as a schoolemaster leads vs Gal. 3.24 and in Christ all the promises of the Gospell are fulfilled 2. Cor. 1.20 the ceremonies also shadowed him and figured him who was the body Col. 2.17 but the body is in Christ. Therefore all hearers and teachers if they will profit in all their hearing teaching and reading must haue the eye of their minde turned toward Christ as the faces of the Cherubins were turned toward the Mercy-seat Do thus if euer you will do well digest this rule practise it pray for grace to do it it is a rule of rules August in Psal. 71. In some sacred stories and other places of holy scripture some thing is left out which in some other place of scripture may be found August in Psal. 77. Example in Heb. 12.21 Reports of Moses which is omitted in his story Exod. 9. Also Dauid in Psal. 105. mentioneth diuers things which in the story Exod. 4.5.6.7 chapters was left out The reason whereof is not forgetfulnesse or ouersight but the spirit setteth downe the sense in some places and the words in another affecting breuitie and to stirre vs vp to more search All testimonies of scripture are healthfull to men of sound vnderstanding dangerous only to the peruerse and froward who will not bowe their blinde reason and stubborne affections to the scriptures but wrest them to their owne peruersnesse August in Psal. 48. 2. Pet. 3.16 The knowledge of tongues H G L. also of Artes Gr. Rh. L.R. c. and good store of good Interpreters bee needfull for such as would so exactly know the scriptures as to be able learnedly and exactly to expound them to others The scriptures speake some things of Christ the head which also belong to his Church the body Aug. in Ps. 21. as Acts 4.9 why dost thou persecute me i. my members also 1. Cor. 12. 12. euen ' so is Christ i.e. the Church which is the mysticall body of Christ. The reason is because of the most straite coniunction between the head and the body Some speaches of scriptures are affirmed of or directed to one which belong also to others August Math. 16. 17. 18. the words of Christ to Peter were ment to all the Apostles as well as to him as appeareth by Iohn 20.22.23 The reason Christ tooke his beginning of one to teach vnitie to his Church in the confession of faith Of this nature be the Epistles of Christ intituled to the Angell of the Church but directed and ment to the whole Church See Reuel 3. 16. The reason is because the health or decay of the flock depends vpon the worth and vnworthinesse of the pastors Some things are said in scripture not according to the truth of the thing said but after the opinion of the time as others thought Thus Scribes and Pharisies are termed righteous Luk. 15. Hieron in Math. cap. 24. Thus also they bee called builders Acts 4. and Ioseph Christs parent or father Luk. 2. and thus hypocrites are said to haue faith Iames 2.18.19 Those good words of Scripture which we do not presently vnderstand let vs religiously beleeue and diligently ponder till the spirit open our wits Aug. in Psal. 54. Because it pleaseth God to keep our wits shut for a time that wee shall not distinctly see what yet wee are bound to credit for truth because it comes from a God of truth Thus did Peter Iohn 6. 68. and Mary Luk. 2. 51. The scripture vseth to call men by the names of beasts Chrysost. in Gen. homil 12. Thus the Pharisies and malitious Iewes are called serpents Math. 3.8 hereticks dogs Phil. 3.2 desperate sinners swine Matth. 7. wicked slanderers aspes Romanes 3. meeke ones doues wise ones serpents for the likenesse of qualities and passions there be giuen the same or like names to diuers creatures Scripture doth not alwaies allow the things and actions from whence similitudes be fetched Aug. in Ps. 157. as the fashions and manners of thiefes vniust stewards and Iudges Sacred scripture affordeth vs examples of all vertues theologicall politicall morall oeconomicall yea and of all vices prescribing remedies against all sinnes Chrys. in Act. homil 9. Examples of this rule abound euery where and offer themselues to the Reader that obserues the scripture The reason is because Gods word is perfect so is no other writing of any author whatsoeuer The knowledge of humane histories written of the Persians Babylonians Graecians and of the Romanes especially brings no small light to vnderstand sundry parts of scripture namely the books of Daniel and Reuelation which conteine historicall prophesies of things to be perceiued by the euents which are recorded in prophane and ecclesiasticall historiographers Euents of things set downe in humane stories is best interpreter of the prophesies in the Reuelation which book to the Fathers which saw not the euents as we do was therefore darker and harder to them then to vs. In way of disputation the Scripture somtimes infers some absurd consequents which follow vpon some error held by others whom the holy ghost would reforme by laying forth the absurdities which attend vpon their false opinion Augustinus de doct christ l. 2. â— 31 Examples hereof Rom. 4. 