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
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
incomprehensible by our reason yet being also a God of infinite truth and purity will not nay cannot write any false thing We may not rashly either our selues affirme or receiue from others any thing concerning Gods worship and mans saluation which wee do not read in scriptures August in Genes 4. Because all things necessary to faith and good maners or christian life are conteined in scriptures which are a perfect canon and touchstone of all things to be taught 2. Tim. 3. 16. 17. Whatsoeuer is truely and soundly collected from scripture is to bee beleeued of vs as though it were expresly written Greg. Naz. 5. lib. Theolog. The doctrine of the Trinity of 2. Sacraments of baptising infants and many such Reason is for that which followeth by good consequence from an expresse scripture is no lesse the minde of God then that which is in so many wordes set downe else godly and sound sermons and disputations and treatises were not to be credited and yet euery thing consonant to scripture is not to bee reputed scripture It is one thing to be scripture peculiarly so called another thing to agree with Scripture or to be grounded on scripture Whatsoeuer article and doctrine is necessary to saluation is deliuered plainly in the holy Scripture August 2. de doct Christ. 9. For otherwise the rule of faith and of life should come vnto a few learned ones except euidently it were taught in scripture so much as euery one may vnderstand for his owne saluation as also by this meanes there is left no plea for ignorance nor pretence of accusing the obscurity of scripture thereby to make people afraide of them as Papistes doe In euery scripture there is some thing visible and something inuisible there is a body and a spirit or soule the letters sillables and wordes be visible as the body but the soule and inuisible part is the sense and trueth wrapt and infoulded in the wordes which are as the barke ryne or bone the meaning within is as the roote and iuice or as the marrow The scripture deliuers some things of God which may be vttered and inquired into as that hee is the creator of the world and gouernour thereof the redeemer of mankinde c. but other things there be which are vnutterable and rather to be adored and beleeued then examined as the vnitie of his essence trinity of his person incarnation of the sonne and such vnconceiueable and vnexpresseable secrets Damascen de fide l. 1. c. 1. Reason is if nothing were found in scripture saue that which men may conceiue the reason and manner of then should not God be thought to be infinitely wise The scriptures haue an admirable and singular harmony and consent among themselues old with new Moses with the Prophets and Apostles with them both precepts promises and examples sweetely agreeing without contrariety though not without variety August de ciuit Dei 8. c. 14. Because the whole scripture comes from the inspiration of one spirit of verity who must needes be in all places like himselfe the whole scripture being but as one chaine or circle Such places as haue shew of repugnancy are easily reconciled by an intelligent reader August As where it is written 1. Tim. 2. 3. God will haue all to be saued yet Rom. 9. it is said he will not haue mercy on all a man of vnderstanding can see that one place speaks of one kinde of will the other of another Also that in Timoth. all may be ment not of euery one but of all sortes and kindes of men rich poore high low c. for there he speakes of the degrees of men for which prayer must bee made Thus by the thing before going or comming after and by the matter in hand all seeming ming contrarieties may be reconciled as when Christ saith in Iohn 5 may father worketh hitherto it seemeth contrary to that in Genes 2. 2. that God rested from his workes howbeit the very next wordes following doe accord these scriptures when he saith from the workes which he made that is from making more workes a new out of nothing but ceased not from preseruing and gouerning what hee had made as Christ ment in that place also Matth. 10. 10. it is written nor a staffe but in Mark. 6. 8. 9. Take a staffe whereas Mathew speaks of a staffe which might comber and burthen but Marke of one which might ease and releeue a traueller Thinges proper to the body are ascribed vnto and affirmed of the soule as hunger and thirst which are peculiar to the body to signifie the earnest desire of the soule and many other of like nature Because the soule is vnknowne to vs therefore the scripture speakes such things as appertaine vnto it in such wordes as our senses are best acquainted with the like is to bee said both of God angels heauen hell and most of diuine mysteries which are taught by earthly corporall things to help our rude and vnperfect knowledge If we do well distinguish times sundry things which seeme to iarre in scripture will bee soone accorded August As one of the theeues crucified with Christ did after the time of his conuersion reproue his railing fellow yet he himfelfe before his conuersion ioyned with his fellow in rayling And those shut vp in prison 1. Pet. 3. 