In Hell 4 4 In sinnes 5 5 In Sacrament 6 6 In Afflictions 7 7 In Temptations 8 8 In Harts 9 9 In Diuels 10 10 In the Blessings of this life 11 11 In Redemption which exceedeth creation In it mercy and Iustice met together The redeemer is but one Christ. Conceiued by the holy ghost He is without sinne doth subsist in the Godhead both God and man Communication of properties Humiliation in his Birth Two wills in Christ answering his two natures Christ his manhood promised Christ like Melchisedech Christ made sinne by impuâ—â—tion Rom. 8.8 Christ abased in the world His obedience of infinite value Christ heire of the world Our Mediatour our Priest That which is proper to one nature is attributed to the other Christs sacrifice voluntary else it had not been satisfactory Hypostaticall personall vnion is vnseperable The victory of Christ ouer death 2 2 Ouer Satan Christ the corner stone How the manhood of Christ hath eternall life in it Doubble the fruits of Christs death Christ made a curse Hath freed vs from â—uerlasting torment Eph. 1. Phil. 2. Christ his sacrifice but once The vertue of Christs death looke backeward His agonie or soule suffering His loue His buriall Resurrection His life after his resurrection His ascention His locall abode in heauen His sitting on Gods right hand Ieuites of his assention Ioh. 16.7 Sending of the holy Ghost Mediator Intercession His kingdome spirituall Eternall Word of God inspired Mighty in opâ—ration Full of wisdom A mistery Our duty to search the word Indicia Dei 2 2 Indicia oris Dei Effects of the word It is effectuall by the Spirit The antiquitie of the word before the Church The word is Eternall It is a word of peace The word of the Lord is holy Nitimur in vetituÌ„ It iustifieth not How the Law differeth from the Gospel The Ceremoniall Law fulfilled in Christ. The condition of the Law and the Gospel What things are required of him that shall doe the Law Generall Law yeelds to a Speciall Law of Ceremonie yeelded to the Law of Mercy To whom the Law is easie and how Ioh. 5.3 To whom impossible How Faith is commanded in the Law What spirit goes with the law How law is the ministry of death The gospell vnprofitable to the reprobate Profitable to the elect only Diuers effects of the Gospell according to the subiect According to the degrees Famine of the word Gods counsell gouerns the effect of preaching Math. 11. Women may be no publique Teachers Gospell fructuall like raine When the word fructifieth Testament or Couenant of pâ—ace is but one Fathers beleeuing in Christ to come The gospell preached to them Office of the Ministers How ministers be sauiours and what is their worke Maintenance of Ministers Prophets preached Christ. They be Christs friends Iohn Baptist Middle betweene two testaments Apostles Seruants Friends to Christ. They conquered the world to Christ. How Pastors succeede Apostles A good Pastor a good builder Bad Ministers which teach well and liue ill Wolues Hirelings False Prophets Antichrist True Church It is but one Sundryl waies considered It is Christs body She is a Virgine Spouse to Christ. Hos. 2 Fruitfull in begotting children Likenesse betweene Christ and his Church The church a kingdom a body c Faithfull Ministers the Fathers and children of the Church The likenes between Christ and his Church The censure of the Church In excommunication both vnlawfull And lawfull The dignitie of a Christian. Christians equall The church hath a spirituall regiment True Church is vniuersall False Church Vrbs septicollis Reu. 18.2 The benefit of publike assemblies The elect children of Gods house The called children of God Their coniunction with Christ Christs affection vnto them Spirituall mariage betweene them and Christ. How they are in heauen They be new Creatures 1 1 Kings 2 2 Prophets 3 3 Priests They be still vnperfect More excellent then the Angels Most free Separate from the world by effectuall calling Effectuall calling is a new creation A twofold calling What persons for the most part called Faith in Christ is the entrance to eternall life Faith the eye of the soule or spirituall sight Office of Faith with the force thereof Faith once had neuer lost Nature of faith It resteth on Christ onely Least measure of faith No Faith without doubting What fear is ioyned with faith Degrees of Faith How loued before faith Faithfull man a Virgin Vnperfect in knowledge In some more perfect Regeneration Regenerate are children many waies The vse of Sacraments They be misticall signes Against transubstantiation Baptisme how it saueth How it washeth the soule How it forgiueth sinne Lords supper How eaten How Christ becommeth our foode Spiritually 1. Cor. 13. 12. Math. 26. 26. 27. 1. Cor. 11. 24. Against corporall eating Iustification by faith It is but once Christs iustice ours by imputation Rom. 4. throughout Ro. 10. 4. No man righteous in Gods sight How works do iustifie Adoption by Grace Certainty of our adoption Sonnes of God bee heires Inheritance of heauen hath perfection with differences in degrees Adoption an effect of the spirit The dutie of adopted sonnes Certainty of adoptist Adopted ones why afflicted Free from slauish feare Reconciliation Sanctification It is vnperfect It is a totall change But not absolute The end of sanctification Free from the law Mortification Deniall of a mans selfe Buriall of sinne Mortified in part Resurrection to newnesse of life Spirituall Combat is Continuall It is irkesome Least degree of repentance Repentance a great blessing of God How true repentance distinguished from false Repentance giuen to great sins All men need repentance but not all alike Repentance is the ioy of Angels Generall Repentance sufficient for secret sinnes Good works necessary to saluation They serue to many good purposes How they please God Heauen a free reward of good works God is to be known by Christ. Our knowledge not perfect heere Sauing knowledg is effectual and special Practike knowledg is best knowledge Knowledge without practise is fearefull Knowledge ioyned with godlinesse Knowledge with sobrietie Knowledge groweth by right vse Knowledge abused an occasion of sinne Who bee truly wise Hope How it differs from faith Hope aboue hope How saued by hope Hope ashameth not Our loue of God springs from his loue to vs. Loue lesser then faith being an effect of faith Loue mixt with child-like reuerence For loue of Christs all so be forsaken How earthly things to be loued vnder Christ. Parents lesse to bee loued then Christ. Idolatry to loue ought more then Christ. True feare of God Gods children reioyce with feare Humble prayer It is alwaies heard A speedie Messenger It must come from a feeling of our spirituall beggery There is inward mentall prayer Vocall praier By praier the poore profit the Rich. Patience Relieues our miseries Humility Springes from feeling of our vilenesse The humble are exalted Praiers of the humble accepted Sabboth holy True zeale A broken heart better then Sacrifice Our neighbour to bee loued for Gods sake Brotherly loue the bonde of perfection The loue of a mans selfe is the paterne of a mans loue to others Loue makes all things common for vse It cannot make things common to be proper It loues priuate enemies Maketh rich Good things increase by vse Some lusts be good Godly sorrow a path way to ioy Grace the mother of good works Euill works merit hell Vnregenerate men Haue no fellowship with Christ. Wholy poluted Of a brutish disposition Seem to be in Christ. In their ignorance of the Law sin is dead In the right knowledge of the Law themselues doe dye How far they may go and yet perish The hypocrite is a great lyer Sinne turneth men into beasts Securitie Contrary Apparance of some righteousnesse in some wicked men Scorning the height of sinne Sinne in many is still and quiet Sinne of oppression dangerous Vnbeleife the greatest sinne Outward Idolatry how many waies Sinners be slaues Enuy a Diabolicall vice A wicked tongue How farre ignorâ—nce is a sinne An euill heart mars cheife workes Wicked men sinne freely yet cannot chuse but sinne Idle knowledge Deniall of God Men must hinder sin in others else they sinne What is strife is wicked An euill man can doe no good work Actions to be iudged of by the end and minde Sinning against conscience Rom. 14. Wicked praiers be sinnes Losse of soule the greatest losse Vsury committed without sinne Lending being a worke of mercy must be free as Christ commandeth Luk. 6. Euill worship is no impeachment to religious worship Vocation of the Gentils Bodies immortall Death the gate of heauen hell All men must die Death the last enemy must be destroyed Some onely changed Certainety of resurrection By the power of Christ. Of men women Spirituall bodies after their resurrection Last iudgment Christ the Iudge How Saints shall iudge All iudged yet with differences The world but altered in qualitie not aboleshed Heauen Hell Hell of conscience Angels assumed bodies for a time True Christians most blessed God is the Soule of the world Liâ—ely faith â—â—aseth at our death No vse of it in heauen Christ entertained by a faithfull soule Hell fire vnquenchable Torment of the damned We must not follow the wicked Our minde renued in part The full fruit of Adoption enioyed in Heauen Dumbe deafe how saued Elect found of God before they seeke him Vncleannes Originall sinne in Infants Man wise but by participation of Christs wisdom How men-giue glory to God How Paul built on no other mans foundation How one man must please another Gospell how preached to all the world All saued how to be vnderstood Numbring our daies Mortification A Child and a Seruant both at once The ladder to heauen is Christ. Vpon who the Angels ascend and descend The Heauens wherfore made The Spirit it is that teacheth vs how to pray The wicked how said to know God The spirit how it praieth for vs. Christ how called a Seruant Rom. 9.1 Swearing how forbidden How a thing may be said to be prolonged yet done in due time How Christ is said to be the sonne of Dauid The raising of Christs body an argument of his godhead How all men are liers The works of the law iustifie not and why Of Faith and works Of patience Of iustification and condemnation Wee were bought with a price Baptisme of infants Dying to sinne