14. also 1. Cor. 15.16.17.18 For there is no better way to convict an erronious or hereticall fellow then by laying forth the wicked or foolish things which ensue and arise from his false conceits and thus also the truth is much holpen We may not neglect or lightly esteeme or slightly passe by any thing which we read in Gods word bee it mention of names or obseruation and distinction of time rehearsall of rites and pedegrees or any such matter which may be thought meane Because the holy Scripture being a word of a God infinite in wisdom conteins an infinite treasure if it haue exquisite searchers Did not Paul from obseruation of the time when Abraham was circumcised Rom. 4. 8. and when the Law was giuen Gal. 3. also from Christ his suffering without Ierusalem and from killing the beasts without the camp Heb. 3. gather very wholesome and waighty truths ergo contemn nothing which is found therein Chrys. Hom. 22. and 24. vpon Genesis To the vnderstanding of Scripture there needs great search Iohn 5. with earnest prayer Psal. 119. The reason because otherwise that which lyeth deep in the bottom for want of care may remaine hid from vs. Chrysost. One and the selfesame trueth is taught by many sundry similitudes in sacred scripture and in sundry formes somtime by precept somtime by exhortation sometime in prayers in thanksgiuings in examples and sometime in threatnings August in Psal. 8. The reason is that by varying the manner and forme of speach and teaching not only disdaine and weariness may be remooued but the truth receiueth better impression through such kinde
and deede exalting himselfe aboue Kings and Emperours and all that is called God 2. Thes. 2.4 AEnig 184. How may one be many yet these many be but one Resolution A naturall body is one yet consistes of many members also the misticall body which is the vniuersall Church of Christ hath many particular Churches as members yet is but one Church 1. Cor. 12. 12. Lastly a particular congregation hath many Christians as members yet is but one assembly where all things are done with one accord Act. 5. 12. AEnig 185. How may one Church be both visible and inuisible militant and triumphant at once Resolution The holy Catholike Church which consists of all the faithful it is but one yet at the same time it is both inuisible in respect of election and faith which make men members of this Church yet cannot bee seene And also visible as it consists of men and women who may bee seene warring in some of her members against Sathan here in earth whereof it is called militant whiles others hauing ended their warfare their soules reigne in heauenly glory and thereof is called triumphant AEnig 186. How may the Church be called the fulnesse of Christ in whom dwelles the fulnes of the godhead Resolution The Church being Christs misticall bodie he as the head of it reckens himselfe defectiue and vnperfect without it as if he wanted some things of his fulnesse though himselfe in his person wanteth nothing but filles all in all things because the godhead dwelles in him bodily Ephes. 1. 13. col 2. 9. AEnig 187. How a mother of many children may at the same time be a Virgine Resolution The true Church which is the mother of many children yet in respect of keeping her faith to Christ vndefiled without mixture of errors she is a Virgine and so is euery assembly abiding in the soundnesse of faith AEnig 188. How many one marry two sisters without sinne it being very sinnefull to marry two sisters Resolution Christ first married spiritually to the beleeuing Iewes afterward accepted for his spouse a Church out of the Gentils which became sister to the Iewish Church Cant. 8.23 but the marriage of two sisters either naturall or legall is wicked AEnig 189. What Creature is that that is both in heauen and in earth at once and how this may bee Resolution The man Christ himselfe sitting in heauen yet at the same time is in earth in his members Act. 9.3 Also one part of the church is in heauen another remaines in earth Lastly euery true Christian for his person is in earth and for his conuersation he is in heauen Phil. 3. 20. AEnig 190. What woman is that which alwaies giues sucke yet is alwaies in trauaile Resolution It is the true Church of Christ trauelling continually to bring foorth more children to God whiles out of her two brestes she ministreth sucke to such as be alreadie new borne AEnig 191. How can that society bee inuisible that consistes of visible persons It is answered in the 185. Resolution AEnig 192. What is that that is at once a kingdome a house a vine a body and a City and how Resolution The true Church is like vnto all these Christ ruling therein as in his Citie kingdome and house husbanding it as a Vine that it may be fruitfull sauing it as his body Eph. 5.15 AEnig 193. What woman is shee that hath children to be her fathers Resolution It is the Church whose faithfull Ministers are both the children and the Fathers of the Church AEnig 194. Who is that which at one time is both fighting and tryumphing And how this may be Resolution Christ at one time did both fight and triumph on the Crosse Col. 2. 15. Also this is the case and condition of his Church See 185. AEnig 195. 196. 