19. were in prison of hel at that time when Peter wrote his Epistle but not when Christ preached by Noah vnto them The Euangelists in their narrations are diuers one from another but neuer contrary For it pleased the spirit to write that more fully by one which was more sparingly set downe by another and that which one toucheth not to expresse by another yet all speake what was true August in Iohan. The parable of the vineyard by Mathew alone of Lazarus and the rich man by Luke alone the story of the man borne blinde by Iohn alone cap. 9. Whatsoeuer is said in scripture by God for the comfort or erection of any one must be held to be said to all in the like case and condition Gregor morall 28. As the consolatory wordes spoken to Iosuah being in necessity Iosuah 1.5 are applied by the Apostle Heb. 13. 5. to all persons which haue any want or distresse Because to like or the same euils belong the same remedies and of like things there is like reason iudgement to be giuen this rule is of large and profitable vse for application of scriptures vnto our owne edification vpon like cases and circumstances both for reproofe exhortation and comfort Scriptures vnto Sacraments giue the names of the things or giftes which we haue by them calling circumcision the couenant baptisme our new birth and washing away of sinnes the bread and cup his body and bloud which is done to shew the similitude betwixt the signes and things giuen
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
to see it at all AEnig 296. How may it be that darknesse shall increase by light Resolution When such as are enlightned to knowledge do not walke in that light but sin against the will of God which they know that light in the end increaseth darknesse and leads to eternall darknes as in the Pharisies who persecuted Christ against their knowledge see Heb. 6.4.5.6 AEnig 297. How may he that knowes little haue more knowledge then hee that knowes much Resolution He that hath litle knowledge with good affection and care to doe what he knowes hath more true knowledg then he which knoweth much and doth not practise a litle actiue knowledge is worth much contemplatiue knowledge which is idle and vnfruitfull 2. Pet. 1.5.6.7 AEnig 298. How may there be a learned Ignorance and an ignorant knowledge Resolution When we are willingly ignorant of that which God would not haue vs know this is a learned ignorance as it is a blockish knowledge when wee are curious to vnderstand things hid from vs or when we do not apply our knowledge to practise AEnig 299. What is that which a man may deale and giue out to others yet himselfe not only still keep it but haue the more of it And how Resolution It is knowledg of heauenly things which the more we communicate and giue out to others the more we haue of it seeing it increaseth by vse as it is written to him that hath it shall be giuen AEnig 300. How may that which is grace be an occasion of great sinne Resolution If the grace of God be turned into wantonnesses as in those who abuse the knowledge of Gods mercies vnto libertie in sinning grace generall by abuse of it is the occasion of sinne AEnig 301. How may men prooue wise while they become fooles and prooue fooles when they become wise Resolution Such as become fooles in themselues laying aside all opinion of their owne wit in matter of saluation giuing ouer themselues wholy to bee gouerned by Gods word these prooue wise vnto God as they which are wise in their conceit thinking their owne discretion sufficient to guide them proue fooles before God AEnig 302. How can a meere man that is heere on earth be at the same time in heauen Resolution By christian hope whereby â—e so certainly looks for possession of heauenly blisse as if already he had it for we are saued by hope Rom. 8. AEnig 303. Seeing by faith we see our inheritance how then can we hope for it for hope is of a thing not seen Resolution By faith we haue a spirituall sight of our heauenly inheritance in that we beleeue the promise of it yet wee doe hope for it because we haue not a present bodily sight and enioying of it hope lookes for the effect of the promise faith to the truth of it AEnig 304. How may one at once beleeue both vnder hope and aboue hope Resolution One may at once beleeue vnder the hope of God and aboue the hope of man despayring in respect of mans reason or humane helps yet hoping well because of Gods promise and power as Abraham did Rom. 4. who from barren Sarah could not hope for a Sonne whom yet he hoped to haue because God had promised AEnig 305. How are we saued by faith only And yet it is written