wherein and the nature whereby was finite yet deserued infinite glory because it receiued infinite worthines from the Godhead to which his manhood was personally vnited AEnig 97. What sonne is he that is heire while his Father liueth and how Resolution Though properly hee bee an heire which by succession entreth on the inheritance of his dead Father yet both Christ and all belieuers are heires while their Father doth liue because he cannot die being the euerlasting God and freely communicateth his inheritance to them without any wrong to himselfe AEnig 98. How can Christ receiue ought of his Fathers gift himselfe being author of euery good gift Resolution Himselfe as God is giuer of all but as mediator hee doth receiue much from his Father Mat 28. 18. Eph. 1. 22. God hath giuen him ouer all things to be the head of the Church AEnig 99. How can one be both Priest Sanctuary Sacrifice and Altar Resolution Christ Iesus as a man was both sacrifice and Sanctuary Hebr 2.8 as God he was the Altar Mat 23.19 as God and man hee was the high priest Heb. 9.14 AEnigma 100. How may eternall life bee borne and dye Resolution Christ being true God was that eternall life Iohn 1. 2. which was borne and did die in the nature of man assumed as it is written the Lord of glory was crucified 1. Cor 2.8 also God with his bloud purchased his Church Act. 20. 28. in which speeches that which is proper to the manhood is attributed to the Godhead for the vnitie of the person though he was borne and died in his manly nature yet the person that died was God the life eternall vnderstand this soberly and wisely it 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 owne election Christ died voluntarily for hee laide downe his life of himsele no man could take it away from him Iohn 10. 18. Yet hee died necessarily to fulfill the iust purpose of his Father and the true prophesies of the word which had decreed and foretold his death Luke 24.25 Christ then died because he would die yet he must die because God so ordained AEnig 102. How can a body bee seuered by death from the soule and yet both remaine still vnited together Resolution Christ his body and soule were pulled asunder one from the other in his death yet euen then both of them were still vnited to the person of the sonne of God for the hypostaticall or personall vnion of the two natures in Christ is vnseparable and euerlasting or else he could not bee an eternall high Priest if there were interruption of this vnion but for a moment AEnig 103. How may one at once both ouercome and be conquered Resolution Christ when he yeelded to death and went into the graue was for a time as one conquered according to the infirmity of his flesh yet euen then his diuine power triumphed ouer sinne death and graue which was manifested at his resurrection from the dead Col. 2. Also the Saints being conquered by violence of persecutors yet ouercame by patience AEnig 104. How may a Lambe ouercome a Lyon Resolution That Lambe of God Christ Iesus by the merit of his voluntary death tooke all the Elect as a prey out of the iawes of Satan that roaring Lion Heb. 2. 14. Hee destroied through death him that had power of death euen the Deuill AEnig 105. What stone is that that is both the rising and falling of many and how this may be Resolution That stone is Christ who to them that by faith stay on him is a precious Stone euerlasting lie to support and saue them yet to the disobedient he is a stone of offence and an occasion of their ruine and fall because thorow vnbeleefe they refuse him being offered 1. Pet. 2.6.7 AEnig 106. Who is that that giues that life it hath to others yet is selfe hath not that life it giueth Resolution That flesh or humane nature of Christ hath that life by participation from the Godhead the fountaine of life And giues the same to all beleeuers his members yet the life which it giues it hath not in it selfe originally for the flesh profiteth nothing it is the spirit that is the Godhead which quickneth Iohn 6.63 AEnig 107. How is death the cause of life How can death be the death of death Resolution The death of Christ by worthines deriued from his diuinitie it is the meritorious cause of life eternall which we had forfeited by sinne Iohn 1. 6. I will giue my flesh for the life of the world This same death of Iesus is the death that is the destruction of death hauing spoiled it of all power to hurt vs Hos. 13.14 O death I will bee thy death and thy destruction O graue AEnig 109. How may one person at once be most blessed and yet be made a curse Resolution Christ in himselfe as hee was perfectly righteous so hee was most blessed the fountaine of blessednesse Luk. 1. Yet as hee sustained the person of offendors hee became a curse which was signified by his manner of death being on the tree Gal. 3.13 AEnig 110. How can temporal paines deliuer from eternall paines Resolution Temporary paines through the dignity of the Sufferer bee equiualent or answereable to eternall paines that the eternall sonne of God should suffer for a while what more then if all Angels and men had suffered for euer by how much hee is higher then they hauing obteined a more excellent name Heb. 9. 