197. How can a man be of the Church and not in the Church and in the Church yet not of the Church How may such as bee without the Church be more of the Church then such as be in it How may wolues be within and sheepe without the Church the Resolutions Dauid and Ioseph when they were exiled and liued among the Pagans were more of the Church then such hypocrites as liued in it Also such as be vniustly excommunicated as the man in Ioh. 9. be more of the Church than the false guides be which cast them out who being within the visible Church yet are but wolues when the godly cast out by them bee the true lambes and sheep AEnig 198. How may one bee a brother who is no member of the visible Church Resolution One lawfully cut of for some crime is no member of the visible Church for the time Math. 18. yet he is to be dealt withall as a brother 2. Thessal 3. because hee still holds the profession of Christ though he faile in practise and bee scandalous in life and manners AEnig 199. 200. What kingdom is that where all subiects be Kings And how this may be What kingdome is that where a King and a subiect be equall And how this may be the Resolutions It is the kingdome of Christ vpon earth where euery subiect is a spirituall king partaker of Christs royall dignitie and by his spirit subduing carnall lusts Also in this kingdome an earthly king is no more accepted then a priuate man with that God who is no accepter of persons Rom. 6.11 yet for his office and power among men farre aboue his subiects Rom. 13.1 AEnig 201. What kingdome is that which is in this world and yet not of this world And how this may be Resolution It is the spirituall kingdom of Christ ouer his Church which is in this world as touching the persons subiects who inhabite heere in this world but as touching the maner of gouernment that is not worldly as other kingdomes but spirituall as Christ the king is spirituall raigning by his spirit and word ouer his people for spirituall ends AEnig 202. What body is that wherof the members are distant from themselues as farre as East and West and from their head as farre and further then North and South and how this may be Resolution It is the mysticall body of the Church whose members are dispersed thorough the whole earth And whose head is aboue in heauen while shee way fareth as a pilgrim in earth AEnig 203. Who is that woman which in the time of Iohn the Euangelist did reigne ouer the Kings of the earth and sat vpon seauen hills Resolution It is the Citie of Rome to which many nations and prouinces were subdued the Romans then being Lords almost of the whole earth and which was situated vpon seauen mountaines or hills which as it is said with their names are extant and knowne till this day Apoc. 17. 18. AEnig 204. What beast is that that hath seauen heads and ten hornes Resolution The Romish
a kinde of invocation to them as Psal. 8. And how shall they call on him whom they do not beleeue therefore they may haue faith as they haue reason the facultie without the vse AEnig 428. How is God found of such as seeke him not seeing it is written God is found of such as seeke him Resolution Elect sinners before they bee found of God and converted they are found without their seeking God rather seekes them as in the Parable of the lost sheep Luk. 15. and of the Vineyard Math. â—â— but being once found and coâ—â—â—ted God mooueth them to seeke by which seeking they shall finde God more and more and thus they finde when they do seeke AEnig 429. How can mens flesh or garments be vncleane seeing they be the creatures of God and all be good which he hath created Resolution They may be vncleane ceremonially by touching of a Leper or dead corps c. Secondly as creatures they be not vncleane but cleane yet may bee and are defiled by contagion of sinne AEnig 430. How can God punish children with their parents who sinne not as they sinned Resolution Children doe not sinne by actuall transgressions as their Parents doe yet haue in them the selfe-same originall corruption which they drew from their parents and which will bring forth in time in such as be left to their naturall sinne the selfe-same fruits therefore as men destroy young Wolues and Foxes because they take the same pestilent nature and qualities with their dammes so God is iust by smiting the parents vpon the children for they be guilty by birth-sinne of his wrath and will tread in their parents steps AEnig 431. How Christ can be said to be only wise seeing others as Salomon be wise also Resolution Christ his wisdome is essentiall to him also most perfect whereby hee as God knoweth himselfe and all things exactly yea and he is the Author of all wisdome both in Angels and men and thus hee is onely wise which word onely excludeth not the persons of the Trinity but creatures who are wise but in part and by participation of Christ his wisdome and so as they cannot giue their wisdome to others AEnig 432. How can we giue any glory vnto God seeing hee can receiue no more than hee hath Resolution The glory which we giue vnto God is an acknowledgment and confession of Gods glorious properties his wisdome goodnesse and power before men that they magnifie him with vs and not any addition to his most absolute glory which he had with himselfe from euerlasting Ioh. 17.4 AEnigma 433. How doth Christ say to his Apostles you haue entred into other mens labours yet Paul denieth that hee built vpon any other mans foundation Resolution Christ meaneth the Prophets and the labours which they take to instruct the Iewish Church by their diuine writings and Paul saith truly that hee built on no mans foundation because he preached to the Gentiles which before had not heard of Christ as he saith Rom. 15. AEnigma 334. How is euery man bound to please his neighbour yet he that pleaseth man cannot be the seruant of Christ Resolution We must please our weake neighbour in that which is good and profitable to aediâ—ie him Rom. 15. 