by the nature and condition of promises for legall 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 Euangelicall of grace may bee found in the books of the old Testament as Psal. 132. 1.2 also Ierem. 32. 31. 32. c. therefore they are to be discerned the one from the other in this sort namely according to the rules following Wheresoeuer promises of temporall or eternall good things are made on condition of works as they be the perfect keeping of the law all such promises are legall which no man can lay claime to except he bring an absolute obedience in no point failing which none since Adam saue the man Christ can do therfore he only hath right to eternall life and to all good things in the strict iustice of the law they which belieue claime by his title conueied to vs by faith in Christ. All promises of the life to come or of this life which be made on condition of belieuing or of repenting and working as repentance and workes though vnperfect be signes markes and fruits of faith and faithfull persons all such promises be Euangelicall whereunto euery beleeuer how weake soeuer be his faith but as a grain or mustard-seed may lay claime and challenge through the grace of God freely promising and giuing them Christ his sonne and all good things with him as godly sorrow bringeth repentance to saluation 2. Cor. 7.10 and Luk. Blessed are they which heare and keep the word and 1. Timoth. 6. Godlinesse hath promises c. Psal 1.1.2.3 and Iohn 3. hee that belieueth shall not be condemned he shall be saued hee shall passe from death to life and the iust by faith shall liue Hab. 2. 4. all those and all of this sort and sute are promises of the Gospell The well obseruing this difference between promises of the Law and Gospell will bring great light both to teachers and hearers and the neglecting of it will trouble and confound both nothing being so dangerous as not to distinguish well betwixt Law and Gospell as M. r Fox and Luther do teach at large Touching such places of scripture where morall duties be commanded and commended they must be vnderstood according to these Rules following set downe by M. Estay in Psal. 119.1 Though no word bee spoken of Christ yet it must be vnderstood that he alone is the full cause of euery part of our saluation Act. 4. 12. All morall duties are then commended in any party when the party that doth them is first in Christ hauing his righteousnesse imputed to him and his sinnes pardoned through the death of Christ. Reason is because all our duties are acceptable to God through Christ 1. Pet. 2. 5. and that without faith in Christ none can please God Heb. 11.6 lastly because our best duties being vnperfect and full of blemishes must bee purged by forgiuenesse of sinnes therefore the good things done by Saul or Iudas or proud Pharisies or other euill men please not God All good workes must haue a pure heart for the beginning and Gods glory for their end that is they must be done of conscience to godward out of obedience to his word and with desire and purpose by such obedience to glorifie him for the bare deed neuer please God Thus Abell thus Abraham Moses Dauid Ezekiah did their works and all the regenerate doe them thus and thus Papists neither do nor can do good works Morall duties when they haue blessednesse promised to the doing of them are not to be considered as causes thereof that is Christ as is said before but as signes which shew to a man that he is faithfull and therefore happy and blessed or as the way which leadeth to blessednesse These duties must not bee vnderstood in the strictnesse and rigor of the morall Law but expounded of a continuall and vnfained desire purpose and indeuour to doe them sorrowing when wee cannot doe them as we ought asking pardon wherein we faile and setting a fresh vpon them striuing alway to prooue better and better This rule would preuent scruples and feares which weak ones haue thorow a sense of their owne wants and failings When the scripture commends any as being perfect or exhorteth any to bee perfect it must bee vnderstood of vprightnesse not of absolutenesse of a perfection in parts striuing to all duties not in measure and degree for it is impossible for any Saint in this world to attaine to a certaine and perfect loue and obedience that is reserued till next life Estay in Psalm 199. this Rule would haue preserued Familists and Papists from conceit of imagined perfection in this life Likewise the Scriptures that affirm of the Saints that they are worthy must either be vnderstood of the worthinesse of the person accepted as worthy for Christ his worthinesse not of the worthinesse of workes or else worthy signifies in such texts no more but meet and fit as Math. 3.8 Luk. 21. 36. Col. 1.12 Reu. 3. 4. for they are worthy Thus there will be no footing for Papists merit in these texts of scripture Perkins in Reu. 3. In the doctrine of iustification of elect sinners before God where the Scripture mentioneth Christ onely without faith there vnderstand it alwaies with reference to faith see Gal. 3. 8. and contrariwise where faith is mentioned withouten Christ it hath respect to him as the obiect Rom. 3. 28. 30. Reason is because there is a necessary mutuall relation betwixt faith the instrument and Christ the obiect and matter of our righteousnesse Christ iustifying such onely as haue faith to beleeue in him and faith looking directly and only to the promise concerning Christ. The ignorance of this Rule bred that absurd and vn-gospellike error of actuall iustification by Christ without the help of faith The books of the new Testament speake of the passion of the Lord Iesus by a Synecdoche that is putting a part for the whole the visible sufferings for the invisible Thus vnder his suffering of death be comprehended all the sufferings of his life also his whole suffering spirituall and bodily is comprehended somtime vnder the offring of his flesh or body as 1. Pet. 1. 24. Heb. 10.10 1. Pet. 4.1 sometime vnder sprinkling or shedding his bloud Math. 26.28 1. Pet. 1.2 somtime vnder his stripes Esay 53.5 and that all both the inward paines of soule properly felt for sin and outward smart of the body went together for the full and whole sacrifice for sinne is very clere by Heb. 9 28. where it is written that by the offering of himselfe hee put away sin that is his whole manhood was the sacrifice propitiatorie for sinne also the story of his sufferings which mentioneth his soules sorrow ere euer his body was medled withall makes it most manifest Math. 6.38.39
ignorant but euen to him that knoweth it because it is but in part reuealed vnto him 1. Cor. 13. 12. AEnig 133. How is it a duty to search the secrets of God yet his secrets may not be searched without sinne Resolution The word of God is called a mysterie or secret because it is hid from the children of this world and Gods children know it no other waies then by reuelation of the spirit to search this secret is our duty Ioh. 5.39 but it is a sin to search such secrets as God keepeth to himselfe which he would not haue men to know Deut. 29. more briefly thus we may search the secrets of Gods mouth with duty but not the secrets of God without sinne AEnig 134. What is that that kills before it make aliue And how this may be Resolution It is the word of God which kills by the ministerie of the law Rom. 7.8.9 ere it make aliue by the ministerie of the gospell for first it deeply wounds our soules with feare and sorrow in the feeling of sinne and death through the knowledge of the law and afterwards it comforts and heales vs by the feeling of mercies to the forgiuenesse of our sinnes and life eternall thorough the knowledg of Christ. Esay 61.2.3.4 AEnig 135. 136. How may liúely Oracles bee a dead letter How may that which is dead be sharper then a two edged sword Resolution The word of God 1. in it owne nature 2. ly in respect of the Author and 3. ly of the end for which it was giuen is a liuely oracle being from the God of life ordeined to giue life and hauing promises of life yet without the quickning force of Christ and regenerating Spirit it is of no more force to conuert vs then a dead Letter but by the mighty working of God it is sharper c. AEnig 137. How are the Scriptures before the Church yet there was a Church long before there was any Scripture Resolution The Scriptures in regard of the matter which is the word or doctrine of godlinesse it is before the Church as the immortall seede whereof it is begotten but in respect of the forme as it is written in inke and paper and set down in letters sillables and words so the Church was before there was any Scripture for Moses was the first pen-man of Scriptures AEnig 138. If prophesie must cease how doth the word of God endure for euer Resolution The truth of the word in things promised to the faithfull and threatned to vnbeleeuers for their estate in the life to come shall abide euer but the manner of deliuery of the word and teaching knowledge thereof by prophesying tongues writing inke and the paper wherin it is written with the letters and words shall cease and perish AEnig 139. How came Christ to make warre yet he is the prince of peace and his gospell the gospell of peace Resolution It is true that the word offereth peace with God and calleth vnto it also perswadeth peace with man and so resembleth the Author which is a God of peace also worketh peace as an instrument whereas therfore contention schisme and heresie arise vpon the publishing of it this comes accidentally beside the nature of the word thorough the fault of our corrupt hearts which vse to striue for our fancies and lusts against truth and such as bring it rather then to yeeld peceably vnto it Mat 10. Eph 6. AEnig 140. How are sinnefull affections by the law if the law be good and holy Resolution The law is neither cause nor occasion of sinne to speake properly but detecteth and condemneth all sinne and therefore most holy but sinne taketh or snatcheth occasion by the commandement and works all manner of euill lusts in men vnregenerate whose corrupt sinnefull hearts by the prohibitions of the law be irritated and prouoked to sinne thorough their owne fault in running more eagerly vpon an euill that is forbidden them Rom. 7.7.8.14 AEnig 141. How is it that the law promiseth eternall life to workes yet no man can be iustified and saued by the workes of the Law Resolution Because no man fulfills the worke of the Law as they be commanded of God Rom. 8 3. Gal. 3. for no meere man can doe all in perfection and all his life long Therefore no man can be iust by the works of the Law AEnig 142. How is it that the Law being the word of God and of life as well as the Gospell yet we are saued by the Gospell not by the Law Resolution The Gospell promiseth saluation vpon condition of beleeuing it and giueth thorow the holy ghost power to beleeue it whereas the Law promiseth life to workes but giueth no power to do these works Rom 1. 16. Law shewes the disease and cures it not the Gospell heales the wound by applying remedie AEnig 143. What is that that abideth still yet is passed away Resolution The Ceremoniall Law is passed away as touching the ordinances thereof which now haue no force yet their substance and truth being fulfilled in Christ the body of them abideth still AEnig 144. How is it that we can no more beleeue perfectly then we can perfitly do the Law yet we are iustified by the faith of the Gospell and not by the deeds of the Law Resolution The reason is because the Law doth not promise life but to deeds perfectly done whereas life is promised to them in the Gospell as beleeue truly though vnperfectly for it is not written that wee are iustified by perfect faith but by faith for Christ who is the obiect of faith AEnig 145. How may one doe a worke commanded in the law yet sinne in doing it Resolution If hee shall faile in the manner of doing it or in the end not doing it in perfect loue and to Gods glory then there is sinne in doing it though the thing done for the substance of it be commanded If one do a worke commanded and yet do it not out of knowledge but ignorantly then it is sinne AEnig 146. How many one do a worke forbid in the Law yet not sinne in doing it Resolution To kill ones son to take away ones goods be workes forbidden in the generall Law yet Abraham and the Israelites doing these things with warrant of Gods special commandement sinned not in doing them Genes 25. Exod wee are to walke not by particular but by the generall precept Concerning works as eating Shew-bread plucking eares of corne on the Sabboth or healing on the Sabboth these bee against the law of Ceremonies yet in case of necessitie they were done by Dauid Christ and his Apostles without sinne because the law of Ceremonie must giue place to the law of Charitie as it is written I will haue mercy and not sacrifice Hosea 6.6 AEnig 147. How is the Law a yoke that none can beare yet the commandements are not heauy Resolution The
