the bond of perfection amongst those as bee vnperfit Resolution Because it fastneth men one to another and linketh all duties together as things are knit together with a band whereby men become the stronger against euils enemies yet themselues still vnperfit because they lacke fulnesse of Grace and Charity AEnig 334. How is self-selfe-loue a fault yet we are commanded to loue our neighbours as our selues Resolution Selfe loue is a fault if wee loue our owne corrupt reason and will or if we loue our person with an ill grounded loue but it is a vertue for a man to loue himselfe that is his body and his soule with a right ruled loue and thus we are commanded to loue our neighbour AEnig 335. What thing is that which is both ours and not ours and how this may be Resolution Our worldly substance and our spirituall graces are ours in respect of propriety and not ours in respect of vse For wee are bound to communicate vnto others as wee are able or as they haue neede Act. 11.29 30. AEnig 336. What is that which makes things proper to be common and cannot make things common to be proper and how this may be Resolution It is true Christian charity which makes such giftes wherof we our selues are the proprietaries to bee common in vse for the weale of other whereas on the contrary Christ with his merits the word and Sacraments which bee common to all it cannot make proper to any AEnig 337. How may one with charitie curse others seeing we are commanded to blesse and pray for our enemies Resolution The Prophet Dauid out of the spirit of prophesie denounced curses and execrations to the publicke desperate enemies of the Church without the breach of charity which it were not lawfull to doe vnto our priuate enemies Resolution 1 The faithfull in their greatest wants are heires of the world 2 Also in Christ they possesse all things 3 Also in coueting nothing AEnig 358. What is that that increaseth by spending and wasteth by keeping Resolution A mans blessings spirituall and worldly doe increase by giuing them forth according to our abilitie and calling but they waste and wither away being hid in the ground as a talent in a napkin for as to him who hath it shall be giuen so from him that hath not shall be taken that he hath AEnig 359. How are we forbid to lust yet wee can neither liue nor liue well without lust Resolution It is carnall lust either originall or actual with consent or without which we are forbid when we lust some euill condemned of God but it is naturall lust after things necessarie for life and spirituall lust after good things of the life to come without which we cannot liue or liue well AEnig 360. What sorrow is that that is the high way to ioy Resolution Godly sorrow alwaies ends in ioy who so truly mourneth for his sinnes as offences of a good God or for the iniquities and afflictions of others they so sow in teares as they shall reape in ioy AEnig 361. How is grace the mother of good works and yet good works be contrary to grace Rom. 11.5.6 Resolution It is the merit of good works or the doctrine of deseruing by them and placing trust on them which cannot stand with the doctrine of grace for if saluation or election be of grace it is not of works yet one cannot do a good worke but thorough the aide of grace AEnig 362. How is death the wages of euill workes yet eternall life is not the wages of good workes Resolution Euill workes are our owne and bee perfect and so merit death as a stipend by the iustice of the law which accurseth euery sinne but our good workes are from God not our owne and be due to him as a debt also being vnperfect needing pardon therefore cannot merit Rom. 6.25 Rom. 8.18 AEnig 36.3 What is that that at once is both dead and immortall and how this may be Resolution It is the soule of an vnregenerate man immortall by nature and Gods decree but dead in sins and trespasses Ephes. 2. 1. AEnig 364. How can another be flesh of ones flesh And yet this one not flesh of his flesh Resolution Christ the Sonne of God tooke the flesh and nature which is common to all men yet many men haue no communion with Christ hee is flesh of their flesh but they be not flesh of his flesh hee one with them by communion of nature and they not one with him by communion of grace AEnig 365. How may one haue body and soule yet be all flesh and body Resolution A man vnregenerate in respect of his qualities is all flesh and corrupt in hauing a masse and body of sinne before his new birth yet as touching his substance hee consists of body and soule AEnig 366. What creatures bee they which being dead are yet sauage and wilde Resolution Vnregenerate persons are likened vnto wilde sauage beasts for fiercenes of nature and their soules being dead through sinne they walke after the wildnesse of their naturall disposition and so being dead are still wilde yea therfore wilde because dead spiritually AEnig 367. How may a branch be in the Vine yet be fruitlesse and perish Resolution Christ is the Vine all Christians be as branches whereas some bee truely grafted into Christ by a liuely faith and these bring forth good fruit others be in him onely by profession or in the account of the Church or sacramentally as hauing receiued the pledges of vnion with Christ tasting also some of his sweetnesse these remaine barren and fruitlesse Ioh. 15.2 AEnig 368. How may a thing reuiue and liue again which was neuer dead Resolution It is sinne in a naturall man which being stirred and irritated by the Law duely considered and vnderstood is thence said to reviue Rom. 7.9 wheras before it was not dead in truth but counterfetly because it doth not disquiet the conscience as a sleeping dog that stirs not AEnig 369. How may one that is already dead be said to dye while he liues Resolution When he comes to feele himselfe to bee dead and earnestly thinkes of his owne damnation reuealed vnto him by the law though he liue in his body yet he hath a sense and taste of eternall death in his soule it faâ—ing with him as with a condemned malefactor who dieth while he liues Rom. 7.10 AEnig 370. How may one be washed sanctified eat Christ And yet not be saued Resolution One may be washed sacramentally sanctified generally eat Christ in a misterie the signe of Christ for likenes called Christ himselfe receiue the common gifts of the Spirit as to pray to preach c. yet be an hypocrite as Saul Iudas Simon Magus c. AEnig 371. How may one be a great lyer in speaking the truth Resolution An hypocrite speaking truth in his profession yet
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
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