1.2 but wicked and stubborne sinners in that which is against honestie and religion we may not please if we will approoue our selues the seruants of God and thus Paul is to be vnderstood of pleasing Infidels against Christian faith to their destruction Gal. 1.10 AEnig 435. How was the sound of the Apostles gone into the whole world then when the Gospell was not euery where preached Resolution That in Paul his time the sound of the Gospel came into all places of the habitable and inhabited world is very cleare by Ro. 15.19 Col. 1.6 23. Rom. 11. according to the commission of Christ Matth. 28. which no doubt the Apostles faithfully executed howbeit now in our times many of those countries which first enioyed that light haue through their vnthankfulnesse lost it as Christ threatneth Reuel 2. Also some Countries might then lye drowned vnder water which are bared and dry since and some since found out which were then vnknowne AEnig 436. If God be rich towardes all how be any reiected and left poore and naked of grace Resolution By all is not ment euery singular person but it is put distributiuely here in Rom. 10. 11. to all that is whether Iewes or Gentiles without distinction of Country as in time past vnder the law also restrictiuely with limitation to all which beleeue and call vpon him AEnig 437. How is it that the Prophet praieth to be taught to number his daies yet euery childe can do so much Resolution It is one thing to number our daies Arithmetically to summe vp our yeeres which is soone done it is another thing to number them Theologically or Christianly to be led to wisedome and godlinesse by consideration of their shortnesse and vncertainety which is not done but by grace from God AEnig 438. How may one at once bee married and not maried possesse riches and not possesse vse the world and not vse it Resolution This is done by mortification and deniall of a mans selfe and contempt of the world which causeth that they which are indeed maried and haue possessions yet haue no hinderance thereby to godlinesse and the kingdome of heauen because they set not their hearts vpon them AEnig 439. How the same persons may be at once both children and seruants to another Resolution As God is both a Lord and Father so the belâ—â—â—â— may be at one time though 〈…〉 respects Seruants to the 〈◊〉 and Children to that Father AEnig 440. What ladder is that which toucheth both heauen and earth and how this may bee Resolution That ladder is Iesus the sonne of man Ioh. 1. â—v last who toucheth heauen by his diuinitie and earth by his humanitie also his mediation hath made peace between heauen and earth ioyning God and men together who were enemies through sinne Ephes. 2. and finally by whom it is alone that wee haue accesse to the kingdome of heauen for he is scala Coeli and the way and life AEnig 442. How may creatures descend and ascend vpon a ladder which hath no stayers or steps Resolution The Angels those most noble creatures by ministring to Christ their head and for his sake and honour vnto his members do ascend and descend vpon the Sonne of man that mysticall and immateriall ladder AEnig 443. If God dwell in heauen and heauen be a creature how was God without a dwelling before the heauen was made Resolution This I answer with Augustine God neither needed house to dwel in when there was no heauen made for he was a heauen and a house to himselfe neither the heauens being made he did finde a seat as a stranger wearied with wandering the
also to remember vs and assure vs the better of the giftes promised in the worde and offered to vs in the Sacraments that they are giuen vs together with the signes this is a Sacramentall metonimie the obseruing whereof preserues from Transubstantiation The authority and strong credite which scripture hath with vs is from God whose word and voice it is so certified to our consciences by that spirit which indited it and is not deriued from the Church whose office is faithfully to interpret and preserue this word in purity by the vse of an holy ministery and so is the piller and ground of truth not a Mistris and Queene to commande and ouer-rule but an handmaide and seruant to expound it to the Saints therefore truly saith a learned author that the authority of Church in expounding Scriptures is ministeriall not absolute and soueraigne Men know by the scriptures such things as were otherwise vnpossible to be knowne of vs yet are of necessity to be knowne August de ciuitat dei l. 11. cap. 3. The whole mistery of Christ of which wee had neuer dreamed except it had beene reuealed in scripture neither can we ordinarily bee saued without knowledge of it Ioh. 17.3 the resurrection iudgement and things following were shewed in no other writers saue the sacred scriptures as God hath reuealed no superfluous thinges and vnprofitable matter so they had been still secret except hee had opened them All heresies haue risen from the corrupt and naughty vnderstanding of scriptures Hilarius aduersus Arrianos As from the ill vnderstanding of that 1 Tim. 2.4 Photius drew his heresie Christ to be man only not God Philip. 