Rule Examp. 4 4 Rule Reason 5 5 Rule Examp. Reason 6 6 Rule Examp. 7 7 Rule Examp. Reason 8 8 Rule Examp. Reason 9 9 Rule Examp. Reason 11 11 Rule Examp. 12 12 Rule Examp. Reason 13 13 Rule Examp. Reason 14 14 Rule Examp. 15 15 Rule Examp. Reason 16 16 Rule Examp. Reason 17 17 Rule Examp. Reason 18 18 Rule Examp. Reason 19 19 Rule Examp. Reason 20 20 Rule Examp. Reason 21 21 Rule Examp. Reason 22 22 Rule exam 23 23 Rule Examp. 24 24 Rule Examp. 25 25 Rule Examp. Reason 26 26 Rule Examp. 27 27 Rule Examp. 28 28 Rule Examp. 29 29 Rule Examp. 30 30 Rule Examp. 31 31 Rule Examp. Reason 32 32 Rule Examp. Reason 33 33 Rule Examp. Reason 34 34 Rule Reason 35 35 Rule 36 36 Rule Reason 37 37 Rule Reason 38 38 Rule Examp. Reason 39 39 Rule Reason 40 40 Rule Examp. Reason 41 41 Rule Reason Examp. 42 42 Rule Reason 43 43 Rule Examp. Reason 44 44 Rule Examp. 45 45 Rule Examp. 46 46 Reason Reason 47 47 Rule Reason 48 48 Rule Examp. Reason 49 49 Rule 50 50 Rule Examp. 51 51 Rule Examp. 52 52 Rule Examp. Reason 53 53 Examp. Examp. 54 54 Rule Examp. Reason 55 55 Rule Examp. 56 56 Rule Reason Examp. 57 57 Rule Examp. Reason 58 58 Rule Examp. Reason 59 59 Rule 60 60 Rule Examp. 61 61 Rule Examp. Reason 62 62 Rule Examp. 63 63 Rule Reason 64 64 Rule 65 65 Rule Examp. Examp. 66 66 Rule Reason 67 67 Rule 68 68 Rule Reason 69 69 Rule Examp. Reason 70 70 Rule Reason 71 71 Rule Examp. Reason 72 72 Rule 73 73 Rule 74 74 Rule Reason 75 75 Rule Examp. Reason 76 76 Rule Examp. 77 77 Rule Reason Examp. 78 78 Rule Examp. Reason 79 79 Rule Examp. 80 80 Rule Examp. Reason 81 81 Rule Reason Examp. 82 82 Rule Examp. Reason 83 83 Rule Reason Examp. 84 84 Rule Reason 85 85 Rule Reason Examp. 86 86 Rule Examp. 87 87 Rule Reason 88 88 Rule Examp. Reason 89 89 Rule Examp. Reason 90 90 Rule Reason 91 91 Rule Examp. 92 92 Rule Reason Examp. 93 93 Rule Examp. 94 94 Rule Reason Examp. 95 95 Rule Reason Examp. 96 96 Rule Examp. 97 97 Rule Examp. Reason 98 98 Rule Examp. Reason 99 99 Rule Examp. 100 100 Rule Reason Examp. 101 101 Rule Reason Examp. 102 102 Rule Reason 103 103 Rule Examp. 104 104 Rule Reason Examp. 105 105 Rule 106 106 Rule 107 107 Rule Examp. 108 108 Rule Reason Examp. 109 109 Rule Examp. 110 110 Rule Examp. 111 111 Rule Reason Examp. 112 112 Rule Reason 113 113 Rule Examp. Reason 114 114 Rule Examp. 115 115 Rule Reason 116 116 Rule Reason Examp. 117 117 Rule 118 118 Rule Examp. * * Therefore idlely doe Papists seeke to gather their Purgatory from hence 119 119 Rule Examp. Reason 120 120 Rule Examp. 121 121 Rule Examp. Reason 122 122 Rule Examp. 123 123 Rule 124 124 Rule Examp. Reason 125 125 Rule Examp. 126 126 Rule Reason Examp. 127 127 Rule as Rom. 11.9.10 Examp. Reason 128 128 Rule Reason 129 129 Rule Examp. 130 130 Rule 131 131 Rule 132 132 Rule Examp. 133 133 Rule Examp. 134 134 Rule Examp. Reason 135 135 Rule Reason Examp. 136 136 Rule Examp. 137 137 Rule Examp. 138 138 Rule Examp. 139 139 Rule Reason Examp. 140 140 Rule Examp. 141 141 Rule Examp. 142 142 Rule Reason Examp. 143 143 Rule 144 144 Rule Examp. Note 145 145 Rule 146 146 Rule Reason 147 147 Rule Reason Examp. 148 148 Rule 149 149 Rule 150 150 Rule Reason 151 151 Rule 152 152 Rule Examp. Reason 153 153 Rule Examp. Reason 154 154 Rule Examp. 155 155 Rule Reason 156 156 Rule Reason 157 157 Rule Examp. 158 158 Rule Reason Examp. 159 159 Rule 160 160 Rule Reason Examp. 161 161 Rule Examp. 162 162 Rule Examp. 163 163 Rule Reason Examp. 164 164 Rule 165 165 Rule Examp. 166 166 Rule Examp. 167 167 Rule Examp. 168 168 Rule 169 169 Rule 170 170 Rule Examp 171 171 Rule 172 172 Rule Examp. 173 173 Rule 174 174 Rule Examp. 175 175 Rule Examp. 176 176 Rule Examp. Note 177 177 Rule Examp. 178 178 Rule Examp. 179 179 Rule Examp. 180 180 Rule Examp. 181 181 Rule Examp. 182 182 Rule Examp. 183 183 Rule Examp. 184 184 Rule Examp. 185 185 Rule 186 186 Rule Examp. 187 187 Rule Reason Examp. 188 188 Rule Examp. 189 189 Rule Examp. 190 190 Rule 291 291 Rule Examp. 292 292 Rule 293 293 Rule GOD. Pro. 8. 14. 1. Sam. 2.2 Eph. 1.11 A Spirit Vnchangeable Act. 17.28 Most Glorious 1. Ioh. 1.5 Tim. 6.16 Impassible Gen. 6.6 Of infinite knowledge A most single Essence Incomprehensible Act. 7. 1. King 8â— A most perfect Self-being Omnipotent or Almighty A twofold power in God or one power diuersly considered Most holy Searcher of all Hearts Most free Psal. 33. Most True and Faithfull Most Iust. 2. Cor. 5. Rom. 4.3 4. Most mercifull Iudge of the world Eternal An vncreated Spirit No Author of sin An infinite perfection Most terrible to the wicked Vnitie of Godhead and Trinitie of persons Coessentiall Coeternall Coequall Christ the only begotten Sonne Coequall with his Father Distinction of persons The names of the persons put essentially Creation of the world out of nothing By the word and commandement of God Contrary to the ordinarie course of Nature Creation of Angels Within the six daies Man created after the likeneâ— of God Made perfect euery way All men alike by Creation All men created in Adam With libertie of will Adam sinned voluntarily He was seduced by the Tempter The effects of Adams Fall Sinne. Eternall Death All the miseries of this life and naturall death Originall sinne Adams fall ocasion of mans restoring to a farre greater happines Adams pride Sinne originally from Adam rather then from Eaue Their eyes opened Of the propagation of Sinne into the Soule How the Soule becomes sinfull Infants be Sinners and how Originall sinne forbidden in the whole law Sinne and Death whence they came Sin a most hurtfull thing A most filthie thing To whom sinne and Death proue hurtfull Gods decree of predestination Most Iust. Most Free Most Holy Disposing all things to good Endes Decree of Election Rom. 6.23 How death is Decreed of God Decree of Election is not of euery one Reprobation Gods will but one It hath diuers considerations It is most iust Prouidence Iust and wise Not tied to Meanes but free Two faults about the Meanes Prouidence in all Things Ouerruleth the successe of mens actions 1 1 Prouidence euen in Death 2 2 In Martyrdome 3 3
actions and affections for example when it is written that God knoweth the waies of the righteous Psal. 16. and that he knoweth who are his 2. Tim. 2.19 Reuel 2. 3. I know thy works it is further meant that hee knowes them with loue fauour and approbation meaning to reward and crowne them Also where it is said whom he foreknew Rom. 11.2 also 1. Pet. 1. 2. his eternall loue imbracing these as his oâ—ne is vnderstood there for the knew barely before all reprobates and deuils them and their works too but not with fauour and allowance Also remember which is a word of sense yet it often importeth care loue delight 1. Cor. 11 Doe this in remembrance of mee also God remembred Abraham Gen. 18. The scripture is to be taken in the largest sense if nothing hinder neither matter phrase nor scope Estay as 1. Pet. 1. 13. Trust perâ—itly on that grace which is brought by the reuelation of Iesus Christ. where grace may be at large interpreted of glory as imposition of hands Heb. 6. 1. of the whole ministerie and all the whole order of Church gouernment as prescribed by the word All interpretations must bee fit as well as true and one place of Scripture can haue but one fit and proper interpretation which is very hard somtime to hit vpon These two words of God be sometime vsed in scripture to note not auauthoritie but excellencie of the thing or person whereof they be affirmed as Nimrod an hunter of God Genes Sacrifices of God Ps. 150. the weapons of God 2. Cor. 10.4 the hill of God Trees of God and the like which import an excellencie Estay in Ps. 51. The scripture as it vnderstandeth somtimes lesse then is spoken to wit in all hyperbolicall speeches as in Gen thy seed shall be as the starres so somtime there is lesse spoken and more vnderstood Prou. 3. despise not the Lords correction also despise not his kindnesse Rom. 2.4 Psal. 51. 17. the Lord despiseth not by this is ment regarding or highly esteeming which is more than not to despise likewise in that speach Math. 7. depart from me I know you not that is I abhorre you and will surely punish you Adam knew his wife Euah Genes 4. that is had most inward familiaritie with her euen such as accompanieth bed-company also shall neuer be forgiuen Mark 3. that is shall be eternally punished likewise shall neuer see death Ioh. 3. that is shall liue blessedly in heauen for euer and many such may in reading be obserued where lesse is written and more ment Estay in Ps. 61. Scripture sundry times doth teach spiritual duties of faith prayer thanksgiuing repentance loue c. by such termes as serued to expresse the legall Iewish ceremoniall seruice and sacraments thus christian prayers and prayses are signified by incense and euening sacrifice Psal. 43.2 and by a pure oblation in Malach. also our repentance taught by purging out the old leauen 1. Cor. 5.8 also our whole religious seruice and worship vnder the new Testament is declared by offering gifts at the altar Math. 5.23.24 and by offering our bodies as an holy and liuing sacrifice Rom. 12.1.2 The reason is because ceremoniall worship ought euer to haue gone together with spirituall whereof it was also a shadow and type and moreouer to informe the Hebrewes that howsoeuer the externall altar and priest and sacrifices were abolished by the death of our Lord yet there remained a true worship and true sacrifices for Gods people to offer Esay 63.21 from mistaking this the Papists build there altars Beza In the writings of the Prophets the spirituall benefits of the Messiah and eternall good things to be enioyed in heauen were wrapt vp in temporall and earthly promises which was done by Gods wise dispensation who respecting the rudenesse of those times and their tender weaknesse did by things present and desirable to their nature to lift the minde vp to the true and celestiall good things Examples hereof are very plentifull 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 Iewes into a conceit of an earthly Messiah who should haue an outward Monarchie flourishing and ouerflowing in earthly dignity and wealth so â—it occasioned others to imagine foolishly and falsly that the promises of grace and life euerlasting did nothing appertain to the Fathers before Christ but that they were no better than swine fed full with the acornes husks and wash of this world In setting downe the X. commandements Moses vseth a sinecdoche in euery one that is by some particular vertue or vice which he nameth he meaneth all of that kinde with all meanes causes occasions of it as in the second commandement an Image is put for all false worship in the 5. parents put for all superiors and betters in the 7. adultery for all sorts of vncleanesse about generation murther for all cruelty c. also thou for all and euery one M. r Estay on 10. command The negatiue or forbidding commandements imply the contrary as 1. command Thou shalt haue no other God that is thou shalt haue me for thy God commit not adulterie commandeth the contrary to liue chastly Estay Euery affirmatiue or commanding law implyeth a denying and forbidding as 4. com Keep holy the Sabb implyeth do not breake it Honour thy parents hath in it the contrary do not dishonour Euery commandement doth require obedience from the most inward secret thoughts and motions Reason because the whole law is spirituall as the command which forbids Adulterie forbids to lust after a woman an angry thought vnder murther Math. 5. The future tense is put for the imperatiue moode as Thou shalt not take the name c. Thou shalt not steale and so in the rest for thou maiest not thou oughtest not Estay on the ten command In setting downe the commandements God obserueth an exact order placing the waighest things and duties first afterward the lesse waighty as his essence and person before his outward worship his worship before his name his name before his Sabboth also duties of the second Table be lesser then the duties of the first and sins against the first greater theÌ„ sins against the 2. in equall comparison I meane in comparing thoughts with thoughts words with words actions with actions also maine duties with maine and meane with meane but not comparing the greatest sinnes of the second with the least of the first and smallest duties of the first with the weightiest of the second Table The last six rules do serue to guide vs in the right and full interpretation of the law or X. commandements By the ignorance whereof many remaine exceeding ignorant in Gods law to their great hurt Legall and Euangelicall sentences or promises must be distinguished not by books but