1. AEnig 111. How is Christ daily crucified yet could die but once Resolution It is most certaine that Christ could be but once really and actually crucified could but once die yet after four sortes he is continually crucified first in a mistery the Lords supper being a coÌ„â—emoration or remembrance of Christs Sacrifice vpon the crosse Secondly in the preaching of the death of Christ so liuelily as if he were crucified before our eyes Thirdly in the heartes of the faithfull their faith being as it were the aulter on which hee daily suffereth his passion being still present to euery beleeuing soule Lastly in the mouth of wicked Apostates who blaspheme him Heb. 6. AEnig 112. How was Christ slaine in the last times and yet was the lambe slaine from the beginning of the world Resolution He was actually slaine in Ierusalem at the time appointed which was in the last daies But if wee respect the promise of his sacrifice or the vertue therof cowardes beleeuers hee was slaine from mans restoring which was neere the beginning of the world And before all worlds in his Fathers councell and ordinance AEnig 113. What person is that which being not meere God was yet both in heauen in hell and in earth at once and how Resolution It was Christ God and man whose soule in his agonie went
the bond of perfection amongst those as bee vnperfit Resolution Because it fastneth men one to another and linketh all duties together as things are knit together with a band whereby men become the stronger against euils enemies yet themselues still vnperfit because they lacke fulnesse of Grace and Charity AEnig 334. How is selfe-loue a fault yet we are commanded to loue our neighbours as our selues Resolution Selfe loue is a fault if wee loue our owne corrupt reason and will or if we loue our person with an ill grounded loue but it is a vertue for a man to loue himselfe that is his body and his soule with a right ruled loue and thus we are commanded to loue our neighbour AEnig 335. What thing is that which is both ours and not ours and how this may be Resolution Our worldly substance and our spirituall graces are ours in respect of propriety and not ours in respect of vse For wee are bound to communicate vnto others as wee are able or as they haue neede Act. 11.29 30. AEnig 336. What is that which makes things proper to be common and cannot make things common to be proper and how this may be Resolution It is true Christian charity which makes such giftes wherof we our selues are the proprietaries to bee common in vse for the weale of other whereas on the contrary Christ with his merits the word and Sacraments which bee common to all it cannot make proper to any AEnig 337. How may one with charitie curse others seeing we are commanded to blesse and pray for our enemies Resolution The Prophet Dauid out of the spirit of prophesie denounced curses and execrations to the publicke desperate enemies of the Church without the breach of charity which it were not lawfull to doe vnto our priuate enemies Resolution 1 The faithfull in their greatest wants are heires of the world 2 Also in Christ they possesse all things 3 Also in coueting nothing AEnig 358. What is that that increaseth by spending and wasteth by keeping Resolution A mans blessings spirituall and worldly doe increase by giuing them forth according to our abilitie and calling but they waste and wither away being hid in the ground as a talent in a napkin for as to him who hath it shall be giuen so from him that hath not shall be taken that he hath AEnig 359. How are we forbid to lust yet wee can neither liue nor liue well without lust Resolution It is carnall lust either originall or actual with consent or without which we are forbid when we lust some euill condemned of God but it is naturall lust after things necessarie for life and spirituall lust after good things of the life to come without which we cannot liue or liue well AEnig 360. What sorrow is that that is the high way to ioy Resolution Godly sorrow alwaies ends in ioy who so truly mourneth for his sinnes as offences of a good God or for the iniquities and afflictions of others they so sow in teares as they shall reape in ioy AEnig 361. How is grace the mother of good works and yet good works be contrary to grace Rom. 11.5.6 Resolution It is the merit of good works or the doctrine of deseruing by them and placing trust on them which cannot stand with the doctrine of grace for if saluation or election be of grace it is not of works yet one cannot do a good worke but thorough the aide of grace AEnig 362. How is death the wages of euill workes yet eternall life is not the wages of good workes Resolution Euill workes are our owne and bee perfect and so merit death as a stipend by the iustice of the law which accurseth euery sinne but our good workes are from God not our owne and be due to him as a debt also being vnperfect needing pardon therefore cannot merit Rom. 6.25 Rom. 8.18 AEnig 36.3 What is that that at once is both dead and immortall and how this may be Resolution It is the soule of an vnregenerate man immortall by nature and Gods decree but dead in sins and trespasses Ephes. 