupt and putrefy.  

Resolution.  
Christ his body being buried in the grave was there preserved extraordinarily from all corruption, 
His burial.  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?  

Resolution.  
Christ was begotten of his Father by an everlasting generation. 
Resurrection.  but being declared mightily to be the son of God when he raised himself from the dead Rom. 1. 5. thence he is said to have begotten him, on the day of his resurrection, at what time his godhead 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, glory out of shame, liberty out of bonds?  

Resolution.  
jesus being unjustly bound, reproached, 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 us more than his life, yet had he not risen and lived his death had done us no good?  

Resolution.  

His life after his resurrection.  It is more to reconcile an enemy, then to keep in favour a person reconciled. The former we gain by Christ's death believed in, the latter he doth for us being raised and alive, Rom. 5.9.10.    

AEnig. 119.  
Who is he that did not forsake earth when he went up to heaven, nor forsake heaven when he came into the earth, and how this may be?  

Resolution.  
When the man Christ ascended into heaven, 
His ascension.  the godhead forsook not earth fulfilling all places: and when he first became man and dwelled in the earth his godhead then did not forsake heaven.    

AEnig. 120.  
How can the heavens contain him whom the heaven of heavens cannot contain?  

Resolution.  
The heavens contain him locally. as man, 
His local abode in heaven.  because of his natural dimensions; whom the heaven of heavens cannot contain as God, because of his immensity.    

AEnig. 121. 122  
Who is he that is himself God, and yet doth sit on the right hand of God. And how this may be?  
What one name is that, that is above all names and how this may be?  

Resolution.  
Christ according to divine nature is true God, 
His sitting on God's right hand  who being made true man and in his time dying, rising and ascending, sitting now as mediator at the right hand of God full of power and majesty, Heb. 1. 3. In which his exaltation to glory, bliss, and dominion, he hath received a name above all names, being become more excellent than all creatures, which are all put under him, Eph. 1. as subject to him.    

AEnig. 123.  
What is that that being absent from us is more present with us, then when it was present with us?  

Resolution.  

jevites of his ascension.  It is our mediator Christ who being absent from his Church, as touching his manhood which he hath taken up into heaven: yet by the presence, comforts, and operation of his spirit, he is more effectually present with his Church, 
joh. 16.7.  then when he lived here in earth with it.    

AEnig. 124.  
What is that that cometh to the Church, at that time, when the Church already had it?  

Resolution.  

Sending of the holy Ghost.  The Church had the holy Ghost as touching ordinary gifts, and working while Christ lived, but after that he ascended, the same spirit came to the Church by extraordinary and visible graces and operations. joh. 7.39. Acts 2.2.3.    

AEnig. 125.  
How may we pray to one, who himself did pray to another?  

Resolution.  
We may pray to Christ as he is God equal with his Father. 
Mediator.  also as he is Mediator, who yet himself (as man and as a creature) did pray to his Father in the days of his infirmity. Heb. 5.    

AEnig. 126.  
How can the Faithful be saved seeing they still do sin, even after the forgiveness of sin?  

Resolution.  
By the intercession of Christ, 
Intercession.  whose death having once reconciled us, the merit of it (as an Intercessor 〈◊〉 cometh between God's justice and our sins of frailty, to keep us in favour by obtaining pardon of our daily infirmities upon repentance. 2. john chap. 2. 3.    

AEnig. 127.  
How is it that Christ doth dispose of the kingdoms of this world, and ruleth over the men which be in the world, and yet his kingdom is not of this world?  

Resolution.  

His kingdom spiritual.  His kingdom as he is God, is universal over all the kingdoms of the earth, to give and take away, Dan. 2.21 but (as Mediator) his kingdom is spiritual peculiarly over men's consciences, in things which belong to heaven, being managed, and governed in all simplicity, without all outward force and pomp. 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 deliver up the kingdom unto his Father at the resurrection?  

Resolution.  
Christ his kingdom is eternal (without end) as touching the effects and fruits thereof, which are; 
Eternal.  I. the glorious majesty of his own person: II. the everlasting salvation of the elect. and thirdly, the destruction of all his enemies: but as touching the manner of his reigning (such as now is used) 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 royal power by the keys committed to his Church it shall cease, that God himself immediately may be 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?  

Resolution.  
Christ is the uncreated, 
Word of God inspired.  substantial word, whereby God's mind for the salvation of his chosen is declared to us, as our mind is declared by our words. this Word is God. joh. 1.1. there is another inspired created word, which serves for ever, 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 weakness is that, that is stronger than all strength?  
What foolishness is that, that is wiser than all wisdom?  

Resolution.  

Mighty in operation.  The weakness of God's ordinance in preaching his word, and the foolishness thereof (as the wicked worldlings judge and speak of it) being the wisdom and power of God, to make the elect believe unto salvation, 
Full of wisdom.  is far stronger and much wiser, than all the wisdom 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 known is still a secret to them that know it, and how this may be?  

Resolution.  

A mystery.  The word of the Gospel is still a secret, not only to the ignorant, but even to him that knoweth it because it is but in part revealed unto 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 sin?  

Resolution.  
The word of God is called a mystery or secret, 
Our duty to search the word.  because it is hid from the children of this world; and God's children know it no other ways then by revelation of the spirit; to search this secret is our duty, joh. 5.39. but it is a sin to search such secrets as God keepeth to himself, which he would not have men to know. Deut. 29. more briefly thus, 
Indicia Dei.  we may search the secrets of God's mouth with duty, but not the secrets of God without sin. 
2 Indicia oris Dei.     

AEnig. 134.  
What is that, that kills before it make alive. And how this may be?  

Resolution.  
It is the word of God which kills by the ministery of the law, 
Effects of the word.  Rom. 7.8.9. ere it make alive by the ministery of the gospel for first it deeply wounds our souls, with fear and sorrow in the feeling of sin and death, through the knowledge of the law: and afterwards it comforts and heals us by the feeling of mercies, to the forgiveness of our sins, and life eternal through the knowledge of Christ. Esay 61.2.3.4.    

AEnig. 135. 136.  
How may liúely Oracles be a dead letter?  
How may that which is dead be sharper than a two edged sword?  

Resolution.  

It is effectual by the Spirit.  The word of God, 1. in it own nature. 2. ly in respect of the Author. and 3.ly of the end for which it was given, is a lively oracle, being from the God of life ordained to give life: and having promises of life, yet without the quickening force of Christ, and regenerating Spirit, it is of no more force to convert us, than a dead Letter, but by the mighty working of God it is sharper, etc.    

AEnig. 137.  
How are the Scriptures before the Church, yet there was a Church long before there was any Scripture?  

Resolution.  

The antiquity of the word before the Church.  The Scriptures in regard of the matter, which is the word or doctrine of godliness, it is before the Church as the immortal seed, whereof it is begotten: but in respect of the form, as it is written in ink and paper, and set down in letters, syllables and words; so the Church was before there was any Scripture; for Moses was the first penman of Scriptures.    

AEnig. 138.  
If prophesy must cease, how doth the word of God endure for ever?  

Resolution.  
The truth of the word in things promised to the faithful and threatened to unbelievers, 
The word is Eternal.  for their estate in the life to come shall abide ever, but the manner of delivery of the word, and teaching knowledge thereof, by prophesying, tongues, writing, ink, and the paper, wherein it is written, with the letters and words, shall cease and perish.    

AEnig. 139.  
How came Christ to make war, yet he is the prince of peace, and his gospel the gospel of peace?  

Resolution.  
It is true that the word offereth peace, 
It is a word of peace.  with God, and calleth unto it; also persuadeth peace with man, and so resembleth the Author, which is a God of peace; also worketh peace as an instrument; whereas therefore contention, schism and heresy, arise upon the publishing of it, this comes accidentally beside the nature of the word, through the fault of our corrupt hearts, which use to strive, for our fancies and lusts, against truth and such as bring it, rather than to yield peaceably unto it. Mat: 10. Eph: 6.    

AEnig. 140.  
How are sinful affections by the law, if the law be good and holy?  

Resolution.  

The word of the Lord is holy.  The law is neither cause nor occasion of sin, to speak properly, but detecteth and condemneth all sin, and therefore most holy: but sin taketh or snatcheth occasion by the commandment, and works all manner of evil lusts in men unregenerate: whose corrupt sinful hearts by the prohibitions of the law, be irritated and provoked to sin through their own fault, 
Nitimur in vetitum.  in running more eagerly upon an evil that is forbidden them. Rom. 7.7.8.14.    

AEnig. 141.  
How is it that the law promiseth eternal life to works, yet no man can be justified and saved by the works of the Law?  

Resolution.  
Because no man fulfils the work of the Law as they be commanded of God, 
It justifieth not.  Rom. 8 3. Gal. 3. for no mere man can do all, in perfection, and all his life long. Therefore no man can be just 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 Gospel, yet we are saved by the Gospel not by the Law?  

Resolution.  
The Gospel promiseth salvation (upon condition of believing it) and giveth thorough the holy ghost power to believe it: 
How the Law differeth from the Gospel.  whereas the Law promiseth life to works, but giveth no power to do these works, Rome 1. 16. Law shows the disease and cures it not; the Gospel heals the wound by applying remedy.    

AEnig. 143.  
What is that, that abideth still, yet is passed away.  

Resolution.  

The Ceremonial Law fulfilled in Christ.  The Ceremonial Law is passed away as touching the ordinances thereof, which now have 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 believe perfectly then we can perfectly do the Law, yet we are justified by the faith of the Gospel, and not by the deeds of the Law?  

Resolution.  

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 Gospel as believe, truly, though unperfectly: for it is not written, that we are justified by perfect faith, but by faith for Christ who is the object of faith.    

AEnig. 145.  
How may one do a work commanded in the law, yet sin in doing it?  

Resolution.  

What things are required of him that shall do the Law.  If he shall fail in the manner of doing it, or in the end: not doing it in perfect love, and to God's glory, then there is sin in doing it, though the thing done for the substance of it be commanded.  
If one do a work commanded, and yet do it not out of knowledge, but ignorantly, than it is sin.    

AEnig. 146.  
How many one do a work forbid in the Law: yet not sin in doing it?  

Resolution.  
To kill one's son, to take away ones goods be works forbidden in the general Law: 
General Law yields to a Special.  yet Abraham and the Israelites doing these things with warrant of God's special commandment, sinned not in doing them. Genes. 25. Exod: we are to walk not by particular, but by the general precept.  
Concerning works; 
Law of Ceremony yielded to the Law of Mercy.  as eating showbread, plucking ears of corn on the Sabbath, or healing on the Sabbath: these be against the law of Ceremonies; yet in case of necessity they were done by David, Christ, and his Apostles without sin, because the law of Ceremony, must give place to the law of Charity, as it is written, I will have mercy and not sacrifice. Hosea 6.6.    

AEnig. 147.  
How is the Law a yoke that none can bear, yet the commandments are not heavy?  

Resolution.  

To whom the Law is easy, and how? joh. 5.3.  The commandments are easy to such as being regenerate, are strengthened by the Spirit to walk in them, and have their failings forgiven them by grace; to others, they be heavy and buthensome. Also the perfect fulfilling of the Law, 
To whom impossible.  is to all a yoke intolerable. Acts 15.10.    

AEnig. 148.  
How is faith commanded in the Law, it being a part of the Gospel?  

Resolution.  

How Faith is commanded in the Law.  Faith as it is a work or action, it is commanded in the first Commandment, wherein we are charged to believe what God speaketh, and to trust in him; (but as faith hath a property to apprehend Christ with all his merits, it is a part of the Gospel, a condition of the covenant of grace, and is not of the law: Gal. 3.12. Ro. 1.16.17. the Law doth generally command us to believe, but special faith to believe in Christ that is required in the Gospel.    

AEnig. 149.  
How is the Gospel and not the law called the ministry of the spirit, which works in and by the law, as well as by the Gospel?  

Resolution.  
The law hath the spirit of fear and bondage joined to the ministry thereof, 
What spirit goes with the law.  but the ministry of the Gospel, being accompanied with the spirit of regeneration and adoption, (which be the most noble and worthy eeffects of the spirit) hence is it called the ministry of the spirit by an excellency.    

AEnig. 150.  
How was the law ordained to life, yet the law is the ministry of death?  

Resolution.  
In God's purpose it was given unto life, 
How law is the ministry of death.  having also promises of life. It is turned unto death accidentally, because by breaking it we incur the sentence of death, whereof we being convicted in our consciences we do see and feel ourselves to be dead and under condemnation. Rom. 7. 9 10.    

AEnig. 151.  
What mould or stamp is that, which leaveth no print nor figure?  

Resolution.  

The gospel unprofitable to the reprobate.  It is the Gospel: the doctrine whereof being applied to the Consciences of unbelievers, doth leave behind it no print or stamp of saving grace.    

AEnig. 152.  
What glass is that which changeth into itself such as look into it and how this may be?  

Resolution.  

Profitable to the elect only.  It is Christ jesus revealed in the preaching of the Gospel, to the conscience of elect believers, transforming them effectually into his own Image of true holiness, setting upon them the stamp of his grace, 2. Cor. 3. 18.    

AEnig. 153. 154.  
What savour is that, that is both sweet and deadly at once, and how this may be?  
How can one word at once both harden and soften?  