yet was not God substantially which is but one wheras a wicked man of corrupt nature and manners may be and is a God representatiuely in respect of his office and power being a Magistrate and executing the iudgments of God Psal. 82.6 I haue said yee are Gods AEnig 41. Who was hee that had neither Father nor Mother being but a meere man and was a man ere he was a child and how that may be Resolution This man was Adam who came into the world not by naturall generation as other men but by supernaturall creation wherein he was made euery way perfit in graces members proportion stature c. AEnig 42. How are Kings and beggers equall while they liue Resolution They are equall by profession being both worshippers of one God Eph. 4. and by creation being both the workman-ship of God in these two things they quarter Armes being for degree and gifts very vnequall AEnig 43. How can he be but one man in whom all men at once were Resolution Adam was but one man personally his person was but one and singular but God so decreeing it he was all men potentially and orginally as Leui was when Abraham was Heb. 7. 9.10 so all men were when Adam was because they all were in his loynes Also Adam being the head and root of our kinde though himselfe were but one person yet he bare and susteined the persons of all men who were to stand with him or to fall with him as the euent declared AEnig 44. Who was he that needed not sinne if he would yet must needs sinne and how this may be Resolution It was Adam created with perfect liberty of will who might alwaies haue chosen righteous things if he would and therefore when he sinned he sinned freely his will of it owne accord inclining it selfe to eat of the forbidden tree yet God hauing decreed his Fall not as it is a sinne but as a meane to effect his own counsell to the praise of his name in the iust punishing of the reprobate for sinne and in the mercifull sauing of the Elect by Christ. Hence it is that there was a necessitie that he should sinne a necessitie I say in regard of the euent by Gods decree the first cause yet no necessitie in regard of Adams will the second cause which had power not to haue done it AEnig 45. Who is he that sinned ere hee had any euill concupiscence Resolution It was Adam who was created holy without any euill lust yet God not confirming his will he freely yeelded vnto an euill temptation outwardly suggested and so euill concupiscence came in as a punishment of his voluntary disobedience and now it is become to all his issue the root of all their sinnes Rom. 7.7 Iam 1.14.15 Adam sinned actually first and then originally we sinne first originally and then actually AEnig 46. How can the fault of one make all other men sinners without iniustice Resolution The fault of one of vs cannot doe it because our sinnes be personall hurting our selues or some few other The Soule that sinneth shall die Ezech. 18. but Adam being the originall and beginning of man by God ordinance when he sinned all men sinned in him his sinne was the sinne of the whole and by the guilt of his disobedience imputed all were made sinners and miserable Ro. 5. 12.19 If in case of high treason earthly Princes punish children with their Fathers without iniustice how much more may God doe this and yet not doe vniustly AEnig 47. How can one offence being done in a moment bring eternall death vpon all men without iniquitie Resolution The act of Adams disobedience being but one and of short continuance also the obiect of his sinne but meane yet an euerlasting God being offended in that one act the guilt thereof bindes him and his to punishment for euer if it be not pardoned Rom. 6.23 It standeth with iustice that an eternall paine bee rendred to the offence of an eternall essence and sinnes are to be measured by the dignitie of the person against whom they are commited AEnig 48. How was it that Adam did liue after he had eaten the forbidden fruit yet he was threatned that hee should die the death if he did eat Resolution Adam hauing sinned by eating the threatning of death was fulfilled because vpon his fault his soule was spiritually dead and his body thenceforth liable to naturall death and to all miseries as fore-runners thereof God reptiued him and spared the full execution of the sentence to commend his abundant mercy and patience in giuing him both space and occasion of repentance 2. Pet. 3. Ro. 2.4 AEnig 49. What is that which at once is both sin the cause of sinne and the punishment of sinne and how may this be Resolution It is originall lust which is properly sinne being a transgression of that Law which saith Thou shalt not lust Ro. 7.7 and fighting against the gouernment of the Spirit in a renued soule Ro. 7. 21.22 Also it is the punishment of Adams willing and witting disobedience and the cause of all other sinnes which do arise out of that bitter root Iames 1.15 AEnig 50. What is that one thing that at once is both most happy and most miserable of all other things Resolution It was Adams fall which in its owne nature and in regard of the effects which followed enfolding all men within sinne and euerlasting death was the most miserable thing that euer hapned no euill like to it for extent and force But in regard of the euent which fell out by the maruellous wisdome and goodnes of God it did accidentally prooue as one saith of it foelix crimen an happy fault giuing occasion to the redemption of the elect by Christ incarnate purchasing a constant and heauenly felicitie AEnig 51. How can one who is like to God offend by desiring to be as God Resolution Adam in his creation was like God that is perfectly iust and wise as a creature might be wherewith not being contented but aspiring to be as God that is equall to him this was his horrible offence Gen. 3. AEnig 52. Now is it said we all sinned in Adam yet the woman was in the transgression Resolution The woman indeed was first in the transgression for she entised and deceiued hir husband 1. Tim. 2. 14. yet it is written that wee sinne in Adam not in Eaue because the man being the principall agent in generation sinne is rather deriued by him into his ofspring 2 Though Eue were first yet Adam was more in fault because of his greater preheminence in dignitie of sexe and excellencie of graces whereby he was enabled and bound to haue kept himselfe and Eaue both from sinning therefore the denomination is from the man as more excellent AEnig 52. How is it that our first parents did not know good and euill till after their sinne yet were created with perfect
knowledge Resolution They were created with perfect speculatiue knowledge but experimentall knowledge of good or euill till after their fall they had not for then they saw to their cost what a great good they had lost and what a great euill they had found Gen. 3.7 Aenig 54. How do our soules become sinnefull if they be of God created without sinne Resolution There bee two opinions touching the creation of the soule some thinke they are created immediately by God of nothing and at their creation be ininfused into the body Now after this opinion we must say that soules being created good are at the Instant of their Creation destitute of Gods grace and inclining to sinne come into sinnefull vncleane bodies where they qiuckely draw vnto them contagion and filth of sinne as sweete liquor is corrupted by being put into a mustie vessell The second opinion is that our soules come from the soules of our parents as our bodies from their bodies and as one candle takes light of another If we embrace these opinions we must say that the whole man both body and soule be corrupt and sinfull by carnall or fleshly generation parents begetting children in their owne likenesse naughty and vicious as they be Gen. 5. 3. Adam be got a sonne in his owne likenesse Hence it is that the corruption of nature is in Scripture so often called by the name of flesh Rom. 7.5 and 8.1.2.3 c. The best strife is about the driuing out of sinne not about the entring in labour how to haue it mortified and pardoned AEnig 55. How may one bee a sinner that neuer thought spake nor did amisse Resolution It is an Infant newly borne who being without all actuall sinne yet is a sinner by originall transgression Adams transgression being imputed to it and together with the want of perfect righteousnesse being through inherent corruption of nature proane to all euill Rom. 5. 13.14 and so vnder death AEnig 56. What is that that is a sinne yet is not the transgression of any commandement Resolution It is naturall corruption which because it hindereth the perfect loue of God and of our neighbor is equally forbidden in euery commandement which striketh at the roote the whole law being spirituall and because it is an vniuersall transgression therefore it is not forbidden specially in any one commandement as many thinke AEnig 57. What thing is that which God neuer made Resolution It is sinne and death which bee the effects of Sathans malice and Adams fall Gen. 3. 1. and not the workes of Gods hand who suffereth and ruleth them but created them not For all was good which hee made very good Gen. 1. verse last AEnig 58. What is that that doth turne blessinges into cursinges and how may that be Resolution It is sinne which to them in whom it raignes causeth such thinges to bee snares as in their owne nature are blessings giuen of God for our welfare AEnig 59. What is that that hath a name yet may not be named Resolution Generally it is all sinne which is so filthie a thing as it ought not to bee named but with detestation particularly it is Idolatry Fornication and Couetousnesse these may not be named without dislike Psalm 16. 4. Ephes. 5. 3. AEnig 59. What is that which hath lost his stinge yet hath a sting Resolution It is sinne and death which haue lost their sting towardes the faithfull for whom Christ died but still keepe a sting to bite and kill the vngodly withall 1. Cor. 15. Rom. 6. 23. AEnig 60. How can God loue and hate men before they be without iniustice Resolution In Scripture Gods decree to loue is called loue because it is a part of loue to purpose to giue vs vnto his Sonne in whom we are beloued and accepted Also his decree not to loue to saue by Christ is called his hatred because it is an effect of hatred not to meane one good God being said to loue and to hate when he doth such things as men vse to doe who haue these affections It were iniustice and absurditie both actually to loue or to hate actually those which yet haue no actuall being but to decree vnto actuall loue and hatred men before they be this is no iniustice in him whose will is the perfect rule of all iustice Rom. 11. AEnig 61. How can God chuse one man to life and refuse another without respect of persons seeing all were a like good by Creation and alike euill by corruption Resolution Persons in phrase of Scripture signifies outward qualities as riches pouertie country parentage learning and such like by which things if God should be mooued to chuse one to life and to reiect another hee should bee a respecter of persons but when all men were alike in Adam to appoint one man to obteine saluation and not another out of his owne will euen because it so pleased him to the glorie of his owne iustice and mercy This is no respecting of persons AEnig 62. How can God foresee and fore-ordaine all things which be and happen yet not be the author of sinne Resolution God-fore seeth and fore-appointeth all thinges that happen euen sinnes themselues which should not happen if he were willing to hinder them yet not as they are sinnes but as they' are meanes to effect the righteous counsell of God for the good of the elect or for the punishment of the wicked as the selling of Ioseph by his brethren the betraying of Christ by Iudas be examples hereof Gen. 45.5 Act. 2.23 God so purposeth and disposeth sins to iust endes as that hee mooueth eggeth perswadeth none to sinne Iam. 1. 