haue a profound meaning This order of reading I hould fittest for such as bee simple but for the more learned and namely for students in diuinity I wold commend another course out of M. Perkins to beginne with the Gospell of Iohn and the Epistle to the Romans after with the Prophet Esay because these three bookes be as the keyes to open the vnderstanding of the rest Wee may reuerently thinke of the bookes of Apochrypha and of their authors but seeing they are not receiued into the number of Canonicall scriptures wee may not build our faith on them nor alleage them for confirmation of doctrine but reade them for information and institution of our manners receiuing them so farre as they agree with diuine oracles August de ciuit dei 18. cap. 38. Hierom. This rule checkes such as make Apocripha the ground of their Sermons and a rule of faith equall to the Canonicall as Romanists doe There bee certaine writers or authors as Iehn 2. Cron. 20. 34. named in scripture whose bookes are lost being neuer Canonical but as the Chronicles of England August 18. de ciuit dei cap. 38. In the new Testament written in Greeke there be Hebrew or Syriacke names and wordes whereof some haue their interpretation set by them as Bar Ionah the son of Ionah Bartimaeus the sonne of Tymaeus Barnabas the sonne of consolation Boanarges the sonnes of thunder Abba Father Emanuel God with vs. Golgotha a place of sculs c. and some haue not interpretation as being more common and familiar as Amen c. Hieron in Galat. 4. What reason then haue Papists from these words to collect that the seruice of the Church should all bee in a strange tongue It is the manner of the Propheticall writing first to vse reprehensions and threatnings of iudgement and after to ioyne the promises of mercy by Christ to come Because men are not to receiue comforts before their naturall pride being humbled and tamed with feare they can see a neede and haue a desire after the promises of grace see in Esay 1.2 also 9. 10.11.12 also chap. 51. 52. 53. 54. Ioel. 2. Hieronimus in Hose 5. Isay. 16. This rule may be a directory for preachers to gouerne their teaching for the manner of it in respect of their hearers vnhumbled Sacred writers sometime write so of themselues as if they were others as Moses saying hee was the meekest on earth Numb 12. 3. and Iohn This is the disciple whom Iesus loued And Paul 2. Cor. 12. 1. 2. 3. see also Iohn 20. 30. and that other disciple which walked with Cleopas to Emaus is thought to bee Luke who wrote the story This witnesseth their modestie and whereas holy men of God in scripture reueale their owne faultes this sheweth their sincerity as Mathew reports his owne forsaking of his Lord with his fellow Apostles Math. 26. 35. Also Paul reportes his owne persecution and blasphemy 1. Tim. 1.13 also Iohn reports his owne slippe in falling downe and worshipping the Angell which appeared to him Reuel 19. 10. Moyses his owne hastinesse and vnbeleife at the striking of the rocke Numb 20. 12. which shewes that in penning of scripture they were guided by the spirit of God not led by priuate motion For then it is likely they would not haue published their owne follies and faults to all the world 2. Pet. 1. 20. Gregor in his preface on Iob. This rule may be a stay to such as shall bee at any time tempted to doubt of the scripture whether they be of diuine authority Sundry interrogatiues in scripture haue the force of negatiues denying that which seemeth to be but asked after as those interrogations which bee found together Rom. 10. 14. 15. the meaning of euery interrogation there is negatiue as if it were said they cannot Some againe do so aske a question as they require and haue an expresse answere Psal. 15. 1. Rom. 11. 1. Rome 3. 12. the vse of them in scripture is commonly to quicken attention or to vrge more vehemently the affection or to prepare way for some waighty and wholsom discourse The bookes of holy scripture whether they haue the writes name or not it much skilleth not so long as we are resolued in our mindes by the holy Ghost that they come from God Because the authority of scripture dependeth not on the pen man but vpon God the Authour Therefore knowing the Epistle to the hebrewes to bee inspired of the holy Ghost we receiue it with as much faith and reuerence as those other Epistles which haue the Secretaries name set before them The whole scripture is called a Bible as if it were one booke Because it is written all by one spirit Also it is called the Bible by an excellency because it is the most worthy and necessarie booke as if in comparison of it none other deserued the name of a booke as indeede they doe not considering the Author subiect and the ende of it being inspired immediately of God teaching Christ and faith in him for eternall life in heauen to the glory of Gods free grace toward elect sinners The scripture sometime writeth future things in the time past Rom. 8. 30. whom he hath predestinated them he hath called whom he hath called them he hath iustified whom he hath iustified hee hath glorified such like speeches there bee many in the Prophets The reason is because Hebrewes vse so to write also by this forme of words the certainety of the things to come is noted as if they were now done The title God is in scripture sometime put absolutely and in the singuler number then it is proper to the creator and noteth his essence or some person sometime it is vsed with an addition as in Exodus I haue made thee God of Pharaoh or in the plurall number Psal. 84. I haue said ye are Gods and verse 1. in the assembly of Gods then it belongs to the creature Also God in the singular number is vsed sometime personally as Rom. 1. 7. from God our Father c. sometime essentially as Ioh. 4. 24. God is a spirit so the word Father is sometime put essentially for the whole diety Math 6. O our father sometime personally as in Iohn The father is greater then I and my father worketh hitherto and I worke Gregor in Ezek. Ignorance of these rules breedeth errours about the Trinity Who so will vnderstand the scriptures must first loue them before hee learne them Because God will punish such as contemne his misteries as also loue and good will make our labour and studdie more easie Nothing is hard to a willing minde August de vtil credendi cap. 6. When something is written in an historicall narration which seemeth to haue no signification or vse for edification yet then remember that it is written to bee an introduction to some thing which
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
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
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
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