Resolution.  

divers effects of the Gospel according to the subject.  The word of the Gospel is a sweet savour to quicken unto life the elect sinner in his effectual calling, but it gives a deadly sent to the killing spiritually of them that receive it not. Hardening these in their corruption, mollifying and softeining the other as the sun softeneth wax & hardeneth the clay. 2. Cor. 2. 15. one cause may have divers yea contrary effects in respect of sundry objects.    

AEnig. 155.  
What is that which at one time is both seed and bread, and how this may be?  

Resolution.  
It is the doctrine of the Gospel, 
According to the degrees.  which is as it were seed to beget a new the elect who receive it into their hearts, (through faith) And afterwards it is as bread, and will be to nourish and strengthen them up 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?  

Resolution.  
This may happen in a Country where earthly blessings abound, 
Famine of the word.  the word of God to be precious and rare to be found: there may be plenty of corporal bread, where is scarcity of spiritual bread?    

AEnig. 157.  
How many two men at one time attentively hear one sermon, being both alike corrupt, yet the one receive the doctrine, the other refuse it?  

Resolution.  

God's counsel governs the effect of preaching.  Thus: the one being ordained to life eternal is also ordained to faith, the means of life: And therefore is effectually called, the time of this happy vocation being come, the other not belonging unto Christ but appointed unto wrath is left to his natural corruption, and so refuseth the word Act. 13. 48. joh. 10. 26. or thus, that is revealed to one which is hid from another, 
Math. 11.  because it pleaseth God.    

AEnig. 158.  
How may a woman pray and prophesy in the assembly, without sin, seeing she is forbid to speak in a congregation?  

Resolution.  

Women may be no public Teachers.  She may be said to pray and prophesy because she is present at both, partaketh in both and giveth her consent, so in a sort the action is hers; but she is forbid to speak as a public teacher, not as a private partaker, 1. Cor. 11.5.    

AEnig. 159.  
How may a rain fall plentifully, yet no grass or stone to be wet with it?  

Resolution.  
It is the doctrine of the word which comes down upon the hearts of God's children, 
gospel fructuall like rain.  as dew or rain to make them fruitful in good works, Deut. 32. 2.    

AEnig. 160.  
How may the same s●ede fructify the same day it is sown, yet not fructify in seven year after?  

Resolution.  
The seed of the word in some brings forth fruit presently as in Lydia, 
When the word fructifieth.  and Act. 2. 37. in other it lies long in their hearts (as seed in the ground) ere it fructify as in the Apostles of Christ, who remembered and understood the words of their Lord long after they were spoken.    

AEnig. 161.  
How is it there being both an old testament and a new, yes the testament is but one?  

Resolution.  

Testament or Covenant of p●ace is but one.  The Testament for the substance (which is salvation by Christ) And for the condition of it (which is faith) it is but one, yet for the divers manner of dispensation of it, it is called old & new, as if it were two: As it was given to the jews, by Moses, in many, dark rites and ceremonies, which in time were to vanish, so it was old: but as it is given to all Christians by Christ, in few and plain 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?  

Resolution.  

Father's believing in Christ to come.  It is true that Christ came into the world long after Abraham's death. yet Christ and his day were seen of Abraham, and other believing Fathers (by the eye of faith, to which, things to come are present; And Christ is the same for ever.    

AEnig. 163.  
If the Gospel be only the power of God to salvation, how were they saved that lived afore the Gospel?  

Resolution.  
If by the gospel we understand the narration of Christ's doings and sufferings set down by Evangelists, 
The gospel preached to them.  the fathers before Christ might be and were without this, yet were saved by the gospel, for that they had the promises concerning Christ, which be the effect of the gospel: and did save such as believed them Gal. 3.8. God preached the Gospel 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?  

Resolution.  
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 painful preaching of Christ, 1. Cor. 14. 15. Also he is (as a nurse) tenderly to feed them, whom he hath begotten with great wisdom, love, and patience, 1. Thes. 2.2.    

AEnig. 165.  
Who is he that hath sin of his own, and yet is a Saviour of others, and how this may be?  

Resolution.  

How ministers be saviours: and what is their work.  Faithful ministers of Christ are compassed with sinful infirmities, as other men be, yet they are said to save others as instruments by whom God (the alone Saviour) useth to call the elect, unto salvation, this being a common thing in Scripture to attribute that work to the instrument which is peculiar to God the Author Tim. 4. 16. Obedi. 21.    

AEnig. 166.  
Who is he that soweth better things than he reapeth, and how this may be?  

Resolution.  

Maintenance of Ministers.  The minister reapeth carnal things which perish, but soweth spiritual things which endure for ever, 1. Cor. 9.11.    

AEnig. 167.  
How may one be the foundation and the builder of the same house at once?  

Resolution.  

Prophets preached Christ.  Prophets and Apostles in respect of their office and work, were master-builders of the Church which is God's house: yet they are called foundations in regard of their doctrine, by which the elect (as lively stones) were laid upon Christ, as the only true foundation and corner stone, Ephes. 2. 10.    

AEnig. 168.  
Who are they that be but friends to the bridegroom, yet fathers to the bride, and how?  

Resolution.  
The Prophets were but friends to Christ the Husband, 
They be Christ's friends.  yet fathers to the Church the bride.    

AEnig. 169. 170.  
Who is he that is greater than Moses, and the Prophets, yet lesser than any true minister of the Gospel and how this may be?  
Who is he that was a minister of the word, yet a minister neither of the old Testament nor of the new and how may this be?  

Resolution.  
It was john Baptist Christ's herald and immediate forerunner, 
john Baptist.  who in respect of his doctrine was greater than the Prophets, yet lesser than any true minister of Christ. For he could point, to Christ with his finger and say, this is the lamb of God, which none of the Prophets could do, but he could make no report of Christ's suffering, death and resurrection, as the ministers of Christ are able to do. Also this john coming in the middle between the Prophets and Apostles he was so the minister of God, 
Middle between two testaments.  as he neither lived 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 Servants of Christ, yet Christ called them not his Servants?  

Resolution.  

Apostles.  The Apostles in respect of their office and charge to dispense Christ's word to the instruction of his Church they were but Servants Rom. 1. 1. 
Servants.  but as Christ acquainted them with his father's counsel so fully and so familiarly as one friend would do another, 
Friends to Christ.  in this respect they not servants but more than servants, even Christ's friends, as himself saith, john 18. 15.    

AEnig. 172.  
Who were they which without force, or weapon, armour, bands of men, or stroke striking, subdued the whole world to their king, and how this may be?  

Resolution.  
It was the Apostles who by powerful preaching, 
They conquered the world to Christ.  faithful prayer, and constant patience, without other means brought and subdued Kings, and nations under the yoke of Christ 2. Cor. 10. 3. 4.    

AEnig. 173.  
Who are they that succeed the Apostles, yet are not their successeors?  

Resolution  
Pastors and teachers succeed the Apostles in the office of teaching, 
How Pastors succeed Apostles.  administering sacraments, and discipline. but in respect of their large commission to teach all nations. 2. Of their extraordinary graces. And 3. of their privilege not to err in their doctrine, they be not their successors, neither in the manner of their calling: Also Popes and Cardinals boast of being Peter's and Apostles successors and be nothing less.    

AEnig. 174.  
How may a stone, be a builder?  

Resolution.  

A good Pastor a good builder.  Every godly minister (as a Christian) is a lively stone, of the spiritual building, 1. Pet. 2. 5. but as a minister he is a builder both of himself and of others, Ephes. 4. 12.    

AEnig. 175. 176. 177. 178. 179.  
How may one at once both build and pull down?  
How may one teach others and not teach himself?  
How may one be darkness yet give light to others?  
How may the seed fructify well, yet the sower reap no fruit?  
How may one lose his saltness yet be able ●o season others?  

The Resolutions.  
When the doctrine and admonition which Preachers do give to others, 
Bad Ministers which teach well and live ill.  themselves do not believe and practise, Then they pull down more by their evil life, than they build up by their good doctrine: Also they remain full of wickedness which is spiritual darkness, while the light of their teaching shineth before others, Who reap much fruit by their pains, the teachers themselves being barren and fruitless, Losing their souls, because they are unmortified; yet able by good instructions to season the hearts of others.    

AEnig. 180.  
How may one have the covering of a sheep, and the condition of a Wolf?  

Resolution.  
Every false Prophet, 
Wolves.  is a Sheep in appearance, but a Wolf in purpose, and effect, having a wicked meaing to kill souls with poisoned doctrine, wrapped in sugared and sweet words.    

AEnig. 181.  
How may two feed the flock with like diligence, yet the one be an hireling, the other a sheepehard?  

Resolution.  
If the one do it for filthy lucre or gain sake chiefly, 
Hirelings.  and the other of a ready mind for the love of Christ and of the flock.    

AEnig. 182.  
How are we commanded to be courteous and friendly even to our enemies, yet there are some to whom we must not say God speed 2. john.  

Resolution.  

False Prophets.  Our private enemies being our brethren, we are bound to entreat kindly and friendly, Math. 5. 46. 47. but as for false Prophets which bring and broach false doctrine, we are not to bid them God speed, that is, to have any familiarity with them, because they be enemies to Christ and his flock, 2. john. 10.    

AEnig. 183. 184  
Who are they that under pretence of Christ and the Church do most destroy the Church, and fight against Christ, and how this may be?  
Who is he that of all men is humblest & proudest at once, and how this may be?  

Resolution.  

Antichrist.  It is the Pope or Bishop of Rome, with his mitred Prelates, Cardinals, Monks, Friars, Priests, and Jesuits, who have the Church much in their mouths, and Christ in their profession as if they would gather and build for him: whereas under this pretence they do by their heretical doctrine, and damnable superstitions both make havoc of the Church, and destroy the pure religion and faith of Christ: therein proving themselves the ministers of Antichrist, the head of which hellish rabble is the Pope, of all men the humblest in title, calling himself the servant of the servants of God, but the proudest in truth and deed, exalting himself above Kings and Emperors and all that is called God, 2. Thes. 2.4.    

AEnig. 184.  
How may one be many yet these many be but one?  

Resolution.  
A natural body is one, yet consists of many members, 
True Church.  also the mystical body which is the universal Church of Christ, hath many particular Churches as members, yet is but one Church, 1. Cor. 12. 12. Lastly a particular congregation hath many Christians as members, yet is but one assembly, where all things are done with one accord, Act. 5. 12.    

AEnig. 185.  
How may one Church be both visible and invisible militant and triumphant at once?  

Resolution.  

It is but one.  The holy Catholic Church which consists of all the faithful, it is but one: yet at the same time it is both invisible in respect of election and faith which make men members of this Church yet cannot be seen. 
Sundryl ways considered.  And also visible, as it consists of men and women who may be seen warring in some of her members against Satan here in earth, whereof it is called militant: whiles others having ended their warfare, their soul's reign in heavenly glory: and thereof is called triumphant.    

AEnig. 186.  
How may the Church be called the fullness of Christ, in whom dwells the fullness of the godhead?  

Resolution.  

It is Christ's body.  The Church being Christ's mystical body, he as the head of it reckons himself defective, and unperfect without it, as if he wanted some things of his fullness: though himself in his person wanteth nothing, but fills all in all things, because the godhead dwells in him bodily, Ephes. 1. 13. col. 2. 9    

AEnig. 187.  
How a mother of many children may at the same time be a Virgin?  

Resolution.  
The true Church which is the mother of many children, 
She is a Virgin.  yet in respect of keeping her faith to Christ, undefiled without mixture of errors, she is a Virgin: and so is every assembly, abiding in the soundness of faith.    

AEnig. 188.  
How many one marry two sisters without sin, it being very sinful to marry two sisters?  

Resolution.  
Christ first married spiritually to the believing jews: 
Spouse to Christ. Hos. 2  afterward accepted for his spouse a Church out of the Gentiles which became sister to the jewish Church: Cant. 8.23. but the marriage of two sisters either natural or legal is wicked.    

AEnig. 189.  
What Creature is that, that is both in heaven and in earth at once, and how this may be?  

Resolution.  
The man Christ himself, sitting in heaven, 
Fruitful in begotting children.  yet at the same time is in earth in his members: Act. 9.3. Also one part of the church is in heaven, another remains in earth. Lastly every true Christian for his person is in earth, and for his conversation he is in heaven, Phil. 3. 20.    

AEnig 190.  
What woman is that which always gives suck, yet is always in travail?  

Resolution.  

Likeness between Christ and his Church.  It is the true Church of Christ traveling continually, to bring forth more children to God, whiles out of her two breasts she ministereth suck, to such as be already new borne.    

AEnig. 191.  
How can that society be invisible that consists of visible persons?  
It is answered in the 185. Resolution.   

AEnig. 192.  
What is that, that is at once a kingdom, a house, a vine, a body and a City and how?  

Resolution.  
The true Church is like unto all these, 
The church a kingdom, a body, etc.  Christ ruling therein as in his City, kingdom and house: husbanding it as a Vine that it may be fruitful, saving it as his body. Eph. 5.15.    

AEnig. 193.  
What woman is she that hath children to be her fathers?  

Resolution.  
It is the Church, 
Faithful Ministers the Fathers and children of the Church.  whose faithful Ministers are both the children, and the Fathers of the Church.    

AEnig. 194.  
Who is that which at one time is both fight and triumphing. And how this may be?  

Resolution.  
Christ at one time did both fight and triumph on the Cross, 
The likeness 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 be without the Church, be more of the Church, than such as be in it?  
How may wolves be within, and sheep without the Church?  

the Resolutions.  