that we are saued by hope Rom. 8. Resolution We are saued by faith as the onely instrumentall cause And by hope we are saued because yet we enioy not the saluation which wee beleeue but by hope look only to possesse it one day Rom. 8. AEnig 306. How is it written that hope maketh not ashamed and it is an anchor And yet many there be which say they hope to be saued who are still wauering and doe neuer attaine the end of their hope Resolution It is Christian hope springing from God and grounded on Gods mercy and truth which confoundeth not other hope is no more hope than a dead man is a man AEnig 307. How may one doe well who doth not loue till he be loued and another if hee do so shall do ill Resolution The elect being first loued of God in Christ and hauing that loue shed abroade in their hearts through the holy Ghost are thereby moued to loue God againe wherein they doe well according to that that is written 1. Iohn 4. We loue God because hee first loued vs. But a wicked man who doth therefore loue his neighbour onely because hee was prouoked by some former loue and doth not loue God but in respect of some precedent temporall blessings herein doth ill not louing purely AEnig 308. What gift is that that is both greater and lesser then faith and how this may be Resolution It is loue which is greater then faith First because it extends further embracing God angels and men both good and bad men whereas faith lookes on God only vpon whose promise it leaneth Secondly loue is not only of larger extent but of larger lasting and continuance then faith which ceaseth when the thing beleeued is enioyed whereas loue remaines in heauen after this life howbeit loue is lesser then faith because it is the daughter and fruit of faith hauing no commendation or force but from faith which alone doth carry vs to Christ and gets vs iustified and sanctified by him A thing which loue cannot doe AEnig 309. How doth loue driue out feare yet the feare of the Lord abides for euer Resolution Loue driues out of the heart seruile feare wherby God is feared as a Iudge for punishment sake but the filiall and chast feare of the Lord whereby hee is feared as a father and sauiour this feare abides for euer as a companion of godly loue AEnig 310. How may one at one time both forsake that which he hath and haue that which he forsakes Resolution He may forsake it in affection being readie to leaue life substance and all for Christ if neede bee And yet haue all these still in possession AEnig 311. How may a Christian so esteeme the least of Gods earthly blessings as to thinke himselfe lesser then it yet ought so to contemne the greatest of them as to iudge them losse and dunge Resolution In regard as they are loue tokens and fruites of our redemption by Christ lent vnto Christians for comfort of this pilgrimage they ought highly to esteeme the least yet when they come in comparison with the excellent knowledge of Christ and with heauenly glory they may contemne them and account them vile as dunge AEnig 312. Seeing we are commanded to honour our parents how may we hate them without sinne Resolution When our Parents come in comparison with Christ and his Gospell in this case it is no offense to hate them that is to loue them lesse then Christ for naturall affection must giue place to godlinesse but simplie to hate them is a grieuous
sinne AEnig 313. How may one worship the true God yet haue many Gods at the same time Resolution If he worship the true God in profession yet giue away his heart to riches pleasures and other earthly things for this is spirituall idolatrie so many things we make our Gods as we loue and feare aboue God AEnig 314. How may two feare both one God and the one doe well the other ill Resolution If the one feare him for his goodnesse and mercie sake because hee would not offend him by sinne and the other feare sinning in respect of the euill and torment following sinne This latter feareth amisse while the former feareth a right AEnig 315. How may one at once both feare and reioyce or how reioyce in trembling Resolution First in respect of diuers obiectes as the women at the Sepulcre feared at the sudden and glorious apparition of an Angell but were ioyfull to see and heare that Christ was risen secondly the godly do all their duties to God with ioy and chearefulnesse in respect of Christs mediation Gods acceptance yet not without feare and reuerence in respect of Gods awfull Maiestie and least by their owne infirmitie duty bee not done as it should Psal. 2. 