13. God tempteth no man AEnig 63. How may one be chosen yet not be saued Resolution One may be chosen to an outward function either Ciuill as Saul or Ecclesiasticall as Iudas yet not be saued being not chosen to sanctification of the spirit 1. Pet. 1.2 AEnig 64. How can God decree Death for sinne yet not will the death of a sinner Resolution Death as it is the stipend of sinne hath the consideration of God and therefore is decreed of God but as it is simply the destruction of the Creature thus God hath no pleasure in it As a mild and iust King ordaines torture and prisons for preuention to keep from offending or for penaltie of offendors yet hath no delight in the paine of his subiects so doth God AEnig 65. How can it bee written that God will haue all men to be saued yet very many men bee vessels of wrath prepared to destruction Resolution When the Word saith that God will haue all men to be saued the meaning is not of euery one in particular for then none should be damned because none can let his will but some of all sorts some poore some rich some Kings some priuate men some Iewes some Gentiles c. while other some
feare this God AEnig 81. How can God harden mens hearts yet not be the authour of sinne seeing hardnes of heart is a sinn Resolution God hardeneth not by infusing sin but by offering occasions Secondly by giuing vp to Sathan Thirdly by withdrawing his grace Fourthly by enclining effectually the will that way to which yet it freely runneth and all this hee doth not as an euill authour but as a righteous iudge punishing sin by sinne AEnig 82. Who are they which bow to Christ yet haue no knees and serue him though they loue him not Resolution They bee the Diuels who hating Christ extreamely yet against their willes are subiect to him as to their Lord. Which is meant by bowing the knee Phil. 2. 10. AEnig 83. If the promises of this life be made vnto godlinesse how is it that the wicked doe so prosper in the world Resolution Gods promises euen for temporall blessings bee made to the Godly 1. Tim. 6. who alone through Christ haue right to them and how little soeuer they enioie they haue sufficiencie which they hold with the fauour of God as a testimonie of his present loue and pledge of future happinesse yet because God seeth want and afflictions fitter for them because at last he meanes Heauen to them therefore are they often scanted and troubled here when many wicked men abound in wealth and pleasure because they should be left without excuse and to commend Gods bountie and kindnes in doing good to the euill Luk. 6. AEnig 84. What worke of God is that that doth excell the worke of creation and wherein infinite mercie and extreame iustice meet together without impeching one the other Resolution It is the worke of redemption wherin the worde became man a seruant a curse wheras at the creation God made the world by his speking a word Also in our redemption God punishing sinne fully in his onely sonne and for his sake sparing and sauing sinners he so shewed infinite mercie as it was without hurt to iustice a maruellous wisedome worthie to be reuerenced and loued AEnig 85. How can one be two and these two but one Resolution Christ in respect of his person is but one yet this one Christ is both God and man because of his diuers natures there is in Christ one nature and an other and so he is two yet there is not in him one person and another and therefore he is but one AEnig 86. How may a woman be with child of the holy Ghost and yet that child not to be the Sonne of the holy ghost Resolution Thus. In the conception of our Lord the holy ghost had not the place and office of an instrument as a father but of a principall efficient cause by a secret mighty working sanctifying and enabling the Virgin to conceiue a Sonne Mat. 1. Luk. 1. AEnig 87. How may one be the Sonne of a sinner yet that sonne be without sinne Resolution Mary the mother of Christ comming from Adam by ordinary generation must needs bee a sinner yet hir Sonne being borne of hir by the extraordinarie power of the Spirit clensing that lumpe of flesh whereof his manhood was formed hee became pure and sin-lesse in conception birth life and death that he might offer vp himselfe a spotlesse sacrifice Heb 4. AEnig 88. How may one be truly a man and yet that man be no person Resolution The humane nature of Christ being so assumed into the vnitie of the person of the sonne of God as out of it it had no subsistence he is in such sort a very true man as yet that man is no distinct person from the sonne of God Rom. 1.4.5 Gal. 4.4 AEnig 89. How can that which is neither visible nor palpable be seen and felt Resolution The Godhead of Christ being an invisible vncorporeall substance yet in the assumed nature of man became sensible was felt and seen and heard as it is written 1. Ioh. 1. 1. Our hands haue handled that eternall life AEnig 90 How can that which is greater then heauen and earth bee inclosed within the compasse of two spannes Resolution The sonne of God being greater then the world in respect of his vnmeasurable Dietie yet as touching his humanitie was shut vp in the narrow compasse of a womans wombe Mat. 1. AEnig 91. Who is he that hath two wills and but one soule and how Resolution Christ as man had a created humane will but as God equall to his Father hee had an vncreated diuine will yet had but one soule Matth. 26. Father not as I will but as thou wilt here is the will of the man Christ desiring through the infirmitie of humane nature to be freed from the bitter cup of his passion yet with submission through faith to the diuine will appointing it otherwise AEnigma 92. How can one bee before he was and not be when he was Resolution Christ was God before he was man Ioh. 8. Before Abraham was I am and thus hee was God when hee was not man Also hee was man by the promise of his Father and vnto the faith of such as did beleeue the promise of his comming when as yet his manhood had no actuall being AEnig 93. How can one haue a father and mother and yet haue neither father nor mother Resolution Christ as the Sonne of God had a Father and a mother as the sonne of man Mat. 1.17 yet as he was God he had no mother nor father as he was man Heb. 7. againe Melchisedeck liued so long as the knowledge of his parents were worne out AEnig 94. How can one that is no sinner yet bee more then a sinner Resolution It is written of Christ 2. Cor. 5.21 that he was made sinne for vs. which in some sense is more then to be a sinner as to say that the wisdome of the flesh is enmitie against God is more then barely to say it is an enemie against God yet in truth Christ was not so much as a sinner being that Holy one of God who knew no sinne but because hee had the sinnes of all the Elect imputed to him that by the sacrifice of himselfe he might take them away thence it is written of him that he was made sinne for vs. for saying he had no sinne inherent in his owne nature he had died vniustly had he not died for sinne imputed AEnig 95. How may it be that one that is extream poore should by his pouertie make many rich Resolution Christ Iesus being heire of all Heb. 1.2 yet willingly humbled himselfe to such pouertie that foxes and birds were in better case then he by which extreme pouertie hee merited for all his heauenly and spirituall riches 2. Corinth 8. AEnig 96. How can finite obedience deserue infinite glory Resolution 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 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
into the paines of hell When he wrestled with diuine wrath in the garden and vpon the crosse at which time his manhood was on earth and his godhead in heauen Math. 26. AEnig 114. Who is he that loued his enemy more then himselfe and how this may be Resolution It was Christ by dying and by being made a curse for such as were his enemies Rom. 5. 8. AEnig 115. Who is he that being dead and buried did not corrupt and putrifie Resolution Christ his body being buried in the graue was there preserued extraordinarily from all corruption 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 euerlasting generation but being declared mightily to be the sonne of God when he raised himselfe from the dead Rom. 1. 5. thence he is said to haue begotten him on the day of his resurrection at what time his godhead was so fully manifested to the Church Act. 13. 33. as if he had then been begotten AEnig 117. How can absolution come out of condemnation glorie out of shame liberty out of bondes Resolution Iesus being vniustly bound reproched and condemned suffered obediently the same hence arose the merit of our liberty glory and absolution AEnig 118. How can the death of Christ profit vs more then his life yet had hee not risen and liued his death had done vs no good Resolution It is more to reconcile an enemie then to keepe in fauor a person reconciled The former we gaine by Christs death beleued in the latter he doth for vs being raised and aliue Rom. 5.9.10 AEnig 119. Who is he that did not forsake earth when hee went vp to heauen nor forsake heauen when he came into the earth and how this may be Resolution When the man Christ ascended into heauen the godhead forsooke not earth fulfilling all places and when he first became man and dwelt in the earth his godhead then did not forsake heauen AEnig 120. How can the heauens conteine him whom the heauen of heauens cannot conteine Resolution The heauens containe him locally as man because of his naturall dimensions whom the heauen of heauens cannot containe as God because of his immensity AEnig 121. 122 Who is he that is himselfe God and yet doth sit on the right hand of God And how this may be What one name is that that is aboue all names and how this may be Resolution Christ according to diuine nature is true God 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 maiestie Heb. 1. 3. In which his exaltation to glorie blisse and dominion hee hath receiued a name aboue all names being become more excellent then all creatures which are all put vnder him Eph. 1. as subiect to him AEnig 123. What is that that being absent from vs is more present with vs then when it was present with vs Resolution It is our mediator Christ who being absent from his Church as touching his manhood which he hath taken vp into heauen yet by the presence comforts and operation of his spirit he is more effectually present with his Church then when hee liued here in earth with it AEnig 124. What is that that commeth to the Church at that time when the Church already had it Resolution The Church had the holy Ghost as touching ordinary giftes and working while Christ liued but after that he ascended the same spirit came to the Church by extraordinarie and visible graces and operations Ioh. 7.39 Acts 2.2.3 AEnig 125. How may we pray to one who himselfe did pray to another Resolution We may pray to Christ as he is God equall with his Father also as hee is Mediator who yet himselfe as man and as a creature did pray to his Father in the daies of his infirmitie Heb. 5. AEnig 126. How can the Faithfull be saued seeing they still doe sinne euen after the forgiuenesse of sinne Resolution By the intercession of Christ whose death hauing once reconciled vs the merit of it as an Intercessor 〈◊〉 commeth betweene Gods iustice and our sinnes of frailty to keep vs in fauour by obtayning pardon of our daily infirmities vpon repentance 2. Iohn chap. 2. 