The censure of the Church.  David and joseph when they were exiled and lived among the Pagans, were more of the Church than such hypocrites as lived in it. Also such as be unjustly excommunicated, 
In excommunication both unlawful.  as the man in joh. 9 be more of the Church than the false guides be, which cast them out, who being within the visible Church, yet are but wolves: when the godly cast out by them, be the true lambs and sheep.    

AEnig. 198.  
How may one be a brother, who is no member of the visible Church?  

Resolution.  

And lawful.  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 withal as a brother, 2. Thessal. 3. because he still holds the profession of Christ, though he fail in practice, and be scandalous in life and manners.    

AEnig. 199. 200.  
What kingdom is that, where all subjects be Kings. And how this may be?  
What kingdom is that, where a King and a subject be equal. And how this may be?  

the Resolutions.  
It is the kingdom of Christ upon earth, 
The dignity of a Christian.  where every subject is a spiritual king, partaker of Christ's royal dignity, and by his spirit subduing carnal lusts. Also in this kingdom an earthly king is no more accepted than a private man, 
Christian's equal.  with that God, who is no accepter of persons, Rom. 6.11. yet for his office and power among men, far above his subjects. Rom. 13.1.    

AEnig. 201.  
What kingdom is that which is in this world, and yet not of this world. And how this may be?  

Resolution.  
It is the spiritual kingdom of Christ over his Church, 
The church hath a spiritual regiment.  which is in this world, as touching the persons & subjects who inhabit here in this world. but as touching the manner of government, that is not worldly as other kingdoms, but spiritual as Christ the king is spiritual, reigning by his spirit and word over his people for spiritual ends.    

AEnig. 202.  
What body is that whereof the members are distant from themselves, as far as East and West, and from their head as far and further than North and South, and how this may be?  

Resolution.  

True Church is universal.  It is the mystical body of the Church, whose members are dispersed through the whole earth; And whose head is above in heaven, while she way fareth as a pilgrim in earth.    

AEnig. 203.  
Who is that woman which in the time of john the Evangelist, did reign over the Kings of the earth, and sat upon seven hills?  

Resolution.  

False Church.  It is the City of Rome to which many nations and provinces were subdued, the Romans then being Lords almost of the whole earth) and which was situated upon seven mountains or hills, 
Vrbs septicollis.  which (as it is said) with their names are extant and known till this day. Apoc. 17. 18.    

AEnig. 204.  
What beast is that, that hath seven heads and ten horns?  

Resolution.  
The Romish ecclesiastical estate, whose seven heads are seven hills, and the ten horns are the several Kings that gain their riches and power to uphold 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 himself, be any sound member of the Church of God?  

Resolution.  
It is that Antichrist reigning where God once had his Temple and Church, 
Reu. 18.2.  which now through Idolatry and errors is become a cage of unclean birds, the habitation of devils, the hold of all foul Spirits, adversary to Christ and his Church. Apoc. 18.2.    

AEnig. 206.  
Where is the market, wherein wine, honey, and milk, are to be bought without money?  

Resolution.  

The benefit of public assemblies.  It is the public assemblies of the Saints, wherein the graces of the Spirit for their great sweetness and profit likened unto wine, milk, and honey, are to be had and obtained freely from God, who takes nothing for them at our hands, howsoever his Son hath with a great price purchased them for us.    

AEnigma 207.  
How may one be a Sheep, who never came in the fold?  

Resolution.  

The elect children of God's house.  The Elect not yet called are the sheep of God's purpose, who hath decreed to gather them by his word and spirit into the fold of his Church, and to make them sheep of his vocation. john 10.    

AEnig. 208.  
What name is that, which none knows save he that receives it?  

Resolution.  

The called children of God.  It is the name of the child of God, Apoc. 2. 17. 1. john 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 natural mother to a natural son, and all this without sin?  

Resolution.  
Every one that doth the will of God, is unto Christ as his brother and sister, 
Their conjunction with Christ  yet linked to Christ by a spiritual marriage: whereby the Virgin Mary is espoused unto Christ her own natural Son, to whom she is married (by faith) as all believers be.    

AEnig. 210.  
How may one be a mother that never had child?  

Resolution.  
All the Godly, among whom many be childless, 
Christ's affection unto them.  are unto Christ as his mother dearly loved. Math. 12.49.    

AEnigma 211.  
How may there be a marriage between the quick and the dead?  

Resolution.  
Thus▪ the Elect which are dead to sin through mortification, 
Spiritual marriage between them and Christ.  are married unto Christ in heaven, Rom. 7.4.    

AEnig. 212.  
What creature ●s that, which is both in heaven and earth at once, and how this may be?  

Resolution.  

How they are in heaven.  It is the true believer, who as touching his person is here on earth, yet at the same time as touching his own hope, and in Christ his head, he is in heaven. Eph. 2.17.    

AEnig. 213.  
What living creature is that, that is neither plant, beast, woman, man, nor Angel?  

Resolution.  

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

AEnig. 214.215.216.  
How can one be a King and have no subjects to rule?  
How may one be a Priest that is of no order?  
How can one be a good Prophet, and no Minister?  

Resolution.  

1 Kings.  Every true Christian is a King to reign over his lusts by grace, till he reign with Christ in glory. And a Prophet to teach himself and those under his charge. 
2 Prophets.  And a Priest to offer spiritual Sacrifices, 
3 Priests.  all the works of his calling, acceptable to God through jesus Christ. 1. Peter 2.9. Apoc. 1.6. Col. 3.16.    

AEnig. 217.  
What men are they who while they live, never come to the age of men, and how?  

Resolution.  
Christians which be men in years, 
They be still unperfect.  yet so long as they live here, never attain to the age of perfect men in Christ, Eph. 4. 13. they daily grow toward it, but are not of full age, till they come into heaven.    

AEnig. 218.  
Who is he that being but a mere man is more excellent than the Angels?  

Resolution.  
It is every good Christian, 
More excellent than the Angels.  who by incorporation into Christ is become his true member, flesh of his flesh, and bone of his bone: which is a dignity and excellency deigned to the very Angels, who are as servants to minister unto the elect, in this respect that they are one with Christ, and Christ one with them. Hebr. 1.14. & 4.6.7. 8.16.    

AEnig. 219.  
Who is he that serves every man, yet is not the servant of any man, And how this may be?  

Resolution.  

Most free.  The godly Christian through love is ready to do service unto every one that needs him, Galat. 5.13. yet will he not suffer his conscience to become servant and bond to men's traditions. 1. Cor. 7.    

AEnig. 220.  
Who is he that lives in the world, and yet is none of the world. And how this may be?  

Resolution.  
It is the child of God, who still remains in this elementary world, 
Separate from the world by effectual calling.  amongst men, till he be translated into the celestial world amongst the Angels; In the mean while, he is none of the unbelieving world, out of which God hath singled him by an effectual calling to Christ. joh. 15.19.    

AEnig. 221.  
What Children be they which never had any Mother?  

Resolution.  
They be the holy elect Angels, who are the children of God, though not by adoption; for they were never out of favour, yet by creation. job 1.    

AEnig. 222.  
What is that which makes things which are not, to be?  

Resolution.  
It is an effectual calling by the spirit which maketh the elect, 
Effectual calling is a new creation.  who were not actual members of Christ and sons of God, to become such, as in the creation, things which were not mere made to exist and be in an instant.    

AEnig. 223.  
How came Christ to call sinners to repentance, yet many which heard his call did not repent?  

Resolution  
The end of Christ's coming it was effectually to call elect sinners, 
A twofold calling.  being changed by grace, and made obedient to the voice of the Caller: whereas other sinners were generally and outwardly called by his word, without the quickening spirit of Christ to bow their heart.    

AEnig. 224.  
How can things which are not, confound things which be?  

Resolution.  

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

AEnig. 225.  
How may one have eternal life before he comes at heaven?  

Resolution.  

Faith in Christ is the entrance to eternal life.  Whosoever truly believeth God to be his God and Father in Christ, being also led by the spirit of Christ: he hath now the beginning of eternal life, though he but a pilgrim here on earth. Gal. 2.5. last.    

AEnig. 226. 227.  
How may one be blessed who believes and sees not, yet believing to be all one with seeing?  
How can one walk by faith and not by sight, whereas faith is nothing but sight?  

the Resolutions.  
One who doth believe (though he never saw Christ with bodily sight) he is a blessed man, 
Faith the eye of the soul or spiritual sight.  yet believing is nothing but a spiritual sight (faith being the eye of the soul, whereby we see God reconciled to us by Christ), by which sight we walk now, not by immediate sight, such as Angels and Saints have in heaven, which glorious sight shall dim, or extinguish rather, the obscure sight of faith, which seeth through the Word and Sacraments (as spectacles) whereas there in heaven we shall see perfectly.    

AEnig. 228.  
Who is that, that makes things visible to be invisible, and things past and to come to be present. And how this may be?  

Resolution.  

Office of Faith, with the force thereof.  It is a true and lively faith, to which God, and heavenly glory (things invisible) do after a sort become visible, being believed that they shall as certainly be performed, as they are certainly promised. Also in a wonderful manner, both things past, as the world's creation, Christ's incarnation and passion. And things to come, as resurrection, judgement, etc. are present to faith. Heb. 11.1.    

AEnig. 229.  
How may one at once both have faith and lose it?  

Resolution.  

Faith once had, never lost.  A Christian at once may have the gift or habit of faith, and yet loose the feeling and some fruits for a time; as in David and Peter, who lost confession of Christ with boldness, cleanness and joy of heart, yet lost not the grace of faith.    

AEnig. 230.  
How can one see him that is invisible, whom never man saw?  

Resolution.  

Nature of faith.  God being an invisible Spirit, maketh himself seen unto faithful ones, and visible (as it were) in his word, sacraments, works, and creatures. Heb. 11. 27.    

AEnig. 231.  
How is it that a believer still hungers and thirsts, yet true believers hunger and thirst no more? john 6.  

Resolution.  
True believers, because their apprehension and feeling is weak, 
It resteth on Christ only.  hindered by sins and temptations, therefore they still thirst and covet increase of their faith to a more full enjoying of Christ and his graces: wherein because they do find all soul contentment, and satisfaction, even whatsoever belongs to full happiness, therefore they are said to thirst no more: for they rest in him only, and seek not for an other.    

AEnig. 232.  
How may one believe before he have faith?  

Resolution.  
He that out of an heart truly touched for his offences, 
Lest measure of faith.  doth desire through the holy ghost to believe the forgiveness of them: such a one though he have not that faith, which is in strong apprehension and act, yet he doth believe in God's acceptance, who in his children accepteth the desire for the deed. Mat. 12.20. joh. 7. 37. 38.    

AEnig. 233.  
Seeing doubting is contrary to faith, how can believing and doubting meet both together in one person?  

Resolution.  

No Faith without doubting.  Doubting being a fruit of unbelief, is contrary to the nature of faith, (which is a certain assent unto the promises) yet it may stand with the infirmity of faith, as in Peter, Mat. 14. 31. why dost thou doubt o thou of little faith. doubting springs not from faith, but from weak faith.    

AEnig. 234.  
If we be certain of our salvation by faith, how are we bid to work out our salvation with fear and trembling?  

Resolution.  

What fear is joined with faith.  As a child may reverence and fear his Father, of whose love he is certainly persuaded: so God's child thinking upon his own weakness, and the falls of others, may fear to offend God by falling to sin, yet may be certainly persuaded of his own salvation, 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 righteousness is revealed from faith to faith?  

Resolution.  
Faith is but one, 
Degrees of Faith.  as touching the kind, author, object and end; yet this one faith hath sundry degrees and measures; righteousness is then revealed from one measure of faith to another, from a lesser faith to a greater, but not from one kind of faith to another. Rom. 1.17. Eph. 4.5.    

AEnig. 236.  
How one person, at the same time may be an enemy to God, yet loved of him?  

Resolution.  
One that is an enemy actually by the guilt and corruption of sin, 
How loved before faith.  wherein he sticks, being unregenerate; may at the same time be and is loved of God in his purpose and election. Rom. 7.10. & 9.13.    

AEnig. 237.  
How may it be that one should marry a Wife, and yet still remain a Virgin?  

Resolution.  

Faithful man a Virgin.  He that is married to a Woman, yet is still a Virgin, if his faith be kept pure and unspotted. see 189.    

AEnig. 238.  
How may one be a maa and a chtld at once?  

Resolution.  

Unperfect in knowledge.  One person at the same time may be a man in years, and a child in understanding, as Nicodemus, john 3.    

AEnig. 239.  
Who was he that was a man the first day he was borne. And how this may be?  

Resolution.  

In some more perfect.  Paul the Apostle in respect of his great knowledge and strength of grace, which he received 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 twice borne and thrice dead, and how this may be?  

Resolution.  
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 sin by corruption from Adam: The second time he is dead to sin by mortification from the death of Christ: The third time dead to the world in the dissolution of soul and body by the decree of God.    

AEnig. 241.  
Who is he that five a child and how?  

Resolution.  
One that is regenerate, 
Regenerate are children many ways  and lives till he be in great years, is a child first by age, secondly by new birth, thirdly in understanding, if he continue weak in knowledge long time after he is new borne; fourthly in maliciousness, being harmless as a child, five in years (as it is said) once an old man twice a child.    