11. AEng. 316. What is that that is so stronge as can ouercom the mightie God and how this may bee Resolution It is praier faithfull feruent humble which after a sort causeth the mightie God to yeeld vnto it hindring many his iudgementes and pulling downe many benefits vpon them as is to be seene in the example of Moyses Exod. 32. and Iames 5. in the example of Elias praying for raine AEnig 317. What is that that speedes not when it speedes and how this may be Resolution It is godly prayer which though it alwaies obteine not that it doth aske for yet it doth euer obtaine some thing better for vs as the lame man in Act. 4 though he missed the almes he begged yet he got his strength which he asked not so many afflicted with pouertie sickenesse paine temptations or othâ—rwise are denied that releife they craue yet haue inward graces comforts giuen them which haue more benefit for them 2. Cor. 12. AEnig 318. What Messenger is that that is swifter then the Angels And how this may be Resolution It is true praier which sometime in a moment both carrieth our minde to heauen and brings vs backe an answer Dan. 9. Act. 10.4 AEnig 319. How will God haue no beggers in Israel yet in Israell there is nought but beggers Resolution It is Gods will to haue the poore so relieued and keept to worke as no man through extreame bodily want should be driuen to begge of another making beggery his profession or trade of life yet in Israell that is in the Church of God all be full of beggerie in respect of spirituall wants whereof the supply must howâ—ely bee begged of God in Christs name AEnig 320. How may one make a stronge crie and not yet open his month Resolution As Moyses at the red sea cried vnto God by the inward sighes of his heart and yet he spake neuer a word the like did Annah 1. Sam. 1. the like do all the Saints sometimes Rom. 8. 26. the secret and silent groanes of a renewed heart are loude cries in Gods eare AEnig 321. How is it true that they that call vppon the name of the Lord shall be saued and yet many shall say Lord Lord that shall not enter into the kingdome of heauen Resolution All that call vpon the name of the Lord by the prayer of liuely faith shall bee saued eternally others that professe him outwardly and pray with their lippes only haue no promise of saluation made vnto them AEnig 322. How may one as bare Lazarus make all Gods children both rich and poore beholden to him Resolution By his earnest and deuout supplications made to God for them Luk. 16. 9. rich bee more beholding to godly poore then the poore to the rich AEnig 323. What is that that ouercomes by yeelding and how this may be Resolution Patience by bearing and forbearing ouercommeth and gets the victorie of the fiercest minde AEnig 324. What is that that maketh heauie things become light and how this may be Resolution It is Christian patience which easeth the burthen of affliction by willing and constant suffering 2. Cor. 4. 17. AEnig 325. What vertue is that that maketh one likest to Christ and vnlikest to Sathan Resolution It is Christian humilitie Phil. 2. 5. none so humble as Christ none so proude as the Deuill and Antichrist his eldest childe AEnig 326. Who was he that was one of the chiefest sinners at that time when hee was one of the chiefest Saints and how Resolution The Apostle Paule insence of his owne vnworthinesse felt himselfe the ringeleader of offenders and so humbly confessed himselfe yet through Gods grace at the same time was a principall Saint and a chiefe builder in Gods Church 1. Tim. 1. 15. AEnig 327. What is that that flies from men that followes after it and followes him that flies from it and how this may be Resolution It is glory and praise amongst men which followes the humble that neglect it and flies from the proude that catch at it AEnig 328. How may two go both together into the temple to pray the one be heard the other refused Resolution A humble sinner and a proude Iusticiarie both praying together the one is filled with good things and the other is sent away emptie Luk. 18. in the example of Pharisie Publican AEnig 329. How is the Saboth day sanctified of God yet we may not account one day holier then another Resolution Not in respect of the day but of the vse and ende which is his owne holy seruice all daies a like for the nature of the day not for the worke done in the day AEnig 330. How is it a sinne to be zealous yet wee are commanded to be zealous Resolution To be zealous without knowledge is a sinne wise and godly zeale is a speciall Christian vertue Rom. 10. 2. Rom. 3. 19. AEnig 331. How is it that God abhorreth the sacrifice which him selfe hath commanded Resolution First if it be not offered in faith and repentance Esay 1. Secondly when it is dulie offered yet neuer so respected of God as is a broken and contrite heart Psal. 51. 16. it is a comparatiue speech like to Hos. 6. AEnig 332. How may one loue God with all his heart yet is bound heartily to loue his neighbour Resolution If our neighbour be loued for God in him and after him then is God neuer the lesse loued with our whole heart which still cleaues wholy to God and is not deuided between God and man but if man bee not loued at Gods commandement and to his glory then the heart is parted AEnig 333. How is loue