3. AEnig 127. How is it that Christ doth dispose of the kingdomes of this world and ruleth ouer the men which be in the world and yet his kingdom is not of this world Resolution His kingdom as he is God is vniuersall ouer all the kingdomes of the earth to giue and take away Dan. 2.21 but as Mediator his kingdome is spirituall peculiarly ouer mens consciences in things which belong to heauen being managed and gouerned in all simplicitie without all outward force and pompe Ioh 18. 36. 2. Corin. 10. 3. 4 5. AEnig 128. How is it written of Christ that of his kingdom there is no end yet he must deliuer vp the kingdom vnto his Father at the resurrection Resolution Christ his kingdome is eternall without end as touching the effects and fruits thereof which are I. the glorious maiestie of his owne person II. the euerlasting saluation of the elect and thirdly the destruction of all his enemies but as touching the manner of his reigning such as now is vsed by execution of his prophetship in the administration of his word and Sacraments 2. of his priesthood by his Sacrifice and Intercession 3. of his royall power by the keies committed to his Church it shall cease that God himselfe immediately may bee all in all 1. Cor. 15. 14. AEnig 129. How can Christ be that Word which is God and yet that word be not the word of God Resolution Christ is the vncreated substantiall word whereby Gods minde for the saluation of his chosen is declared to vs as our minde is declared by our words this Word is God Ioh. 1.1 there is another inspired created worde which serues for euer as a rule of faith and manners to the Church and this is called the word of God not God the Word AEnig 130. 131. What weaknesse is that that is stronger then all strength What foolishnesse is that that is wiser then all wisdom Resolution The weaknesse of Gods ordinance in preaching his word and the foolishnesse therof as the wicked worldlings iudge and speake of it being the wisdome and power of God to make the elect beleeue vnto saluation is farre stronger and much wiser then all the wisdome and strength of this world which cannot effect so much as the conversion of one sinner 1. Cor. 1.25 AEnig 132. What is that which being knowne is still a secret to them that know it and how this may be Resolution The word of the Gospell is still a secret not onely to the
beleeuing is nothing but a spirituall sight faith being the eye of the soule whereby we see God reconciled to vs by Christ by which sight we walke now not by immediate sight such as Angells and Saints haue in heauen which glorious sight shall dimme or extinguish rather the obscure sight of faith which seeth thorough the Word and Sacraments as spectacles whereas there in heauen we shall see perfitly AEnig 228. Who is that that makes things visible to be invisible and things past and to come to be present And how this may be Resolution It is a true and liuely faith to which God and heauenly glory things invisible doe after a sort become visible being beleeued that they shall as certainly be performed as they are certeinly promised Also in a wonderfull manner both things past as the worlds creation Christs incarnation and passion And things to come as resurrection Iudgment c. are present to faith Heb. 11.1 AEnig 229. How may one at once both haue faith and loose it Resolution A Christian at once may haue the gift or habit of faith and yet loose the feeling and some fruits for a time as in Dauid and Peter who lost confession of Christ with boldnesse cleannesse and ioy of heart yet lost not the grace of faith AEnig 230. How can one see him that is invisible whom neuer man saw Resolution God being an invisible Spirit maketh himselfe seen vnto faithfull ones and visible as it were in his word sacraments works and creatures Heb. 11. 27. AEnig 231. How is it that a beleeuer still hungers and thirsts yet true beleeuers hunger and thirst no more Iohn 6. Resolution True beleeuers because their apprehension and feeling is weake hindred by sinnes and temptations therefore they still thirst and couet increase of their faith to a more full enioying of Christ and his graces wherin because they doe finde all soule contentment and satisfaction euen whatsoeuer belongs to full happinesse therfore they are said to thirst no more for they rest in him onely and seeke not for an other AEnig 232. How may one beleeue before he haue faith Resolution He that out of an heart truly touched for his offences doth desire through the holy ghost to beleeue the forgiuenesse of them such a one though he haue not that faith which is in strong apprehension and act yet he doth beleeue in Gods acceptance who in his children accepteth the desire for the deed Mat. 12.20 Ioh. 7. 37. 38. AEnig 233. Seeing doubting is contrary to faith how can beleeuing and doubting meet both together in one person Resolution Doubting being a fruit of vnbeliefe is contrary to the nature of faith which is a certaine assent vnto the promises yet it may stand with the infirmitie of faith as in Peter Mat. 14. 31. why dost thou doubt ô thou of little faith doubting springs not from faith but from weake faith AEnig 234. If we be certaine of our saluation by faith how are we bid to worke out our saluation with feare and trembling Resolution As a child may reuerence and feare his Father of whose loue he is certeinly perswaded so Gods child thinking vpon his owne weaknesse and the falls of others may feare to offend God by falling to sinne yet may bee certainly perswaded of his owne saluation when he considers the infinite mercy truth and power of God Phil. 2. 12. AEnig 235. If faith be but one how is it written that righteousnesse is reuealed from faith to faith Resolution Faith is but one as touching the kinde author obiect and end yet this one faith hath sundry degrees and measures righteousnesse is then reuealed from one measure of faith to another from a lesser faith to a greater but not from one kinde of faith to another Rom. 1.17 Eph. 4.5 AEnig 236. How one person at the same time may be an enemie to God yet loued of him Resolution One that is an enemie actually by the guilt and corruption of sinne wherin he stickes being vnregenerate may at the same time be and is loued of God in his purpose and election Rom. 7.10 9.13 AEnig 237. How may it be that one should marry a Wife and yet still remain a Virgin Resolution Hee that is maried to a Woman yet is still a Virgin if his faith be kept pure and vnspotted see 189. AEnig 238. How may one be a maa and a chtld at once Resolution One person at the same time may be a man in yeeres and a child in vnderstanding as Nicodemus Iohn 3. AEnig 239. Who was he that was a man the first day he was borne And how this may be Resolution Paul the Apostle in respect of his great knowledg and strength of grace which hee receiued in his new birth was a man not a babe the first day he was borne into the Christian world Acts 9. AEnig 240. Who is he that is twise borne and thrice dead and how this may be Resolution A regenerate man is borne of his mother naturally and the second time he is borne of the Church spiritually Also he is once dead in sinne by corruption from Adam The second time he is dead to sinne by mortification from the death of Christ The third time dead to the world in the disolution of soule and body by the decree of God AEnig 241. Who is he that fiue a childe and how Resolution One that is regenerate and liues till hee be in great yeares is a childe first by age secondly by new birth thirdly in vnderstanding if he continue weake in knowledge long time after he is new borne fourthly in maliciousnesse being harmelesse as a childe fiftly in yeares as it is said once an old man twise a childe AEnig 242. Who is it that hath foure heades and but one heart also two hearts and but one head and how this may be Resolution A religious beleeuing wife hauing but one naturall heart yet beside her naturall head shee hath her husband as domesticall or houshold head her King as politicall or ciuill head And lastly Christ her misticall and spirituall head Also a man that hath but one naturall head may haue two hearts as hipocrites who are double minded or as the godly comming into the worde with a heart of stone and afterward receiuing from grace a heart of flesh Ezek. 11. 19. AEnig 243. If Gods promise be true why are seales added Resolution Seales are added to the promise not simply to confirme the truth thereof which is more stable then heauen and earth but to help the infirmitie of our faith which needes strengthening against doubts and feares of the flesh AEnig 244. What is that which is called that it is not yet is that which it is called Resolution Sacraments be called by the name of things wherof they are sacraments for likenesse sake yet are not the selfe same things really and substantially but mistically and
others do inioy Also such as haue the least portion want not and such as haue the greatest haue none ouer plus for all haue perfection Euen as many vessels cast into the sea being vnequall measures yet euery one is filled full AEnig 261. How is there one spirit of bondage another spirit of adoption yet the holy spirit is but one Resolution Bondage and Adoption bee but diners affectes of one spirit workeing diuersly in the law too terrifying in the Gospell too comforting Rom. 8. 15. 2. Cor. 3. AEnig 262. What is that that is both kept and giuen at once Resolution Christ giueth the title of sonnes to the faithfull yet himselfe still keepeth it Also the right of heauen hee so keepes as yet he hath be gift bestowed it vpon his members who in way of thankefulnesse for their sonneship and inheritance doe giue to him againe themselues and all their graces which neuer the lesse they do keepe still AEnig 263. How may the childe of Adam be certaine that he is the childe of God Resolution By their faith and the fruits thereof inward and outward See 258. AEnig 264. If the faithfull bee sonnes and heires how is it that they are persecuted and contemned as Vassals and Outcasts Resolution Through the malice of Sathan wicked men who neither know them nor God their father but hate God in them and them for his sake who permitteth his children to bee abused by the world because it makes for their present triall and for the increase of future glorie 1. Ioh. 3. 1. and 1. Pet. 1. 6. 7. Rom. 8. 18. AEnig 265. Seeing the spirit of feare is contrarie to the spirit of adoption how then can they feare which are once adopted Resolution Adopted children of God feare not now with a seruile feare of punishment only as slaues their Lords or malefactors their Iudge this feare is expelled by faith but they do still feare the displeasing of God with a childe-like reuerence out of a louing affection to God as vnto a father Psal. 13. 4. they feare transgression rather then condemnation AEnig 266. How can they be said to bee reconciled vnto God whom God did alwaies loue Resolution The elect were euer loued of God in his eternall decree and purpose yet being by Adams disobedience imputed and their owne naturall corruption together with the fruites thereof become enemies to God and hee to them sinne hauing made a separation they are actually reconciled being loued indeed when by their faith they doe laie hold on the death of Christ for remission of sinne and haue the image of God restored by the spirit of sanctification Rom. 5.7.8.9 AEnig 267. What is that which at once is both olde and new and how Resolution The soule of an elect man by grace of sanctification is renewed to the likenesse of God in righteousnesse and true holinesse yet still reteineth much oldnesse of corruption new it is then by reigning grace and old it is by remaining sinne Rom. 7. 