AEnig. 242.  
Who is it that hath four heads and but one heart, also two hearts and but one head, and how this may be?  

Resolution.  
A religious believing wife having but one natural heart, yet beside her natural head, she hath her husband as domestical or household head: her King as political or civil head; And lastly Christ her mystical and spiritual head.  
Also a man that hath but one natural head may have two hearts as hypocrites who are double minded, or as the godly coming into the word with a heart of stone, and afterward receiving from grace a heart of flesh, Ezek. 11. 19    

AEnig. 243.  
If Gods promise be true why are seals added?  

Resolution.  

The use of Sacraments  Seals are added to the promise not simply to confirm the truth thereof which is more stable than heaven and earth: but to help the infirmity of our faith, which needs strengthening against doubts and fears of the flesh.    

AEnig. 244.  
What is that which is called that it is not, yet is that which it is called?  

Resolution.  
Sacraments be called by the name of things whereof they are sacraments, 
They be mystical signs.  for likeness sake; yet are not the self same things really, and substantially, but mystically and representitively, & by sacramental union; 
Against transubstantiation  as circumcision is called the covenant, which yet is not, otherwise then a mystery, because it is a sign of it; likewise water in Baptism, Bread and wine in the Lord's supper, are not properly that which they be called, but they are it mystically by representation, and relation.    

AEnig. 245.  
How may one be saved who is not baptized?  

Resolution.  
Baptism saveth only as an instrument, 
Baptism how it saveth.  to assure salvation to them, that be already saved by the covenant of grace; therefore it is not the want of Baptism when it either not at all or not lawfully may be had which hindereth salvation, but wilful neglect or contempt of it.    

AEnig. 146.  
How may elementary water wash the soul, which is a spiritual substance?  

Resolution.  

How it washeth the soul.  Elementary water washeth not the soul, by any power in itself, or by any act done about it, but by virtue of God's ordinance and promise, the outward washing by water, it is an effectual pledge, to the elect only, of that inward washing by the spirit, applying Christ unto their justification, Math 3. 11. Tit. 3. 5.    

AEnig. 247.  
If God doth only forgive sins how doth Baptism take away sins?  

Resolution.  
Baptism forgiveth sins instrumentally, 
How it forgiveth sin.  as a Sacrament of seal, to certify and confirm our mind, in the persuasion of forgiveness by Christ, but God forgiveth sins properly as an Author by his own power, putting away from us the guilt and punishment yea and the dominion of sin, through faith in the blood of jesus Christ, Psal. 71. 12. Rom. 3. Luk. 5. 11.    

AEnig. 248.  
What meat is that which is not diminished by eating?  

Resolution.  
It is Christ jesus whose flesh given, 
Lord's supper.  and blood shed for the world is the true meat of our souls, which being offered in the word and in the supper of the Lord is spiritually eaten, by infinite believers, and yet remaineth still whole and entire without diminution.    

AEnig. 249.  
How can one eat which hath neither mouth nor stomach?  

Resolution.  
The faithful soul doth eat so often as it feedeth upon Christ and yet is without fleshly teeth or stomach. 
How eaten     

AEnig. 250. 251.  
How can Christ abiding in heaven he their food which are in earth?  
How may a man eat man's flesh and drink man's blood without sin?  

The Resolutions.  
Though Christ in his manhood be in heaven, 
How Christ becometh our food.  and the faithful be abiding here on earth, yet by our faith receiving him as he is offered in the supper, the spirit conveying and applying him unto us, 
Spiritually.  our bodies are not more truly fed with the meat which they take in, 
1. Cor. 13. 12.  than our souls be nourished with this spiritual manducation of Christ, 
Math. 26. 26. 27.  whose flesh to eat and drink corporally and naturally 
1. Cor. 11. 24.  (as we do other food and as Capernaites dreamt and as our Papists fancy) 
Against corporal eating.  is a horrible sin.    

AEnig. 252.  
If faith itself be a work, how is it written that we are not justified by works, seeing we are justified by faith?  

Resolution.  
Faith is a work of the spirit and an holy quality, 
justification by faith.  as hope, love, and repentance be; but doth not justify any as it is a work or quality (for so it is weak and spotted needing pardon) but as an instrument appointed of God to receive and apply Christ his perfect obedience and sufferings, unto us, for our justification before God, Rom. 5. 1. 11. Gal. 3. 14.    

AEnig. 253.  
Who was he that was thrice justified, and yet was justified but once, and how this may be?  

Resolution.  
It was Abraham, 
It is but once.  who at his conversion was justified by faith in the promised seed. Secondly at the time when a son was promised unto him in his old age, he is said to be justified in believing that promise Genes. 15. which was but a proceeding of his former justification: Thirdly it is written of him, that he was justified by that work of offering up his son. james 2. 2. which was but a declaration before men, that he was a just person, and his faith lively, and not dead.    

AEnig. 254.  
How can the justice of an other make us just, and yet the riches of an other cannot make us rich?  

Resolution.  
The perfect justice of Christ is without us sticking or inherent in his manhood, 
Christ's justice ours by imputation.  as the proper subject thereof, and so it is the justice of an other, yet being accounted unto the elect, at what time they do believe, it doth become their own justice by imputation, 
Rom. 4. throughout Ro. 10. 4.  as verily as if themselves had kept the law, and fulfilled all righteousness in their own persons: whereas another man's riches being so another man's, as it is none of ours, it cannot make us rich.    

AEnig. 255.  
How may one which is a transgressor of the law, be perfectly just while he liveth?  

Resolution.  
The godliest man that is, 
No man righteous in God's sight.  transgresseth the law in many things, and therefore can never be perfectly righteous in this life, by any righteousness of his works; but Christ keeping the whole law perfectly, (the grace of God imputing that perfect obedience to the believing sinner) he is made the end of the law for righteousness unto him, Rom. 10.4.    

AEnig. 256.  
How was Abraham justified by faith, if he was justified by his works?  

Resolution.  

How works do justify.  He was justified by faith instrumentally: by his works declaratively; or thus, his person was justified by his faith, and his faith justified by his works: james 2. 18. that is made known to be a lively faith.    

AEnig. 257.  
How may one adopt sons which hath a natural son, seeing adoption is found out for the comfort of childless men?  

Resolution.  
Though God have a natural son (even jesus) begotten of his substance; 
Adoption by Grace.  yet men being all by nature the children of wrath, he had no sons of our kind, therefore of singular grace to us, (not for comfort to himself, who ever was delighted in his own wisdom Pro. 8.) he sent his only begotten son to assume our nature, and by his willing subjection of the law, to purchase unto us the adoption of sons, Gal. 4. 5.    

AEnig. 258.  
How can a faithful man be more sure that God is his father, than a natural child can be of him to be his father, whom he so calleth?  

Resolution.  
That double witness of God's spirit. 
Certainty of our adoption.  and of their own sanctified consciences assureth the faithful that God is their father, without fail, Rom. 8. 16. whereas a natural child cannot be certain of his own father in very infallible certainty.    

AEnig. 259.  
What sons are they which come not to their inheritance before themselves be dead, and how this may be?  

Resolution.  

Sons of God be heirs.  The adopted sons of God they be heirs by hope, yet do not in their own person enter upon their real and full possession of their inheritance till they be dead, Rom. 8, 24. 25.    

AEnig. 260.  
How may an inheritance be parted amongst many, yet not be diminished by such distribution?  

Resolution.  

Inheritance of heaven hath perfection with differences in degrees.  The heavenly inheritance is distributed to innumerable children, yet no way lessened and impaired by such partition, neither have any of the heirs the less, by that which others do enjoy. Also such as have the least portion want not, and such as have the greatest have none over plus; for all have perfection. Even as many vessels cast into the sea, being unequal measures, yet every one is filled full.    

AEnig. 261.  
How is there one spirit of bondage, another spirit of adoption, yet the holy spirit is but one?  

Resolution.  
Bondage and Adoption be but diverse affects of one spirit, 
Adoption an effect of the spirit.  working diversly, in the law, too terrifying, in the Gospel too comforting. Rom. 8. 15. 2. Cor. 3.    

AEnig. 262.  
What is that, that is both kept and given at once?  

Resolution.  
Christ giveth the title of sons to the faithful yet himself still keepeth it. 
The duty of adopted sons.  Also the right of heaven he so keeps, as yet he hath be gift bestowed it upon his members: who in way of thankfulness for their sonship and inheritance do give to him again themselves and all their graces which never the less they do keep still.    

AEnig. 263.  
How may the child of Adam be certain that he is the child of God?  

Resolution.  

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

AEnig. 264.  
If the faithful be sons and heirs, how is it that they are persecuted and contemned as Vassals and Outcasts?  

Resolution.  

Adopted ones why afflicted.  Through the malice of Satan & 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 be abused by the world, because it makes for their present trial, and for the increase of future glory, 1. joh. 3. 1. and 1. Pet. 1. 6. 7. Rom. 8. 18.    

AEnig. 265.  
Seeing the spirit of fear is contrary to the spirit of adoption, how then can they fear which are once adopted?  

Resolution.  

Free from slavish fear.  Adopted children of God fear not now with a servile fear of punishment only, as slaves their Lords, or malefactors their judge; this fear is expelled by faith: but they do still fear the displeasing of God, with a childlike reverence out of a loving affection to God as unto a father, Psal. 13. 4. they fear transgression rather than condemnation.    

AEnig. 266.  
How can they be said to be reconciled unto God, whom God did always love?  

Resolution.  
The elect were ever loved of God, in his eternal decree, 
Reconciliation.  and purpose, yet, being by Adam's disobedience imputed, and their own natural corruption, together with the fruits thereof, become enemies to God, and he to them, (sin having made a separation) they are actually reconciled being loved indeed, when by their faith they do lay hold on the death of Christ for remission of sin and have the image of God restored by the spirit of sanctification, Rom. 5.7.8.9.    

AEnig. 267.  
What is that which at once is both old and new, and how?  

Resolution.  
The soul of an elect man by grace of sanctification is renewed to the likeness of God, 
Sanctification.  in righteousness and true holiness, yet still retaineth much oldness of corruption, new it is then by reigning grace, and old it is by remaining sin, Rom. 7. 23.24.25.    

AEnig. 268.  
How may one at once be both perfect, and unpersit?  

Resolution.  

It is unperfect.  The Saints be perfect by imputation of Christ's perfection; Also in respect of their sincere delire to please God, and of their endeavour toward actual perfection, yet in respect of their manifold wants and sins, the best men are still unperfect, Phil. 3. 12. 13.    

AEnig. 269.  
How may one and the self same person be all flesh and all spirit at once?  

Resolution.  

It is a total change.  The child of God because he is sanctified, throughout in all parts, therefore is all spirit: but because his sanctification is not perfect 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 cup, or as light and darkness in the air 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?  

Resolution.  
A truly sanctified person, hath one body of flesh, 
But not absolute.  another of death Rom. 7. 24. Also he hath one spirit which is his soul, 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?  

Resolution.  
Every Saint is free both from the curse and power of sin the bonds whereof are broken in his new birth, 
The end of sanctification.  yet he is bound still to serve God his Creator, and redeemer in newness of life, Rom. 7. 6.    

AEnig 272.  
How may one man at once be both under grace and under the law, and yet he that is under grace is not under the law?  

Resolution.  
One man at once may both be under grace, 
Free from the law.  and under the instruction and regiment of the law. Yet whosoever is under grace, at the same time he is not under the malediction and irritation of the law, but is freed from it, as it is the strength of sin, and accurseth every sin. Rom. 6.14. & 7.4.5.    

AEnig. 273.  
How may one lawfully kill himself?  

Resolution.  

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

AEnigma 274.  
How may one both love himself and deny himself at once?  

Resolution.  

Denial of a man's self.  Thus. One may love his person which is himself, and deny his evil affections, which are (as himself) at one time.    

AEnig. 275.  
How may it be that one should sin no more while he lives, And yet there is no man living which senneth not?  

Resolution.  

Burial of sin.  He may be said to sin no more, who earnestly striveth against his sin, to weaken and keep it under, and in whom the desire and proneness to sin is corrected by grace; such a one by reason of his affection would not sin; and by reason of his strife against sin, he sinneth less than he was wont to do, daily casting new mould upon his sins to bury them.    

AEnigma 276.  
How is it that sin doth still live in us, if sin be dead in us and we dead in it?  

Resolution.  
It fareth with sin in a truly sanctified person, 
Mortified in part.  as it fareth with a soldier, that hath taken a deadly blow, yet still moves and stirs; or with a sick man, who still lives, yet hath a deadly unrecoverable disease: likewise sin in the godly hath by mortification taken a deadly wound, and can never recover his former strength, yet is still alive, moving and tempting us to break God's law. Rom. 7. 22.    

AEnig. 277.  
How may one be raised from death, whiles he is alive?  

From the death of sin the Elect are raised by Christ, 
Resurrection to newness of life.  (even while they are alive in the flesh) to walk in newness of life, Rom. 6.4. this is the first resurrection.    

AEnig. 278.  
How may there be in one man both peace and war at once?  

Resolution.  

Spiritual Combat  Peace with God, war with his lusts, Rom. 5.1 & 7.22. as the wicked have peace and league with their sins, but war with God at one time.    

AEnig. 279.  
How may one at once both work and fight?  