2. 1. AEnig 364. How can another be flesh of ones flesh And yet this one not flesh of his flesh Resolution Christ the Sonne of God tooke the flesh and nature which is common to all men yet many men haue no communion with Christ hee is flesh of their flesh but they be not flesh of his flesh hee one with them by communion of nature and they not one with him by communion of grace AEnig 365. How may one haue body and soule yet be all flesh and body Resolution A man vnregenerate in respect of his qualities is all flesh and corrupt in hauing a masse and body of sinne before his new birth yet as touching his substance hee consists of body and soule AEnig 366. What creatures bee they which being dead are yet sauage and wilde Resolution Vnregenerate persons are likened vnto wilde sauage beasts for fiercenes of nature and their soules being dead through sinne they walke after the wildnesse of their naturall disposition and so being dead are still wilde yea therfore wilde because dead spiritually AEnig 367. How may a branch be in the Vine yet be fruitlesse and perish Resolution Christ is the Vine all Christians be as branches whereas some bee truely grafted into Christ by a liuely faith and these bring forth good fruit others be in him onely by profession or in the account of the Church or sacramentally as hauing receiued the pledges of vnion with Christ tasting also some of his sweetnesse these remaine barren and fruitlesse Ioh. 15.2 AEnig 368. How may a thing reuiue and liue again which was neuer dead Resolution It is sinne in a naturall man which being stirred and irritated by the Law duely considered and vnderstood is thence said to reviue Rom. 7.9 wheras before it was not dead in truth but counterfetly because it doth not disquiet the conscience as a sleeping dog that stirs not AEnig 369. How may one that is already dead be said to dye while he liues Resolution When he comes to feele himselfe to bee dead and earnestly thinkes of his owne damnation reuealed vnto him by the law though he liue in his body yet he hath a sense and taste of eternall death in his soule it faâ—ing with him as with a condemned malefactor who dieth while he liues Rom. 7.10 AEnig 370. How may one be washed sanctified eat Christ And yet not be saued Resolution One may be washed sacramentally sanctified generally eat Christ in a misterie the signe of Christ for likenes called Christ himselfe receiue the common gifts of the Spirit as to pray to preach c. yet be an hypocrite as Saul Iudas Simon Magus c. AEnig 371. How may one be a great lyer in speaking the truth Resolution An hypocrite speaking truth in his profession yet
should neither be most mighty God nor a God at all because these are against the nature of God Things of contradiction or contradictorie as to make things at once to be and not to be a body to be circumscriptible and vncircumscriptible to haue a place and to place which cannot be For contradictories at once and together cannot be true But God is called Almightie in two respects First because whatsoeuer he is willing to doe that he can doe and none can hinder him But whatsoeuer he is not willing to do that he is able to hinder and none can resist his will Rom. 11. 19. Hee can resist and ouerthrow the will and purpose of all his Creatures for there is no councell against the Lord Pro. 21. 30. Secondly Because he is able to doe more things then euer he will doe for hee could of stones haue raised children vnto Abraham which yet hee did not and haue sent to Christ legions of Angels to haue defended him against the Iewes which yet was not done and could haue made many worlds by his absolute power but by his power limited to his will he can do nothing against that which hee hath signified in his word to be his pleasure for one iott or title thereof must not fall nor faile AEnig 12. How can any thing bee so good as in no respect to be euill seeing there is nothing so euill but is in some sort good Resolution God himselfe is so absolutely and infinitely good and holy as he is good not onely when hee promiseth good things and accordingly blesseth changing and comforting our heart but also when he hardens sinners and deliuers them vp to Sathan and to vile affections when he accurseth and condemneth yet