2.7 Marcian gathered the body of Christ to be not true but phantasticall and imaginary of those wordes in Iohn My father is greater then I Arrius grounded the inequallity between the god head of the father and of Christ. This happeneth by no fault of Scriptures but of men euilly vnderstanding them which cannot but breede errour as of well vnderstanding comes truth A particular example will afford a generall instruction when the equity of the thing done is vniuersall and the cause common otherwise not Iunius As we may not follow the examples of Ehud Sampson and Elias calling for fire because of these actions there were particular respects and speciall warrant no law to command to all what was done by them few The true cause why men erre in expounding scripture is for that they want the spirit of God inwardly to inlighten the iudgement and do not vse by plainer places of scripture to seeke light for those which bee more difficult and obscure else because they come with preiudice imposing a sense from themselues in fauour of their owne false opinion or bring not humble hearts and holy affections desirous to know the truth that they may obey it For men cannot know the trueth vnlesse they continue in his wordes Iohn 8. 32. Master White in his Treatise of the way to the true Church The scripture in the manner of teaching diuine things hath great respect both to our capacity and vtility Orig. contra Celsum lib. 4. God so speaking to man as if he were a man as Scholemasters fitt themselues to their yonge pupils and Nurses to their yonge infants whose meat they chew for them See Iohn 3. 12. Rom. 6. 19. I speake after the manner of man because of the infirmity of your flesh Where scripture dispraiseth and condemneth any man all actions which that man did are not dispraised absolutely As is to be seen in Iudas in Saul in Iehu and others Also where it commendeth the person of a man it followes not all his actes to be commended as in Peters deniall and Dauids adultery is very apparant but like a true glasse the scripture shewes what is faire and what deformed in euery one August contra Faustum If this had beene thought on that the Saints are not to bee followed but in good things nor in those neither if they be personall many would neuer haue made infirmities of the Saints a buckler for their iniquitie The scripture prophesieth both of good and euill things to come aswell of the abounding of iniquity and perils in the last daies and of the paines of hell as of the happinesse of the Saincts in heauen August Epist. 137. Because men being forewarned are halfe armed and that no man should be taken vnawares or be able to pretend ignorance In Scripture take knowledge of two generations one of good men the seede of Christ the other of wicked men the seede of the Serpent it must be marked what belonges to the one and the other and what is spoken of each particularly Hieron in Math. 23. See Psal. 1.2 and Psal. 3.7 throughout Because if these two generations and the things spoken of them be not wisely distinguished one shall not bee able to apply scripture rightly either to the vse of others or themselues Some sentences taken from heathenish authors are to be found in holy scriptures Hieron Acts 17.28 1. Cor. 15.33 Tit. 1.12 As the Egyptians spoiles furnished the Israelites Dauid holpe himselfe with the speare of Goliah so the holy Ghost strikes the heathens with their owne weapons and causeth heathnish books as handmaides to waite vpon diuine truth and as spoiles to enrich sacred diuinity But let others be wary and sober in the practise of this point It would be vsed wisely and religiously without preiudice to holy scriptures authority or hurt to the hearers or ostentation in the teachers It is a sure rule to be followed as in other actions so especially in sermons Let all things be done to edification Profundity and depth of Gods counsels and iudgements are not too narrowly and curiously to bee searched but wondred at with astonishment Aug. de vocat gent. lib. 1. cap. 4. After the example of Paul Rom. 11.33 O the depth c. The reason is because Gods waies are vntraceable and past finding out and secret things belong to God Deut. 29. vlt. As it is contempt to despise things reuealed which belong to vs and were written for our learning and comfort so it is a wicked curiositie to search into vnreuealed things which God hath kept in his owne power as why he would elect Peter and not Iudas c. Such things as wee cannot know them so it were not for our profit know them as what day the Angels were made and what God did before the world and in what place hell is and the iudgment shall be and such like All this checks such as search the time of Christs second comming and determine the ranks and orders of Angels Whatsoeuer things are written in Scripture are to bee referred vnto Christ who is author obiect matter and mark of old and new Testament for he is the end of the law Rom. 10.4 whereunto the law
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