Resolution.  

is Continual.  The true Christian doth at once both perform the work of his calling, and fight against the hindrances, whereby the world, sin, and Satan, would withdraw him from his work, or discourage him in it, as Israelites in building jerusalem.    

AEnig. 280.  
How may he say, who shall free me from sin, who is already freed from the law 〈…〉.  

Resolution.  
One who is in part freed from the tyranny of sin, 
It is irksome.  may desire and long to be perfectly freed. Rome 7.24.    

AEnig. 281.  
How may one repent before he have repentance?  

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

AEnig. 282.  
How may one have repentance without repentance?  

Resolution.  
When one hath true repentance wrought in him, 
Repentance a great blessing of God.  whereof he never need to repent him, because it springs out of a godly sorrow for sins, and tends to salvation: then hath he repentance without repentance, 2. Cor. 7.10. for he never repenteth him that he hath repent.    

AEnig. 283.  
How may one confess and leave his sin, yet not repent?  

Resolution.  

How true repentance distinguished from false.  If his confession be hypocritical, from sting of conscience, or perforce, and not out of displeasure of heart for sin, and hope of forgiveness through Christ, and that he leave his sin touching the act, because he lacks occasion or strength to do it, not in affection, because he hates it: such confession and leaving sin, argueth no sound repentance.    

AEnig. 284.  
How may the children of the kingdom be cast out, and harlots enter in and be saved?  

Resolution.  

Repentance given to great sins.  Such as be children of the kingdom by outward covenant and profession only, as proud jews were, being without faith and repentance, shall be cast out and refused, when believing penitent harlots, shall be received unto salvation.    

AEnig. 285.  
How can there be in this life a righteous person, who needs no repentance?  

Resolution.  
If we speak absolutely, 
All men need repentance, but not all alike.  there cannot be any such righteous person; but there is, if we speak comparatively, for one who hath already repent, departing from his sins, and having made good proceedings in a righteous course of life, having done many good works, hath not such need of repentance, as one that goeth still astray, being dead in sins and trespasses, or that is newly turned.  
Also one that thinks himself to be righteous without fault, in his own opinion, needs no repentance.    

AEnig. 286.  
Seeing repentance is a grace hidden in the heart, how can the Angels who know not our hearts, joy at the conversion of sinners?  

Resolution.  
Angels, 
Repentance is the joy of Angels.  by outward signs, and effects, do observe and know the inward conversion of our hearts, and do joy therein, because it turns to the honour of God, to the increase of God's kingdom (which they greatly love.) Also they delight in the good of all elect persons, who together with them, make up one glorious Church in heaven. Luk. 15.    

AEnig. 287.  
How may one live in a gross sin till death, and yet be saved; and another doing so shall not be saved?  

Resolution.  

General Repentance sufficient for secret sins.  If it be his secret sin, which he doth not know and mark to be a sin, (such as the polygamy of the Fathers, and fornication amongst the Corinthians, and usury in England were thought to be) he that repented not of such sins particularly, may be saved, so he do repent generally; whereas another living in such a sin, against the light of his conscience, cannot be saved without a special repentance for it. Luk. 13.3.    

AEnig. 288.  
What is that, without which we cannot be saved, yet is no cause of our salvation?  

Resolution.  

Good works necessary to salvation.  It is good works, which be no cause of our salvation, and yet the elect which are of years, if they have space and time to do them, cannot be saved 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 we are neither justified nor saved by them?  

Resolution.  
God works, 
They serve to many good purposes.  though they cannot merit our salvation, being both unperfect and spotfull, yet are we bound to do them, to obey the commandment of God, to glorify the doctrine and name of God, to edify our brethren, to witness and assure our own faith and election, and finally, to stop the mouths of the wicked. Also to edify the weak.    

AEnig. 290.  
How can our good works please God, seeing they have in them such wants and spots as God hateth?  

Resolution.  
As good works come from our faith and be fruits of God's spirit, 
How they please God.  so they please God, by the intercession of Christ, covering the defects and stains of our works, by the mantle of his death and righteousness.    

AEnig. 291.  
If heaven be freely given for the merit of Christ, how is it then the reward of good works?  

Resolution.  

Heaven a free reward of good works.  Though heavenly happiness be freely given as the purchase of Christ's passion, yet because it is given in the end of our life after the works done, (as a recompense useth to be given to labourers in the end of the day,) hence it is in Scripture called a Reward, not of debt, as due to our work, but of free favour, the better to encourage us to our work. Matth. 5.    

AEnig. 292.  
How is it that no man did ever see the Father, and yet he that seeth Christ doth see the Father?  

Resolution.  

God is to be known by Christ.  No man did ever see the Father immediately, because the brightness of his Majesty cannot be endured by any mortal creature: but God being in himself invisible, became after a sort visible in Christ, whose doctrine, life and miracles, be as it were an image or looking glass, wherein to behold the divine truth, power, bounty, mercy, and goodness.    

AEnig. 293.  
If in heaven we shall see God as he is, and know him as we are known, how is it written, that then our knowledge shall cease?  

Resolution.  
In heaven our knowledge shall be perfect, 
Our knowledge not perfect here.  and immediate by the vision of God himself, and therefore such means as we have here of getting knowledge shall cease; no books, no ministery, no doctrine, etc.    

AEnig. 294.  
How is it eternal life to know God and Christ, and yet many shall perish which know God and Christ?  

Resolution.  
It is the beginning of eternal life, to know God and Christ, 
Saving knowledge is effectual and special  by the special knowledge of faith, begetting in us affiance and love in God: therefore such as know God and Christ, and yet do perish, it is because their knowledge is general, and empty of confidence and love.    

AEnig. 295.  
How may it be that one shall not see, that which he doth see?  

Resolution.  

Practic knowledge is best knowledge.  That which one doth see spiritually, it may be he shall make no use of it to himself; and then he were as good not to see it at all?    

AEnig. 296.  
How may it be that darkness shall increase by light?  

Resolution.  

Knowledge without practice is fearful.  When such as are enlightened to knowledge, do not walk in that light, but sin against the will of God, which they know; that light in the end increaseth darkness, and leads to eternal darkness: as in the pharisees, who persecuted Christ against their knowledge. see Heb. 6.4.5.6.    

AEnig. 297.  
How may he that knows little, have more knowledge than he that knows much?  

Resolution.  
He that hath little knowledge with good affection and care, 
Knowledge joined with godliness.  to do what he knows, hath more true knowledge, than he which knoweth much, and doth not practise; a little active knowledge, is worth much contemplative knowledge, which is idle and unfruitful. 2. Pet. 1.5.6.7.    

AEnig. 298.  
How may there be a learned Ignorance, and an ignorant knowledge?  

Resolution.  
When we are willingly ignorant, 
Knowledge with sobriety.  of that which God would not have us know; this is a learned ignorance, as it is a blockish knowledge, when we are curious to understand things hid from us, or when we do not apply our knowledge to practise.    

AEnig. 299.  
What is that which a man may deal and give out to others, yet himself not only still keep it, but have the more of it. And how?  

Resolution.  
It is knowledge of heavenly things, 
Knowledge groweth by right use.  which the more we communicate and give out to others, the more we have of it, seeing it increaseth by use, as it is written, to him that hath it shall be given?    

AEnig. 300.  
How may that which is grace, be an occasion of great sin?  

Resolution.  

Knowledge abused, an occasion of sin.  If the grace of God be turned into wantonnesses, as in those who abuse the knowledge of God's mercies unto liberty in sinning: grace general by abuse of it is the occasion of sin.    

AEnig. 301.  
How may men prove wise, while they become fools; and prove fools when they become wise?  

Resolution.  

Who be truly wise.  Such as become fools in themselves, laying aside all opinion of their own wit in matter of salvation, giving over themselves wholly to be governed by God's word; these prove wise unto God, as they which are wise in their conceit, thinking their own discretion sufficient to guide them, prove fools before God.    

AEnig. 302.  
How can a mere man that is here on earth, be at the same time in heaven?  

Resolution.  
By christian hope, 
Hope.  whereby ●e so certainly looks for possession of heavenly bliss, as if already he had it: for we are saved by hope. Rom. 8.    

AEnig. 303.  
Seeing by faith we see our inheritance, how then can we hope for it, for hope is of a thing not seen?  

Resolution.  
By faith we have a spiritual sight of our heavenly inheritance, 
How it differs from faith.  in that we believe the promise of it, yet we do hope for it, because we have not a present bodily sight and enjoying of it; hope looks for the effect of the promise, faith to the truth of it.    

AEnig. 304.  
How may one at once believe both under hope and above hope?  

Resolution.  
One may at once believe under the hope of God, 
Hope above hope.  and above the hope of man: despairing in respect of man's reason or human helps, yet hoping well because of God's promise and power, as Abraham did, Rom. 4. who from barren Sarah could not hope for a Son, whom yet he hoped to have, because God had promised.    

AEnig. 305.  
How are we saved by faith only, And yet it is written, that we are saved by hope? Rom. 8.  

Resolution.  

How saved by hope.  We are saved by faith, as the only instrumental cause: And by hope we are saved, because yet we enjoy not the salvation which we believe, but by hope look only to possess 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 saved, who are still wavering, and do never attain the end of their hope?  

Resolution.  

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

AEnig. 307.  
How may one do well, who doth not love till he be loved, and another if he do so, shall do ill?  

Resolution.  
The elect being first loved of God in Christ, 
Our love of God springs from his love to us.  and having that love shed abroad in their hearts through the holy Ghost, are thereby moved to love God again, wherein they do well, according to that that is written. 1. john. 4. We love God because he first loved us. But a wicked man who doth therefore love his neighbour, only because he was provoked by some former love, and doth not love God but in respect of some precedent, temporal blessings, herein doth ill, not loving purely.    

AEnig. 308.  
What gift is that that is both greater and lesser than faith, and how this may be?  

Resolution.  
It is love which is greater than faith, 
love lesser than faith being an effect of faith.  First because it extends further, embracing God, angels, and men, both good and bad men, whereas faith looks on God only upon whose promise it leaneth. Secondly love is not only of larger extent, but of larger lasting and continuance than faith, which ceaseth when the thing believed is enjoyed, whereas love remains in heaven after this life; howbeit love is lesser than faith, because it is the daughter and fruit of faith, having no commendation or force but from faith which alone doth carry us to Christ: and gets us justified and sanctified by him. A thing which love cannot do.    

AEnig. 309.  
How doth love drive out fear, yet the fear of the Lord abides for ever?  

Resolution.  

love mixed with childlike reverence.  Love drives out of the heart servile fear whereby God is feared as a judge for punishment sake; but the filial and chaste fear of the Lord whereby he is feared as a father and saviour, this fear abides for ever as a companion of godly love.    

AEnig. 310.  
How may one at one time both forsake that which he hath, and have that which he forsakes?  

Resolution.  

For love of Christ's all so be forsaken  He may forsake it in affection, being ready to leave life, substance and all for Christ if need be. And yet have all these still in possession.    

AEnig. 311.  
How may a Christian so esteem the least of God's earthly blessings, as to think himself lesser than it, yet ought so to contemn the greatest of them, as to judge them loss and dung.  

Resolution.  
In regard as they are love tokens, 
How earthly things to be loved under Christ.  and fruits of our redemption by Christ, lent unto Christians for comfort of this pilgrimage, they ought highly to esteem the least, yet when they come in comparison with the excellent knowledge of Christ, and with heavenly glory, they may contemn them, and account them vile as dung.    

AEnig. 312.  
Seeing we are commanded to honour our parents, how may we hate them without sin?  

Resolution.  
When our Parents come in comparison with Christ and his Gospel, 
Parents less to be loved then Christ.  in this case it is no offence to hate them, that is to love them less than Christ, for natural affection must give place to godliness but simply to hate them is a grievous sin?    

AEnig. 313.  
How may one worship the true God, yet have many Gods at the same time?  

Resolution.  

Idolatry to love aught more than Christ.  If he worship the true God in profession, yet give away his heart to riches, pleasures and other earthly things; for this is spiritual idolatry, so many things we make our Gods as we love and fear above God.    

AEnig. 314.  
How may two fear both one God, and the one do well the other ill?  

Resolution.  

True fear of God.  If the one fear him for his goodness, and mercy sake, because he would not offend him by sin, and the other fear sinning, in respect of the evil and torment following sin. This latter feareth amiss, while the former feareth a right.    

AEnig. 315.  
How may one at once both fear and rejoice, or how rejoice in trembling?  

Resolution.  
First in respect of divers objects, 
God's children rejoice with fear.  as the women at the Sepulchre, feared at the sudden and glorious apparition of an Angel, but were joyful to see and hear that Christ was risen; secondly the godly do all their duties to God with joy and cheerfulness in respect of Christ's mediation, & God's acceptance: yet not without fear and reverence in respect of Gods awful Majesty, and least by their own infirmity, duty be not done as it should, Psal. 2. 11.    

AEng. 316.  
What is that, that is so strong as can overcome the mighty God, and how this may be?  

Resolution.  
It is prayer, faithful, fervent, & humble, 
Humble prayer.  which after a sort causeth the mighty God to yield unto it, hindering many his judgements, and pulling down many benefits upon them, as is to be seen in the example of Moses Exod. 32. and james 5. in the example of Elias praying for rain.    

AEnig. 317.  
What is that, that speeds not when it speeds, and how this may be?  

Resolution.  