23.24.25 AEnig 268. How may one at once be both persit and vnpersit Resolution The Saints be perfit by imputation of Christs perfection Also in respect of their sincere delire to please God and of their endeauour toward actuall perfection yet in respect of their manifold wants and sinnes the best men are still vnperfect Phil. 3. 12. 13. AEnig 269. How may one and the selfe same person be all flesh and all spirit at once Resolution The childe of God because hee is sanctified throughout in all parts therefore is all spirit but because his sanctification is not perfit in degree therefore he is also all flesh spirit and flesh grace and corruption being so mixed together in the whole man as wine and water in a cuppe or as light and darkenesse in the aire at the break of the day Rom. 7. 14. 15 16. AEnig 270. Who is he that hath two bodies and two spirits at once yet is but one man and how this may be Resolution A truely sanctified person hath one body of flesh another of death Rom. 7. 24. Also he hath one spirit which is his soule and the holy spirit whereby he is led Rom. 8. 1. AEnig 271. Who is he that at once is both free and bound and how this may be Resolution Euery Saint is free both from the curse and power of sinne the bondes whereof are broken in his new birth yet he is bound still to serue God his Creator and redeemer in newnesse of life Rom. 7. 6. AEnig 272. How may one man at once be both vnder grace and vnder the law and yet hee that is vnder grace is not vnder the law Resolution One man at once may both be vnder grace and vnder the instruction and regiment of the law Yet whosoeuer is vnder grace at the same time he is not vnder the malediction and irritation of the law but is freed from it as it is the strength of sinne and accurseth euery sinne Rom. 6.14 7.4.5 AEnig 273. How may one lawfully kill himselfe Resolution Himselfe in Scripture signifieth the corrupt lasts of our reason and will which may lawfully be killed by mortification Col. 3.5 but himselfe that is his person he must preserue and cherish Eph. 5. AEnigma 274. How may one both loue himselfe and deny himselfe at once Resolution Thus. One may loue his person which is himselfe and deny his euill affections which are as himselfe at one time AEnig 275. How may it be that one should sinne no more while he liues And yet there is no man liuing which senneth not Resolution He may be said to sinne no more who earnestly striueth against his sin to weaken and keepe it vnder and in whom the desire and pronenesse to sinne is corrected by grace such a one by reason of his affection would not sinne and by reason of his strife against sinne he sinneth lesse then he was wont to doe daily casting new mould vpon his sinnes to bury them AEnigma 276. How is it that sinne doth still liue in vs if sinne be dead in vs and we dead in it Resolution It fareth with sinne in a truly sanctified person as it fareth with a souldier that hath taken a deadly blow yet still mooues and stirs or with a sick man who still liues yet hath a deadly vnrecouerable disease likewise sinne in the godly hath by mortification taken a deadly wound and can neuer recouer his former strength yet is still aliue moouing and tempting vs to breake Gods law Rom. 7. 22. AEnig 277. How may one bee raised from death whiles he is aliue From the death of sinne the Elect are raised by Christ euen while they are aliue in the flesh to walke in newnesse of life Rom. 6.4 this is the first resurrection AEnig 278. How may there bee in one man both peace and warre at once Resolution Peace with God warre
with his lusts Rom. 5.1 7.22 as the wicked haue peace and league with their sins but warre with God at one time AEnig 279. How may one at once both worke and fight Resolution The true Christian doth at once both performe the worke of his calling and fight against the hinderances whereby the world sinne and Satan would withdraw him from his worke or discourage him in it as Israelites in building Ierusalem AEnig 280. How may hee say who shall free mee from sinne who is already freed from the law 〈…〉 Resolution One who is in part freed from the tyrannie of sinne may desire and long to be perfectly freed Rom 7.24 AEnig 281. How may one repent before he haue repentance Resolution The child of God hath a sound purpose and desire to repent which with God is accepted for repentance before he hath the power and grace of repentance so he repents in will ere he hath actuall repentance wrought in him AEnig 282. How may one haue repentance without repentance Resolution When one hath true repentance wrought in him whereof he neuer need to repent him because it springs out of a godly sorrow for sinnes and tends to saluation then hath hee repentance without repentance 2. Cor. 7.10 for he neuer repenteth him that he hath repented AEnig 283. How may one confesse and leaue his sin yet not repent Resolution If his confession be hypocriticall from stinge of conscience or perforce and not out of displeasure of heart for sinne and hope of forgiuenesse thorough Christ and that he leaue his sin touching the act because he lacks occasion or strength to do it not in affection because he hates it such confession and leauing sinne argueth no sound repentance AEnig 284. How may the children of the kingdome be cast out and harlots enter in and be saued Resolution Such as be children of the kingdom by outward couenant and profession onely as proud Iewes were being without faith and repentance shall be cast out and refused when beleeuing penitent harlots shall be receiued vnto saluation AEnig 285. How can there be in this life a righteous person who needs no repentance Resolution If we speake absolutely there cannot be any such righteous person but there is if we speake comparatiuely for one who hath already repented departing from his sinnes and hauing made good proceedings in a righteous course of life hauing done many good works hath not such neede of repentance as one that goeth still astray being dead in sinnes and trespasses or that is newly turned Also one that thinks himselfe to bee righteous without fault in his owne opinion needs no repentance AEnig 286. Seeing repentance is a grace hidden in the heart how can the Angels who know not our hearts ioy at the conversion of sinners Resolution Angells by outward signes and effects doe obserue and know the inward conversion of our hearts and do ioy therin because it turnes to the honour of God to the increase of Gods kingdome which they greatly loue Also they delight in the good of all elect persons who together with them make vp one glorious Church in heauen Luk. 15. AEnig 287. How may one liue in a grosse sinne till death and yet be saued and another doing so shall not be saued Resolution If it be his secret sinne which he doth not know and marke to be a sin such as the polygamie of the Fathers and fornication amongst the Corinthians and vsury in England were thought to be he that repented not of such sinnes particularly may be saued so hee doe repent generally whereas another liuing in such a sinne against the light of his conscience cannot be saued without a speciall repentance for it Luk. 13.3 AEnig 288. What is that without which we cannot be saued yet is no cause of our saluation Resolution It is good works which be no cause of our saluation and yet the elect which are of yeeres if they haue space and time to do them cannot be saued without them for they are the way to the kingdom though they be not the cause of reigning AEnig 289. To what purpose is it to do good works yet wee are neither iustified nor saued by them Resolution God works though they cannot merit our saluation being both vnperfect and spotfull yet are we bound to do them to obey the commandement of God to glorifie the doctrine and name of God to edifie our brethren to witnesse and assure our owne faith and election and finally to stop the mouthes of the wicked Also to aedifie the weake AEnig 290. How can our good workes please God seeing they haue in them such wants and spots as God hateth Resolution As good works come from our faith and be fruits of Gods spirit so they please God by the intercession of Christ couering the defects and stains of our workes by the mantle of his death and righteousnesse AEnig 291. If heauen be freely giuen for the merit of Christ how is it then the reward of good works Resolution Though heauenly happinesse bee freely giuen as the purchase of Christs passion yet because it is giuen in the end of our life after the workes done as a recompence vseth to be giuen to labourers in the end of the day hence it is in Scripture called a Reward not of debt as due to our worke but of free fauour the better to encourage vs to our worke Matth. 5. AEnig 292. How is it that no man did euer see the Father and yet he that seeth Christ doth see the Father Resolution No man did euer see the Father immediately because the brightnesse of his Maiestie cannot bee endured by any mortall creature but God being in himselfe invisible became after a sort visible in Christ whose doctrine life and miracles be as it were an image or looking glasse wherein to behold the diuine truth power bounty mercy and goodnesse AEnig 293. If in heauen we shall see God as he is and know him as we are knowne how is it written that then our knowledge shall cease Resolution In heauen our knowledge shall bee perfect and immediate by the vision of God himselfe and therefore such meanes as wee haue heere of getting knowledge shall cease no books no ministerie no doctrine c. AEnig 294. How is it eternall life to know God and Christ and yet many shall perish which know God and Christ Resolution It is the beginning of eternall life to know God and Christ by the speciall knowledge of faith begetting in vs affiance and loue in God therfore such as know God and Christ and yet do perish it is because their knowledg is generall and empty of confidence and loue AEnig 295. How may it be that one shall not see that which he doth see Resolution That which one doth see spiritually it may be he shall make no vse of it to himselfe and then hee were as good not