in these respects hee is not euill because he doth these things as Iudge of the world who cannot doe vniustly Genes 18. Psalm 5. Iames 1. whereas all other thinges euen they which be most euill as sinne and Sathan haue euer some consideration of good seruing for the execution of Gods iustice vpon the wicked or for the humiliation triall of the godly which be good things Iob. 6. AEnig 13. What is that that sees and knowes all which we doe thinke or speake euen our secrets yet is not God Resolution It is thy Conscience which by a power giuen vnto it taketh knowledge of all thy actions as an espiall or watch yea euen of the most secret cogitations thereof to accuse or excuse thee Rom. 2. Yet it is but a Creature and not that al-seeing God who knoweth not thine alone but all other mens thoughts euen before they be conceiued which the conscience cannot doe Psalm 139. 2.3 Therefore looke to your thoughts The Deuils by our lookes wordes gestures actions know many of our thoughts therfore walke circumspectly AEnig 14. How is it that one should not be bound to doe any thing yet doth all thinges vpon necessitie Resolution Whatsoeuer thinges God doth hee doth them vpon and by necessitie not simple and absolute necessitie as if hee could not haue done otherwise but by a necessitie of supposition that is it being put and supposed which is true that God doth nothing but what he decreed before and as hee decreed it therefore he must needes doe what and as he doth because his decree cannot alter Yet hee was not bound but most free to haue decreed other thinges and otherwise if hee would Psalm 1. Whatsoeuer pleased him that he doth in heauen and earth AEnig 15. How can he be faithfull and true whose word of promise and threatninge is often broken Resolution The promises and threatninges of God runne alwaies with condition either expressed or vnderstood and this cleareth God of all vntruth for if hee do not fulfill to the wicked some euill which he threatned it is because the offenders did repent vpon which condition he was purposed to remoue the euill Ionah 3. Ierem. 18. 7.8 Likewise if hee giue not his children some good thinges promised it is either because hee seeth the crosse fitter for them or to correct some sinne to teach them better obedience vppon which conditions temporall good things are alwaies promised Deut. 28. 1. 2. c. Esay 1. 19. AEnig 16. How can one be most iust who condemneth the innocent that he may iustifie sinners seeing both these are abhomination Also how can God deale iustly seeing it goes well with euill men and ill with good men Resolution The righteous God doth this remaining still iust for the man Christ in his nature and actions was most innocent for he was conceiued by the holy Ghost and knew not sinne yet God condemned him to iustifie vs sinners All which was done iustly For Christ as he susteined our person was guiltie through the imputation of our sinne and wee through faith in his bloud cease to bee sinners being couered with his righteousnesse but out of partialitie to iustifie a malefactor and to condemne an innocent both these be abhominable things Though here in this life it oftentimes fareth ill with them that do well and well with those that doe ill yet God remaineth iust both because hee doth it to exercise the patience of the one and to expresse his owne bountie and patience towardes the other also because after this life is ended he meaneth to render vnto euery man according to his workes when it shall go full ill with them that doe ill and full well with them that doe well Esay 10. 11. 2. Thessal 6.7 AEnig 17. How can he be most mercifull who afflicteth sinners for whom he hath taken full attonement Resolution God indeede hath taken a full price for all the sinnes of the Elect yet hee afflicteth them not in iustice to punish their sinne but in great mercy to humble and amend them 1. Cor. 11. 32. AEnig 18. How was Pharaohs heart hardened of God yet God iust in punishing him Resolution Because Pharaoh first did harden his owne heart wilfully persistinge in knowne disobedience therefore God as a iust Iudge did harden his hart the more worthily punishing his former sins with later sinnes Exod. 7. 14. AEnig 19. Who is he which was and yet is which is to come yet both is and was Resolution It is the aeternall Iehouah who is God from euerlasting to euerlasting abiding one and the same for euer therefore was from all eternitie and yet is And because hee is an eternall being he so was and is as it is he that 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 soules be finite and created Spirits but God is an infinite and vncreated Spirit AEnig 21. How is it that euill motions bee sinnes yet God is holy from whom all motions come for in him we mooue Acts 17. Resolution Motions as they be motions are from God but the euill of sin which stickes to them is