It is always heard  It is godly prayer which though it always obtain not that it doth ask for, yet it doth ever obtain some thing better for us, as the lame man in Act. 4 though he miss the alms he begged, yet he got his strength which he asked not; so many afflicted with poverty, sickness, pain, temptations, or otherwise, are denied that relief they crave, yet have inward graces & comforts given them, which have more benefit for them, 2. Cor. 12.    

AEnig. 318.  
What Messenger is that that is swifter than the Angels, And how this may be?  

Resolution.  

A speedy Messenger.  It is true prayer which sometime in a moment both carrieth our mind to heaven and brings us back an answer, Dan. 9 Act. 10.4.    

AEnig. 319.  
How will God have no beggars in Israel yet in Israel there is nought but beggars?  

Resolution.  
It is Gods will to have the poor so relieved and kept to work as no man through extreme bodily want should be driven to beg of another, 
It must come from a feeling of our spiritual beggary.  making beggary his profession or trade of life: yet in Israel (that is in the Church of God) all be full of beggary in respect of spiritual wants, whereof the supply must hourly be begged of God in Christ's name.    

AEnig. 320.  
How may one make a strong cry, and not yet open his month?  

Resolution.  
As Moses at the red sea cried unto God by the inward sighs of his heart, 
There is inward mental prayer.  and yet he spoke never a word, the like did Annah 1. Sam. 1. the like do all the Saints sometimes Rom. 8. 26. the secret and silent groans of a renewed heart are loud cries in God's ear.    

AEnig. 321.  
How is it true that they that call upon the name of the Lord shall be saved, and yet many shall say Lord, Lord, that shall not enter into the kingdom of heaven?  

Resolution.  

Vocal prayer.  All that call upon the name of the Lord, by the prayer of lively faith shall be saved eternally: others that profess him outwardly and pray with their lips only, have no promise of salvation made unto them.    

AEnig. 322.  
How may one as bare Lazarus make all God's children both rich and poor, beholden to him?  

Resolution.  

By prayer the poor profit the Rich.  By his earnest and devout supplications made to God for them, Luk. 16. 9 rich be more beholding to godly poor, than the poor to the rich.    

AEnig. 323.  
What is that, that overcomes by yielding, and how this may be?  

Resolution.  

Patience.  Patience by bearing and forbearing, overcometh and gets the victory of the fiercest mind.    

AEnig. 324.  
What is that that maketh heavy things become light, and how this may be?  

Resolution.  

Relieves our miseries.  It is Christian patience which easeth the burden of affliction, by willing and constant suffering, 2. Cor. 4. 17.    

AEnig. 325.  
What virtue is that that maketh one likest to Christ and unlikest to Satan?  

Resolution.  
It is Christian humility, 
Humility.  Phil. 2. 5. none so humble as Christ, none so proud as the Devil and Antichrist his eldest child.    

AEnig. 326.  
Who was he that was one of the chiefest sinners at that time, when he was one of the chiefest Saints, and how?  

Resolution.  
The Apostle Paul incense of his own unworthiness felt himself the ringleader of offenders and so humbly confessed himself, 
Springs from feeling of our vileness.  yet through God's grace at the same time was a principal Saint and a chief builder in God's Church, 1. Tim. 1. 15.    

AEnig. 327.  
What is that that flies from men that follows after it, and follows him that flies from it, and how this may be?  

Resolution.  
It is glory and praise amongst men, 
The humble are exalted.  which follows the humble that neglect it and flies from the proud that catch at it.    

AEnig. 328.  
How may two go both together into the temple to pray, the one be heard the other refused?  

Resolution.  

Prayers of the humble accepted.  A humble sinner, and a proud justiciary, both praying together, the one is filled with good things, and the other is sent away empty, 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 than another?  

Resolution.  

Sabbath holy.  Not in respect of the day, but of the use and end, which is his own holy service, all days a like for the nature of the day, not for the work done in the day.    

AEnig. 330.  
How is it a sin to be zealous, yet we are commanded to be zealous?  

Resolution.  

True zeal.  To be zealous without knowledge is a sin, wise and godly zeal is a special Christian virtue, Rom. 10. 2. Rom. 3. 19    

AEnig. 331.  
How is it that God abhorreth the sacrifice which himself hath commanded?  

Resolution.  
First if it be not offered in faith and repentance, 
A broken heart better than Sacrifice.  Esay 1. Secondly when it is duly offered yet never so respected of God, as is a broken and contrite heart, Psal. 51. 16. it is a comparative speech like to Hos. 6.    

AEnig. 332.  
How may one love God with all his heart, yet is bound heartily, to love his neighbour?  

Resolution.  
If our neighbour be loved for God, 
Our neighbour to be loved for God's sake.  in him, and after him, then is God never the less loved with our whole heart, which still cleaves wholly to God, and is not divided between God and man: but if man be not loved at God's commandment, and to his glory, than the heart is parted.    

AEnig. 333.  
How is love the bond of perfection, amongst those as be unperfit?  

Resolution.  

Brotherly love the bond of perfection.  Because it fasteneth men one to another, and linketh all duties together, (as things are knit together with a band) whereby men become the stronger against evils & enemies, yet themselves still unperfit, because they lack fullness of Grace and Charity.    

AEnig. 334.  
How is self-love a fault, yet we are commanded to love our neighbours as ourselves?  

Resolution.  

The love of a man's self is the pattern of a man's love to others.  Self love is a fault if we love our own corrupt reason and will, or if we love our person with an ill grounded love; but it is a virtue for a man to love himself (that is) his body and his soul with a right ruled love, and thus we are commanded to love our neighbour.    

AEnig. 335.  
What thing is that which is both ours, and not ours, and how this may be?  

Resolution.  

Love makes all things common for use.  Our worldly substance and our spiritual graces, are ours in respect of propriety, and not ours in respect of use. For we are bound to communicate unto others as we are able, or as they have need, 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?  

Resolution.  
It is true Christian charity which makes such gifts whereof we ourselves are the proprietaries, 
It cannot make things common to be proper.  to be common in use for the weal of other, whereas on the contrary, Christ with his merits, the word and Sacraments which be common to all, it cannot make proper to any.    

AEnig. 337.  
How may one with charity curse others, seeing we are commanded to bless and pray for our enemies?  

Resolution.  
The Prophet David out of the spirit of prophesy denounced curses and execrations to the public desperate enemies of the Church, 
It loves private enemies.  without the breach of charity, which it were not lawful to do unto our private enemy's   

Resolution.  

Maketh rich  1 The faithful in their greatest wants are heirs of the world. 2 Also in Christ they possess all things. 3 Also in coveting nothing.    

AEnig. 358.  
What is that, that increaseth by spending, and wasteth by keeping?  

Resolution.  

Good things increase by use.  A man's blessings spiritual and worldly do increase by giving them forth according to our ability and calling: but they waste and wither away being hid in the ground, as a talon in a napkin, for as to him who hath, it shall be given, so from him that hath not, shall be taken that he hath.    

AEnig. 359.  
How are we forbid to lust, yet we can neither live, nor live well without lust?  

Resolution.  

Some lusts be good.  It is carnal lust either original or actual, with consent or without, which we are forbid, when we lust some evil condemned of God: but it is natural lust after things necessary for life, and spiritual lust after good things of the life to come, without which we cannot live, or live well.    

AEnig. 360.  
What sorrow is that, that is the high way to joy?  

Resolution.  
Godly sorrow always ends in joy; 
Godly sorrow a path way to joy.  who so truly mourneth for his sins as offences of a good God, or for the iniquities and afflictions of others: they so sow in tears, as they shall reap in joy.    

AEnig. 361.  
How is grace the mother of good works, and yet good works be contrary to grace? Rom. 11.5.6.  

Resolution.  
It is the merit of good works, 
Grace the mother of good works  or the doctrine of deserving by them, and placing trust on them, which cannot stand with the doctrine of grace, for if salvation or election be of grace, it is not of works, yet one cannot do a good work, but through the aid of grace.    

AEnig. 362.  
How is death the wages of evil works, yet eternal life is not the wages of good works?  

Resolution.  

Evil works merit hell.  Evil works are our own and be perfect, and so merit death as a stipend by the justice of the law, which accurseth every sin: but our good works are from God, not our own, and be due to him as a debt. also being unperfect needing pardon, therefore cannot merit. Rom. 6.25. Rom. 8.18.    

AEnig. 36.3.  
What is that, that at once is both dead and immortal, and how this may be?  

Resolution.  

Unregenerate men  It is the soul of an unregenerate man, immortal by nature and God's 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?  

Resolution.  

Have no fellowship with Christ.  Christ the Son of God took the flesh and nature which is common to all men, yet many men have no communion with Christ: he is flesh of their flesh, but they be not flesh of his flesh; he one with them by communion of nature, and they not one with him by communion of grace.    

AEnig. 365.  
How may one have body and soul, yet be all flesh and body?  

Resolution.  
A man unregenerate in respect of his qualities, 
Wholly polluted.  is all flesh and corrupt, in having a mass and body of sin, before his new birth, yet as touching his substance he consists of body and soul.    

AEnig. 366.  
What creatures be they which being dead, are yet savage and wild?  

Resolution.  
Unregenerate persons are likened unto wild savage beasts, 
Of a brutish disposition.  for fierceness of nature, and their souls being dead through sin, they walk after the wildness of their natural disposition, and so being dead are still wild; yea therefore wild because dead spiritually.    

AEnig. 367.  
How may a branch be in the Vine, yet be fruitless and perish?  

Resolution.  
Christ is the Vine, 
Seem to be in Christ.  all Christians be as branches; whereas some be truly grafted into Christ by a lively faith, and these bring forth good fruit; others be in him only by profession, or in the account of the Church; or sacramentally, as having received the pledges of union with Christ, tasting also some of his sweetness: these remain barren and fruitless, joh. 15.2.    

AEnig. 368.  
How may a thing revive and live again, which was never dead?  

Resolution.  

In their ignorance of the Law sin is dead.  It is sin in a natural man, which being stirred and irritated by the Law duly considered and understood, is thence said to revive, Rom. 7.9. whereas before it was not dead in truth, but counterfeitly: 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 die while he lives?  

Resolution.  

In the right knowledge of the Law themselves do die.  When he comes to feel himself to be dead, and earnestly thinks of his own damnation revealed unto him by the law, though he live in his body, yet he hath a sense and taste of eternal death in his soul, it fa●ing with him as with a condemned malefactor, who dieth while he lives. Rom. 7.10.    

AEnig. 370.  
How may one be washed, sanctified, eat Christ; And yet not be saved?  

Resolution.  
One may be washed sacramentally, 
How far they may go, and yet perish.  sanctified generally, eat Christ in a mystery, (the sign of Christ, for likeness called Christ himself) receive the common gifts of the Spirit, as to pray, to preach, etc. yet be an hypocrite, as Saul, judas, Simon Magus, etc.    

AEnig. 371.  
How may one be a great liar in speaking the truth?  

Resolution.  
An hypocrite speaking truth in his profession, 
The hypocrite is a great liar.  yet denying it in his works, proves a great liar, 1. joh. 1. 6.    

AEnig. 372.  
How may one be both a man and a beast at once?  

Resolution.  
As Herod was; by nature a man, 
Sin turneth men into beasts.  in quality a fox for his subtlety and wiliness. Also obstinate and desperate sinners, have the substance and shape of men, yet the condition of dogs and swine, Mat. 7.7.    

AEnig. 373.  
Who is he that sleepeth while he is awake?  

Resolution.  

Security.  The carnal and careless gospeler, his soul sleeps in sin, being secure of God's judgements, while his bodily eyes be awake; 
Contrary.  also on the contrary, the soul of the godly is watchful, when the eyes of the body are closed with sleep: even in bodily sleep, his heart sleepeth not.    

AEnig. 374.  
How doth the Scripture call some righteous, who have no true righteousness in them, or imputed to them?  

Resolution.  

Appearance of some righteousness in some wicked men.  One whose life is outwardly reform, may lack both inherent righteousness, a fruit of Sanctification, and imputed righteousness by faith, yet doing many righteous deeds, may seem to himself and to others, to be righteous: and sometime the Scripture calls such righteous, speaking of men, as they appear, not as they are. Ezek. 18. & Ezek. 3.    

AEnig. 375.  
Who are they that joy in that that hurts them, and love that which they abhor, and how this may be?  

Resolution.  
Sinful scorners rejoice in iniquity, 
Scorning, the height of sin.  and make a pastime of sin, which turns to their destruction in the end: also they love such evils in themselves, as they abhor in others. Rom. 2. Mat. 7. 2.3.4. Mat. 23.23.24. etc.    

AEnig. 376.  
How may it be that sin should be dead in any person, and that person not mortified and dead to sin?  

Resolution.  
In the phrase of Scripture, 
Sin in many is still and quiet.  sin is said to be dead, when it lies still without moving, not vexing and fearing the conscience; this is but a seeming death of sin, which may be and is in many, who never knew what true death and mortification of sin meant. Rom. 7.8.    

AEnig. 377.  
What bread is it that always hurts the owner and the eater?  

Resolution.  

Sin of oppression, dangerous.  It is the bread of oppression gotten by deceit and violence, which being sweet in the mouth, proves gravel and bitterness in the belly. Prou.    

AEnig. 378.  
What sin is that, that most dishonoureth God, yet is least regarded of men?  

Resolution.  