denying it in his works prooues a great lyer 1. Ioh. 1. 6. AEnig 372. How may one bee both a man and a beast at once Resolution As Herod was by nature a man in qualitie a foxe for his subtiltie and wilinesse Also obstinate and desperate sinners haue the substance and shape of men yet the condition of dogs and swine Mat. 7.7 AEnig 373. Who is he that sleepeth while hee is awake Resolution The carnall and carelesse gospeller his soule sleeps in sinne being secure of Gods iudgments while his bodily eyes be awake also on the contrary the soule of the godly is watchfull when the eyes of the body are closed with sleepe euen in bodily sleepe his heart sleepeth not AEnig 374. How doth the Scripture call some righteous who haue no true righteousnesse in them or imputed to them Resolution One whose life is outwardly reformed may lacke both inherent righteousnesse a fruit of Sanctification and imputed righteousnesse by faith yet doing many righteous deeds may seem to himselfe and to others to be righteous and somtime the Scripture calls such righteous speaking of men as they appeare not as they are Ezek. 18. Ezek. 3. AEnig 375. Who are they that ioy in that that hurts them and loue that which they abhorre and how this may be Resolution Sinfull scorners reioyce in iniquitie and make a pastime of sin which turns to their destruction in the end also they loue such euils in themselues as they abhorre in others Rom. 2. Mat. 7. 2.3.4 Mat. 23.23.24 c. AEnig 376. How may it be that sin should be dead in any person and that person not mortified and dead to sinne Resolution In the phrase of Scripture sinne is said to be dead when it lyes still without moouing not vexing and fearing the conscience this is but a seeming death of sinne which may be and is in many who neuer knew what true death and mortification of sin meant Rom. 7.8 AEnig 377. What bread is it that alwaies hurts the owner and the eater Resolution It is the bread of oppression gotten by deceit and violence which being sweet in the mouth prooues grauell and bitternesse in the belly Prou. AEnig 378. What sinne is that that most dishonoreth God yet is least regarded of men Resolution It is the secret vnbeleife of the heart which at once robs God and spoyles him of his mercy truth and power whereas most men make least account of this sinne because it is most high from common vnderstanding and from common sense AEnig 379. How may one worship the true God yet be an outward Idolater Resolution First if the true God be worshipped in a strange manner by a worship not commanded in his word as Papists Secondly if the true God bee worshipped out of Christ or not by or with Christ as the Iewes and Turks do worship him Thirdly when men are present at Idoll-seruice and yet reserue their hearts for God as neuters and time-seruers doe AEnig 380. How may one be both a Vassall and an Emperour at once Resolution If a worldly Prince be a slaue to his owne passions and lusts he is at once both a Vassall of sinne and Emperor of men Also euery godly person reigning as emperour ouer his affections confesseth himselfe a vassall and seruant to do all homage vnto Christ his Redeemer AEnig 381. What vice is that that maketh men likest the deuill and vnlikest to Christ and how this may be Resolution It is the vice of enuy and pride wherby men most resemble Satan who out of most deep pride against God and enuy against man ouerthrew himselfe and all mankinde AEnig 382. What fountaine is that that sendeth forth both sweet waters and sowre and how this may be Resolution It is a malicious and blasphemous tongue which at once blesseth God and curseth man Iam 3.9.10 AEnig 383. How is ignorance a sinne yet one may be ignorant without sinne Resolution Ignorance of some truth which we may know and are bound to know is a sin against the first Commandement yet one may be without sinne ignorant of many things which be vnpossible to be knowne and vnbehoofefull such is the ignorance of Christ and of the Angel touching the last day and of man touching the same and all other secrets of God which his word doth not teach AEnig 384. What is that that maketh some mens best works their greatest sinnes and how this may be Resolution It is a false heart or an euill vnbeleeuing heart mockinge God with shewes and men with apparances of pietie and vertue when all is rotten and vnsound within at the bottome Esay 1. and Esay 66. AEnig 385. 386. How may one sinne necessarily yet not certainely and compulsarily How is there a necessity of sinning where there is a liberty of willing Resolution All wicked men sinne necessarilie being seruants and bond-men to sin so as they can doe nothing but sinne yet their will sinning freely by election they sinne without compulsion as Christ saith of the Iewes Iohn 8. they would do the lust of Sathan their father yet addeth that they were bound necessity and liberty may well meete together a thing may be freely done which is yet necessarily done howbeit liberty compulsion cannot stand and agree in one man the will of men is neuer compelled yet is it in seruitude to lust AEnig 387. How may one at one time in respect of one thing both see and not see Resolution An euill man may see a truth speculatiuely to koow it yet not so see the same truth as to practise it AEnig 388. How may one denie him whom he professeth Resolution If he denie him in deedes whom he professeth in words AEnig 389. How may God iustly not hinder sinne when hee may yet it were a fault in vs so to doe Resolution God is most free men are bound to his law Also it is a part of iustice in God not to hinder sinne when thereby former sinnes are to bee finished lastly sometime this not hindering of sinne prooues occasion of many and great good as in Adams fall in Dauids and Salomons sinne in Peters deniall AEnig 390. How are we commanded to contend for the faith and yet contention is forbid as a fruite of the flesh Resolution There is a holy and necessarie contention when according to our vocation we striue for the feare and worship of God for vpholding the doctrine of faith with desire not to ouercome men but the errours vnto Gods glorie and profit of the Church but priuate contention with bitternesse in our owne quarrels or publike needlesse and godlesse contentions be fruits of the flesh AEnig 391. How may one doe many good things yet himselfe an euill man Resolution Herod and Iudas not hauing faith a good conscience were ill men yet they did many things which for substance of the worke done were good and good
to others yet in respect of the persons who did them they were no good but euill workes for an euill tree cannot bring forth good fruite AEnig 392. 393. How may two moue the same question yet the one offend the other not How may three laugh at one thing and onely one of them be without sinne Resolution If the one moue it curiously for strife sake the other soberly for learning sake to be better instructed or if the one do it out of doubt and distrust as Sarah about her sonne promised the other out of faith as Abraham did who laughed for ioy because he beleeued the message touching a childe in his old age but Sarah of vnbeleife was mooued to laugh Ismaell in flouting manner as a Scoffer Gen. 21. AEnig 394. How may one offend more by doing a good thing then an other shall do by doing an euill thing Resolution He that doth a good thing against his conscience whiles he iudgeth it euill is more a trespasser then hee who doth some euill ignorantly not knowing it to be euill AEnig 395. How may one without offence of God aske something of him which hee will not giue yet another asking what he is willing to giue shall offend Resolution A childe may aske the life of his father a wife of her husband yet not offend though God be vnwilling to graunt it being asked with condition of his will the Isralites murmuring in distrustfull sort asking meate which God was willing to giue did sinne in their praier Paul sinned not in crauing to haue that prick of the flesh remou'd though God ment to denie it because he praied with submission to his will AEnig 396. How may one be a looser at that time when he is a Winner Resolution A couetous man may winne much worldly wealth and yet bee thereby a looser of his soule also an euill preacher may be a looser of himselfe when he winnes others vnto God Lastely many a wicked man looseth his credit at what time hee gaines some commoditie AEnig 397. How is Vsury a sinne yet one may be an Vsurer without sinne Resolution Vsurie whereby wee encrease our stocke by compact in respect of lending mony or other things to the hindrance of our neighbour is a sinne but to increase our spirituall graces by the due vse of them is a Christian vsury and commendable AEnig 398. Seeing God alone is to be worshipped how may we worship men without sinne Resolution There is a religious diuine worship which by our bodies and soules is to be performed to God as to the searcher of the hart and Lord of all wherof no part can bee giuen from him to any other without sinne Act. 10. 26. Math. 10. 4. Reuel 19. 10. But a ciuill worship is due to magistrates and all our betters in respect of their authoritie and giftes euen by the commandement of God which not to giue willingly is a sinne AEnig 399. How may the first be last and the last be first Resolution This is fulfilled in the Iewes and Gentiles who being called after the Iewes were receiued into fauour and stand in grace while the Iewes who were before them for outward vocation are now cast out for their vnbeleife become the last they were last in acceptation with God who were foremost in his outward vocation whereas the Gentiles being last by vocation became first in acceptation AEnig 400. What is that that was once mortall and twise immortall Resolution It was Adams body once mortall by sinne twise immortall once by creation second time by glorification AEnig 401. How may death which is as the wages of sinne and porch of hell bee yet the way and passage to heauen or how may heauen and hell haue both one gate Resolution Death naturall is the gate and doore to let into the pallace of heauen such as fall a sleepe in Christ and others that die in vnbeliefe and sinne into the dungeon of hell this difference hapneth by the merit of Christ his death sanctifying death to his members to be a porch of paradice and not to others to whom it proues a part of their curse a passage to the infernall lake AEnig 402. If Christ hath destroied death by his death how is it that the godly must die Resolution Christ hath destroied and so taken away the sting of death as it shall not hurt the godly but help them rather yet they die first to fulfill Gods decree secondly to obey his will and ordinance thirdly to be ioyned immediately and fully vnto Christ their head hauing in their death put of sinnes with their bodies AEng. 402. How hath Christ ouercome death by his passion yet death is the last enemie that shall be destroied Resolution Christ in his passion got a victory ouer death in part at the last resurrection hee shall haue a full conquest before the curse was remoued but at the iudgement the thing it selfe shall be quite done away to haue no power ouer faithfull persons AEnig 404. How is it appointed for men once to die yet there are many that shall not die Resolution Ordinarily men die once by vertue of Gods appointment whereas some dead were raised and other at the great iudgement shall only be changed this is extraordinarie howbeit that change is a kinde of death AEnig 405. How can a body which is dead and rotten yet liue at the same time that it is dead Resolution The bodies of Abraham Isaac and Iacob and so of other Saints At what time they are dead and rotten in the graues they are 〈◊〉 to God to whom all liue who hath made a Couenant of life with the bodies of the elect as well as with their soules and is fully purposed to raise them at the last day therefore to him they are as if they were already quickned to life Math. 22. 23. AEnig 406. How may it be that dust shall be made to liue Resolution At the resurrection bodies mouldred to dust by the mightie power of Christ shall be restored to life being ioyned to their owne soules 1. Cor. 15. 22. AEnig 407. How is it that all shall rise from death and yet the resurrection is called the resurrection of the iust Resolution All men and women shall rise for resurrection shall bee of iust and vniust but because the benifit of the resurrection appertaines to the iust who shall then be glorified in their bodies thence is it called the resurrection of the iust AEnig 408. How may bodies bee spirituall and yet remaine bodies Resolution At the resurrection the bodies of the Saints being the same in substance as before yet because they shall bee susteined and preserued by the immediate workeing of the spirit without naturall meanes of Phisicke meat c. hence are they called spiritual though they stil be bodies 1. Cor. 15.44 AEnig 409. How is Christ iudge of quicke dead yet it is