Unbelief the greatest sin.  It is the secret unbelief of the heart, which at once robs God and spoils him of his mercy, truth and power: whereas most men make least account of this sin, because it is most high from common understanding and from common sense.    

AEnig. 379.  
How may one worship the true God, yet be an outward Idolater?  

Resolution.  

Outward Idolatry how many ways.  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 be worshipped out of Christ, or not by, or with Christ, as the jews and Turks do worship him. Thirdly, when men are present at Idol-service, and yet reserve their hearts for God, as neuters and time-servers do.    

AEnig. 380.  
How may one be both a Vassal and an Emperor at once?  

Resolution.  
If a worldly Prince be a slave to his own passions and lusts, 
Sinners be slaves.  he is at once both a Vassal of sin, and Emperor of men. Also every godly person reigning as emperor over his affections, confesseth himself a vassal and servant to do all homage unto Christ his Redeemer.    

AEnig. 381.  
What vice is that, that maketh men likest the devil, and unlikest to Christ, and how this may be?  

Resolution.  
It is the vice of envy and pride, 
Envy a Diabolical vice.  whereby men most resemble Satan, who out of most deep pride against God, and envy against man, overthrew himself and all mankind.    

AEnig. 382.  
What fountain is that, that sendeth forth both sweet waters and sour, and how this may be?  

Resolution.  

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 sin, yet one may be ignorant without sin?  

Resolution.  

How far ignorance is a sin.  Ignorance of some truth which we may know, and are bound to know, is a sin against the first Commandment: yet one may be (without sin) ignorant of many things which be unpossible to be known, and unbehoofefull; 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 men's best works their greatest sins, and how this may be?  

Resolution.  
It is a false heart, or an evil unbelieving heart mocking God with shows, 
An evil heart mars chief works.  and men with appearances of piety and virtue, when all is rotten, and unsound within at the bottom, Esay 1. and Esay 66.    

AEnig. 385. 386.  
How may one sin necessarily, yet not certainly and compulsarily?  
How is there a necessity of sinning where there is a liberty of willing?  

Resolution.  
All wicked men sin necessarily, 
Wicked men sin freely yet cannot choose but sin.  being servants and bondmen to sin so as they can do nothing but sin: yet their will sinning freely by election they sin without compulsion, as Christ saith of the jews john. 8. they would do the lust of Satan their father, yet addeth that they were bound, necessity and liberty may well meet 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 never compelled, yet is it in servitude to lust.    

AEnig. 387.  
How may one at one time in respect of one thing both see and not see?  

Resolution.  

Idle knowledge.  An evil man may see a truth speculatively, to koow it, yet not so see the same truth as to practise it.    

AEnig. 388.  
How may one deny him, whom he professeth?  

Resolution.  

Denial of God.  If he deny him in deeds whom he professeth in words.    

AEnig. 389.  
How may God justly not hinder sin when he may, yet it were a fault in us so to do?  

Resolution.  
God is most free, men are bound to his law. 
Men must hinder sin in others else they sin.  Also it is a part of justice in God not to hinder sin, when thereby former sins are to be finished, lastly sometime this not hindering of sin proves occasion of many and great good, as in Adam's fall, in David's and Salomon's sin, in Peter's denial.    

AEnig. 390.  
How are we commanded to contend for the faith, and yet contention is forbid as a fruit of the flesh?  

Resolution.  
There is a holy and necessary contention when according to our vocation we strive for the fear and worship of God, 
What is strife is wicked.  for upholding the doctrine of faith with desire not to overcome men but the errors unto God's glory, and profit of the Church: but private contention with bitterness in our own quarrels, or public needless and godless contentions be fruits of the flesh.    

AEnig 391.  
How may one do many good things yet himself an evil man?  

Resolution.  
Herod and judas not having faith & a good conscience were ill men, 
An evil man can do no good work.  yet they did many things which for substance of the work done were good, and good to others; yet in respect of the persons who did them, they were no good but evil works, for an evil tree cannot bring forth good fruit.    

AEnig. 392. 393.  
How may two move the same question yet the one offend the other not?  
How may three laugh at one thing, and only one of them be without sin?  

Resolution.  

Actions to be judged of by the end and mind.  If the one move 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 son promised, the other out of faith as Abraham did who laughed for joy because he believed the message touching a child in his old age; but Sarah of unbelief was moved to laugh, Ishmael in flouting manner, as a Scoffer, Gen. 21.    

AEnig. 394.  
How may one offend more by doing a good thing, than an other shall do, by doing an evil thing?  

Resolution.  

Sinning against conscience.  He that doth a good thing against his conscience, whiles he judgeth it evil, is more a trespasser than he who doth some evil ignorantly not knowing it to be evil. 
Rom. 14.     

AEnig. 395.  
How may one without offence of God ask something of him which he will not give, yet another ask what he is willing to give, shall offend?  

Resolution.  
A child may ask the life of his father, 
Wicked prayers be sins.  a wife of her husband, yet not offend, (though God be unwilling to grant it) being asked with condition of his will, the Isralites murmuring in distrustful sort, ask meat which God was willing to give, did sin in their prayer, Paul sinned not in craving to have that prick of the flesh removed though God meant to deny it, because he prayed with submission to his will.    

AEnig 396.  
How may one be a loser at that time when he is a Winner?  

Resolution.  

Loss of soul the greatest loss.  A covetous man may win much worldly wealth and yet be thereby a loser of his soul, also an evil preacher may be a loser of himself when he wins others unto God; lastly many a wicked man looseth his credit at what time he gains some commodity.    

AEnig. 397.  
How is Usury a sin yet one may be an Usurer without sin?  

Resolution.  

Usury committed without sin. Lending being a work of mercy must be free as Christ commandeth Luk. 6.  Usury whereby we increase our stock by compact, in respect of lending money or other things to the hindrance of our neighbour, is a sin, but to increase our spiritual graces by the due use of them, is a Christian usury and commendable.    

AEnig. 398.  
Seeing God alone is to be worshipped, how may we worship men without sin?  

Resolution.  

Evil worship is no impeachment to religious worship.  There is a religious divine worship (which by our bodies and souls is to be performed to God, as to the searcher of the heart and Lord of all) whereof no part can be given from him to any other without sin Act. 10. 26. Math. 10. 4. Revel. 19 10. But a civil worship is due to magistrates and all our betters, in respect of their authority and gifts even by the commandment of God which not to give willingly is a sin.    

AEnig. 399.  
How may the first be last and the last be first?  

Resolution  
This is fulfilled in the jews, 
Vocation of the Gentiles  and Gentiles, who being called after the jews were received into favour and stand in grace, while the jews who were before them for outward vocation are now cast out for their unbelief & 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 mortal and twice immortal?  

Resolution.  
It was Adam's body once mortal by sin, twice immortal, 
Bodies immortal.  once by creation, second time by glorification.    

AEnig. 401.  
How may death which is as the wages of sin and porch of hell, be yet the way and passage to heaven, or how may heaven and hell have both one gate?  

Resolution.  
Death natural is the gate and door to let into the palace of heaven, 
Death the gate of heaven & hell.  such as fall a sleep in Christ, and others that die in unbelief and sin into the dungeon of hell: this difference happeneth by the merit of Christ his death, sanctifying death to his members, to be a porch of paradise, and not to others, to whom it proves a part of their curse, a passage to the infernal lake.    

AEnig. 402.  
If Christ hath destroyed death by his death how is it that the godly must die?  

Resolution.  
Christ hath destroyed 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 fulfil God's decree, secondly to obey his will and ordinance, thirdly to be joined immediately and fully unto Christ, their head having in their death put of sins with their bodies.    

AEng. 402.  
How hath Christ overcome death by his passion, yet death is the last enemy, that shall be destroyed?  

Resolution.  

Death the last enemy must be destroyed.  Christ in his passion got a victory over death in part, at the last resurrection he shall have a full conquest; before the curse was removed, but at the judgement the thing itself shall be quite done away, to have no power over faithful persons.    

AEnig. 404.  
How is it appointed for men once to die, yet there are many that shall not die?  

Resolution.  
Ordinarily men die once by virtue of God's appointment; 
Some only changed.  whereas some dead were raised, and other at the great judgement shall only be changed, this is extraordinary, howbeit that change is a kind of death.    

AEnig. 405.  
How can a body which is dead and rotten yet live at the same time that it is dead?  

Resolution.  
The bodies of Abraham, Isaac, and jacob, 
Certainty of resurrection.  (and so of other Saints) At what time they are dead and rotten in the graves, they are 〈◊〉 to God (to whom all live) who hath made a Covenant of life with the bodies of the elect, as well as with their souls, and is fully purposed to raise them at the last day, therefore to him they are as if they were already quickened to life, Math. 22. 23.    

AEnig. 406.  
How may it be that dust shall be made to live?  

Resolution.  

By the power of Christ.  At the resurrection bodies mouldered to dust, by the mighty power of Christ, shall be restored to life, being joined to their own souls, 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 just?  

Resolution.  

Of men & women.  All men and women shall rise (for resurrection shall be of just and unjust) but because the benefit of the resurrection appertains to the just, who shall then be glorified in their bodies, thence is it called the resurrection of the just.    

AEnig. 408.  
How may bodies be spiritual and yet remain bodies?  

Resolution.  
At the resurrection the bodies of the Saints being the same in substance as before, 
Spiritual bodies after their resurrection.  yet because they shall be sustained and preserved by the immediate working of the spirit, without natural means of Physic meat etc. hence are they called spiritual, though they still be bodies, 1. Cor. 15.44.    

AEnig. 409.  
How is Christ judge of quick & dead, yet it is written that he came not to judge the world?  

Resolution.  
Christ his coming in infirmity, 
Last judgement.  it was to be judged and condemned for sin, that he might purchase redemption by the price of himself, but his second coming in glory will be to judge the world, by rendering every man according to his works    

AEnig. 410. 411.  
If Christ be the only judge of the world how is it written that the Saints shall judge the world?  
How may it be that the Saints shall judge the Angels?  

Resolutions.  

Christ the judge.  Christ shall judge the world (that is, the inhabitants, angels, and men) as his father's lieutenant, by his commission and authority gathering all before him, enquiring into them, pronouncing a righteous unrevocable sentence, which presently and mightily shall be executed, thus Christ alone shall judge: the Saints shall judge as his assistants, giving consent and approbation to his sentence, 
How Saints shall judge.  1. Cor. 6. 2. 3. thus also shall they be judged even of Devils who are Angels of the bottomless pit.    

AEnig. 412.  
How is it that the ungodly shall not stand in judgement, and God will not enter into judgement with the righteous, yet both quick & dead shall stand before him (that sitteth on the white throne) to be judged?  

Resolution.  

All judged yet with differences.  The righteous shall not come into judgement of condemnation, nor the wicked into judgement of absolution, but all shall come to the judgement 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?  

Resolution.  
The Bush which Moses saw, 
The world but altered in quality not aboleshed.  Exod. 3. also the heavens, elements, and earth, shall be burned at last day, yet their substance not consumed to nothing, but purified in that fire, like metal refined in a furnace, that they may abide in an immortal and glorious estate, being for our sin in bondage to corruption. Rom. 8. 21.    

AEnig. 414.  
What country is that wherein is all day and no night, and how?  

Resolution.  
It is the country which we look for in heaven, 
Heaven.  where shall be an everlasting most glorious light without any the least darkness.    

AEnig. 415.  
What country is that wherein is all night and no day, and how?  

Resolution.  
It is the region of hell where shall be a perpetual darkness without any light 
Hell.     

AEnig. 416. 417.  
How may one live, being under and in an eternal death?  
How may one be in hell that never came in hell?  

Resolution.  

Hell of conscience.  The life of the wicked in hell, shall be a dying life, and a living death; one may be in the hell of conse●ence who never shall come in the hell of the damned.    

AEnig. 418.  
What reasonable creature is that which had a body, and never had soul?  

Resolution.  

Angels assumed bodies for a time.  The Angels are reasonable creatures who assume bodies by God's dispensation; when they were sent on messages to men, they a●●●●red as men; but whence those bodies came, or whereinto they were dissolved, it is unrevealeable, therefore uncertain.    

AEnig. 419.  
What people be they whose life it is at once both happy and miserable, bitter and sweet?  

Resolution.  

True Christians most blessed.  They be true Christians, God's faithful children, who be happy and live sweetly under the hope, rejoicing of eternal glory, but because they are most troubled with sin, assaulted by Satan, hated and persecuted by the world, therefore their life is miserable and full of bitterness.    

AEnig. 420.  
What soul us that which never was mixed with body?  

Resolution.  
God is the soul of the world, which is sustained and governed by his secret providence, 
God is the Soul of the world.  as a body is quickened and ruled by the soul.  
2 Also Faith is the Soul of our soul whereby it liveth to God.  
3 Finally Christ is the Soul of the legal Ceremonies, whereof the truth and substance was in Christ.    

AEnig. 421.  
What grace is that which once had, is never last, yet is utterly taken away?  

Resolution.  
A lively faith is gone and utterly taken away when we die and enjoy the things believed: 
Li●ely faith ●●aseth at our death.  yet in this life it is never lost, being once had, by virtue of Christ's prayer, joh. 17. and by God's covenant, which is everlasting. jer. 32.    

AEnig. 420.  
What gift is that whereby we live to God, yet itself shall die when we live?  

Resolution.  

No use of it in heaven.  We live now by faith in the Son of God, Rom. 1. 17. Gal. 2. last: but when we shall live by sigh● in heaven, then shall be no use of faith.    

AEnig. 421.  
What rich man is he who made a great supper without meat?  

Resolution.  

Christ entertained by a faithful soul.  It is Christ jesus when he cometh to sup with a faithful soul without earthly delicates.    

AEnig. 422.  
What fire is that which being once kindled, is never quenched and how this should be?  

Resolution.  

Hell fire unquenchable.  The fire of contention between the seed of the Serpent, and the seed of the woman, will never be extinct.  
The fire of God's vengeance in hell will burn for ever, so long as God endureth.    

AEnig. 423.  
Seeing all living creatures here in earth be corruptible, how is there a worm that shall never die?  

Resolution.  
It is that worm mentioned in the Gospel, 
Torment of the damned.  even horror of conscience for sin, which shall gnaw the soul everlastingly, even as wood is eaten by the worm.    

AEnig. 424.  
How are we forbid to fashion ourselves to this world, yet without sin we may fashion ourselves to the world?  

Resolution.  
We are forbid to fashion ourselves to the world of the wicked, 
We must not follow the wicked.  by imitating their ungodly customs and ways, but to follow the world of believers, by living after their good example. this is a duty.    

AEnig. 425.  
How we may have two minds, and but one soul?  

Resolution.  
A regenerate man, 
Our mind renewed in part.  having but one soul, yet in the state of corruption had his mind wholly depraved, which by grace is wholly renewed, but not perfectly; whence it is that still, he hath both a good mind and an evil.    

AEnig. 426.  
How may they wait for adoption, which be already adopted; and how this may be?  

Resolution.  

The full fruit of Adoption enjoyed in Heaven.  The adopted children of God, which be already sons, and have the spirit of adoption, yet they do want the full fruition of the heavenly inheritance, (being hear cloyed and clogged with sins and miseries) which they do both earnestly and certainly wait for.    

AEnig. 427.  
Whether dumb and deaf may be saved, seeing faith is by hearing, and only believers are saved?  

Resolution.  

Dumb & deaf, how saved.  Infants, idiots, dumb and deaf, which be the children of faithful parents, they be within the covenant, and have the seal thereof, therefore charity will hope well of their salvation. Secondly, though they lack the ordinary means of engendering faith (to wit) hearing of the word preached: yet seeing this cometh to pass without their own default, by defect of years or senses, therefore God who is not tied to the means necessarily may without them, and doth inspire faith into so many of them as be elect; the Spirit bloweth where he list; if the Ravens call upon God, what letteth but Christian Infants may in their kind and degree? yea the Scripture doth attribute a kind of invocation to them as Psal. 8. And how shall they call on him, whom they do not believe, therefore they may have faith, as they have reason, the faculty, without the use.    

AEnig. 428.  
How is God found of such as seek him not, seeing it is written, God is found of such as seek him?  

Resolution.  
Elect sinners before they be found of God and converted, 
Elect, found of God before they seek him.  they are found without their seeking: God rather seeks them as in the Parable of the lost sheep, Luk. 15. and of the Vineyard, Math. ●●. but being once found and co●●●ted, God moveth them to seek, by which seeking, they shall find God more and more, and thus they find when they do seek.    

AEnig. 429.  
How can men's flesh or garments be unclean, seeing they be the creatures of God, and all be good which he hath created?  

Resolution.  
They may be unclean ceremonially, by touching of a Leper or dead corpse, 
Uncleanness  etc. Secondly, as creatures they be not unclean but clean, yet may be and are defiled by contagion of sin.    

AEnig. 430.  
How can God punish children with their parents, who sin not as they sinned?  

Resolution.  

Original sin in Infants.  Children do not sin by actual transgressions, as their Parents do, yet have in them the self-same original corruption, which they drew from their parents, and which will bring forth in time (in such as be left to their natural sin) the self-same fruits; therefore as men destroy young Wolves and Foxes, because they take the same pestilent nature and qualities with their dams; so God is just by smiting the parents upon the children, for they be guilty (by birth-sin) of his wrath, and will tread in their parents steps.    

AEnig. 431.  
How Christ can be said to be only wise, seeing others (as Solomon) be wise also?  

Resolution.  
Christ his wisdom is essential to him; also most perfect, 
Man; wise but by participation of Christ's wisdom.  whereby he (as God) knoweth himself and all things exactly, yea and he is the Author of all wisdom, both in Angels, and men, and thus he is only wise, which word only excludeth not the persons of the Trinity, but creatures, who are wise but in part, and by participation of Christ his wisdom; and so as they cannot give their wisdom to others.    

AEnig. 432.  
How can we give any glory unto God, seeing he can receive no more than he hath?  

Resolution.  
The glory which we give unto God, is an acknowledgement and confession of God's glorious properties, 
How men-give glory to God.  his wisdom, goodness and power before men, that they magnify him with us, and not any addition to his most absolute glory, which he had with himself from everlasting. joh. 17.4.    

AEnigma 433.  
How doth Christ say to his Apostles, you have entered into other men's labours yet Paul denieth that he built upon any other man's foundation?  

Resolution.  

How Paul built on no other man's foundation  Christ meaneth the Prophets, and the labours which they take to instruct the jewish Church, by their divine writings: and Paul saith truly, that he built on no man's foundation, because he preached to the Gentiles, which before had not heard of Christ, as he saith, Rom. 15.    

AEnigma 334.  
How is every man bound to please his neighbour, yet he that pleaseth man cannot be the servant of Christ?  

Resolution.  

How one man must please another.  We must please our weak neighbour in that which is good and profitable to edify him, Rom. 15. 1.2. but wicked and stubborn sinners in that which is against honesty and religion, we may not please, if we will approve ourselves the servants of God: and thus Paul is to be understood 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 Gospel was not every where preached?  

Resolution.  
That in Paul his time the sound of the Gospel, 
Gospel, how preached to all the world.  came into all places of the habitable, and inhabited world, is very clear 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 enjoyed that light, have through their unthankfulness lost it, as Christ threateneth, Revel. 2. Also some Countries might then lie drowned under water, (which are bared and dry since,) and some since found out which were then unknown.    

AEnig. 436.  
If God be rich towards all, how be any rejected and left poor and naked of grace?  

Resolution.  

All saved how to be understood  By (all) is not meant every singular person, but it is put distributively here in Rom. 10. 11. to all (that is) whether jews or Gentiles, without distinction of Country as in time past, under the law: also restrictively with limitation, to all which believe and call upon him.    

AEnig. 437.  
How is it that the Prophet prayeth to be taught to number his days, yet every child can do so much?  

Resolution.  

Numbering our days.  It is one thing to number our days Arithmetically, to sum up our years which is soon done; it is another thing to number them Theologically, or Christianly to be led to wisdom and godliness, by consideration of their shortness and uncertainty, which is not done but by grace from God.    

AEnig. 438.  
How may one at once be married and not married, possess riches and not possess, use the world and not use it?  

Resolution.  
This is done by mortification and denial of a man's self, 
Mortification.  and contempt of the world, which causeth that they which are indeed married and have possessions, yet have no hindrance thereby to godliness, and the kingdom of heaven, because they set not their hearts upon them.    

AEnig. 439.  
How the same persons may be at once both children and servants to another?  

Resolution.  
As God is both a Lord and Father, 
A Child and a Servant both at once.  so the bel●●●● may be at one time, though 〈…〉 respects, Servants to the 〈◊〉, and Children to that Father.    

AEnig. 440.  
What ladder is that, which toucheth both heaven and earth; and how this may be?  

Resolution.  
That ladder is jesus the son of man, 
The ladder to heaven is Christ.  joh. 1. tv. last. who toucheth heaven by his divinity, and earth by his humanity; also his mediation hath made peace between heaven and earth, joining God and men together, who were enemies through sin. Ephes. 2. and finally, by whom it is alone, that we have access to the kingdom of heaven, for he is scala Coeli, and the way and life.    

AEnig. 442.  
How may creatures descend and ascend upon a ladder which hath no stairs or steps?  

Resolution.  

Upon who the Angels ascend and descend.  The Angels, those most noble creatures, by ministering to Christ their head, and for his sake and honour unto his members, do ascend and descend upon the Son of man, that mystical and immaterial ladder.    

AEnig. 443.  
If God dwell in heaven, and heaven be a creature, how was God without a dwelling before the heaven was made?  

Resolution.  

The Heavens wherefore made.  This I answer with Augustine, God neither needed house to dwell in, when there was no heaven made (for he was a heaven and a house to himself) neither the heavens being made, he did find a seat as a stranger wearied with wandering: the heavens have no glory whereby God is more blessed, but whereby Angels and men may be more happy, in beholding and enjoying there the glory and majesty of their good. Creator.    

AEnig. 444.  
How is it written, that we know not what to ask, yet the Lord hath taught us in a prayer what we should pray for?  

Resolution.  
We have a prayer given to teach the matter of our petition: 
The Spirit it is that teacheth us how to pray.  but the right manner of ask we must be taught by the Spirit, who also in extremities and perplexed cases, suggests motions and requests, such as we ourselves 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?  

Resolution.  
They know him by a general knowledge from the sight of the creation, 
The wicked how said to know God.  but not by a special knowledge of faith: they know him as a God, but not as a Saviour. Finally, they know him historically, not effectually to salvation.    

AEnig. 446.  
If the Spirit make intercession for us, how is Christ our only intercessor?  

Resolution.  

The spirit, how it prayeth for us.  The Spirit maketh intercession one way, by suggesting and prompting us, helping us 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 servant?  

Resolution.  

Christ; how called a Servant.  A servant, in respect of his Father who sent him with commandment, to teach and redeem his Church, Esay 53. in respect whereof he is Lord, having purchased it by his death, and now governing and preserving it by his Spirit and power.    

AEnig. 448.  

Rom. 9.1.  How may Paul swear, yet break not the precept, which saith, swear not at all?  

Resolution.  

Swearing; how forbidden.  The precept forbids rash swearing, and swearing by creatures, as appears in the place of Mat. 5. Paul swore advisedly in a weighty cause by the name of God only.    

AEnig. 449.  
How can he be said to return to us, who is ever with us?  
Ever with us by presence general, by essence and power; yet returns 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 he be said to differ or long to put off, who doth all things in due time?  

Resolution.  
In respect of us who judge 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 cometh not when we would; yet when it may be best for our good, and that is due time.    

AEnig. 451.  
How can Christ be of the seed of David, seeing he came not of joseph?  

Resolution.  
His mother Mary was of David's stock, and lineage, 
How Christ is said to be the son of David.  and that is enough to make Christ the son of David after the flesh, Rom. 1. 5.    

AEnig. 452.  
Seeing the Godhead did not arise, how was Christ declared God at his resurrection?  

Resolution.  
The raising of his dead body by his own power was an argument of his godhead, 
The raising of Christ's body an argument of his godhead  which though it rose not, yet witnessed itself in quickening and raising of his dead body.    

AEnig. 453.  
If every man be a liar, how is not he a liar who spoke and wrote this?  

Resolution.  

How all men are liars.  Not in speaking and writing, a liar, because he was inspired of God, and preserved from error in his doctrine, and writing, yet naturally a liar as other men be all without exception.    

AEnig. 454.  
How can Paul say no man is justified by the works of the law, and again the doers of the law are justified, and say truly?  

Resolution.  

The works of the law justify not and why.  He saith truly in both if we understand him to speak of the works of the law, in one place as they be performed of us unperfitly so they justify not; and in the other place as they be commanded of God, in all perfection, so they are able to justify: in that they do not, the cause is in us who fulfil them not, Rom. 8. 3.    

AEnig. 455.  
Abraham believed and it was accounted to him for righteousness, and Phineas did a work which was reckoned to him for righteousness, how doth this agree?  

Resolution.  
Very well, if by righteousness in the one place ye mean forgiveness of sins, 
Of Faith and works  imputation of righteousness by the obedience of Christ; and a righteous act or duty in the other place: for works justify declaratively though not effectively.    

AEnig. 456.  
How is patience both the cause and effect of experience?  

Resolution.  
The cause by working experience and trying God's goodness, 
Of patience  and power, upon which followeth increase of patience, as an effect of that experience, Rom. 5. 6.    

AEnig. 457.  
How is that justification doth not abound towards all, seeing condemnation came upon all?  

Resolution.  
Because all be not in Christ by faith as all were in Adam by creation. 
Of justification and condemnation.  Christ is justification to all his, as Adam is condemnation to all th●● come of him Rom. 5.    

AEnig. 458.  
Seeing all men were Gods own, how was it that he bought them?  

We were bought with a price.  He bought us with a price in as much, as we were by God's righteous judgement for sin enthralled to Satan who was Lord over us, till Christ by the ransom of his life redeemed us?   

AEnig. 459.  
Seeing Baptism is a Sacrament of repentance and mortification, and infants cannot repent and mortify sin, how is it that they are baptized?  

Baptism of infants.  Baptism is given Infants by the right of the covenant to which they belong, and therefore aught to have the seal which is a lesser thing; also the grace of repentance is both sealed and furthered in Infants by this Sacrament, also the effect of Baptism 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 sin, and where no sin is, there is no damnation?  

Resolution.  

Dying to sin.  They which be civilly dead, sin not by outw●●d actual sin, as theives strangled steal no more, all such as be spiritually dead are freed from the dominion and power of sin.  
FINIS.