yet was not God substantially which is but one wheras a wicked man of corrupt nature and manners may be and is a God representatiuely in respect of his office and power being a Magistrate and executing the iudgments of God Psal. 82.6 I haue said yee are Gods AEnig 41. Who was hee that had neither Father nor Mother being but a meere man and was a man ere he was a child and how that may be Resolution This man was Adam who came into the world not by naturall generation as other men but by supernaturall creation wherein he was made euery way perfit in graces members proportion stature c. AEnig 42. How are Kings and beggers equall while they liue Resolution They are equall by profession being both worshippers of one God Eph. 4. and by creation being both the workman-ship of God in these two things they quarter Armes being for degree and gifts very vnequall AEnig 43. How can he be but one man in whom all men at once were Resolution Adam was but one man personally his person was but one and singular but God so decreeing it he was all men potentially and orginally as Leui was when Abraham was Heb. 7. 9.10 so all men were when Adam was because they all were in his loynes Also Adam being the head and root of our kinde though himselfe were but one person yet he bare and susteined the persons of all men who were to stand with him or to fall with him as the euent declared AEnig 44. Who was he that needed not sinne if he would yet must needs sinne and how this may be Resolution It was Adam created with perfect liberty of will who might alwaies haue chosen righteous things if he would and therefore when he sinned he sinned freely his will of it owne accord inclining it selfe to eat of the forbidden tree yet God hauing decreed his Fall not as it is a sinne but as a meane to effect his own counsell to the praise of his name in the iust punishing of the reprobate for sinne and in the mercifull sauing of the Elect by Christ. Hence it is that there was a necessitie that he should sinne a necessitie I say in regard of the euent by Gods decree the first cause yet no necessitie in regard of Adams will the second cause which had power not to haue done it AEnig 45. Who is he that sinned ere hee had any euill concupiscence Resolution It was Adam who was created holy without any euill lust yet God not confirming his will he freely yeelded vnto an euill temptation outwardly suggested and so euill concupiscence came in as a punishment of his voluntary disobedience and now it is become to all his issue the root of all their sinnes Rom. 7.7 Iam 1.14.15 Adam sinned actually first and then originally we sinne first originally and then actually AEnig 46. How can the fault of one make all other men sinners without iniustice Resolution The fault of one of vs cannot doe it because our sinnes be personall hurting our selues or some few other The Soule that sinneth shall die Ezech. 18. but Adam being the originall and beginning of man by God ordinance when he sinned all men sinned in him his sinne was the sinne of the whole and by the guilt of his disobedience imputed all were made sinners and miserable Ro. 5. 12.19 If in case of high treason earthly Princes punish children with their Fathers without iniustice how much more may God doe this and yet not doe vniustly AEnig 47. How can one offence being done in a moment bring eternall death vpon all men without iniquitie Resolution The act of Adams disobedience being but one and of short continuance also the obiect of his sinne but meane yet an euerlasting God being offended in that one act the guilt thereof bindes him and his to punishment for euer if it be not pardoned Rom. 6.23 It standeth with iustice that an eternall paine bee rendred to the offence of an eternall essence and sinnes are to be measured by the dignitie of the person against whom they are commited AEnig 48. How was it that Adam did liue after he had eaten the forbidden fruit yet he was threatned that hee should die the death if he did eat Resolution Adam hauing sinned by eating the threatning of death was fulfilled because vpon his fault his soule was spiritually dead and his body thenceforth liable to naturall death and to all miseries as fore-runners thereof God reptiued him and spared the full execution of the sentence to commend his abundant mercy and patience in giuing him both space and occasion of repentance 2. Pet. 3. Ro. 2.4 AEnig 49. What is that which at once is both sin the cause of sinne and the punishment of sinne and how may this be Resolution It is originall lust which is properly sinne being a transgression of that Law which saith Thou shalt not lust Ro. 7.7 and fighting against the gouernment of the Spirit in a renued soule Ro. 7. 21.22 Also it is the punishment of Adams willing and witting disobedience and the cause of all other sinnes which do arise out of that bitter root Iames 1.15 AEnig 50. What is that one thing that at once is both most happy and most miserable of all other things Resolution It was Adams fall which in its owne nature and in regard of the effects which followed enfolding all men within sinne and euerlasting death was the most miserable thing that euer hapned no euill like to it for extent and force But in regard of the euent which fell out by the maruellous wisdome and goodnes of God it did accidentally prooue as one saith of it foelix crimen an happy fault giuing occasion to the redemption of the elect by Christ incarnate purchasing a constant and heauenly felicitie AEnig 51. How can one who is like to God offend by desiring to be as God Resolution Adam in his creation was like God that is perfectly iust and wise as a creature might be wherewith not being contented but aspiring to be as God that is equall to him this was his horrible offence Gen. 3. AEnig 52. Now is it said we all sinned in Adam yet the woman was in the transgression Resolution The woman indeed was first in the transgression for she entised and deceiued hir husband 1. Tim. 2. 14. yet it is written that wee sinne in Adam not in Eaue because the man being the principall agent in generation sinne is rather deriued by him into his ofspring 2 Though Eue were first yet Adam was more in fault because of his greater preheminence in dignitie of sexe and excellencie of graces whereby he was enabled and bound to haue kept himselfe and Eaue both from sinning therefore the denomination is from the man as more excellent AEnig 52. How is it that our first parents did not know good and euill till after their sinne yet were created with perfect
knowledge Resolution They were created with perfect speculatiue knowledge but experimentall knowledge of good or euill till after their fall they had not for then they saw to their cost what a great good they had lost and what a great euill they had found Gen. 3.7 Aenig 54. How do our soules become sinnefull if they be of God created without sinne Resolution There bee two opinions touching the creation of the soule some thinke they are created immediately by God of nothing and at their creation be ininfused into the body Now after this opinion we must say that soules being created good are at the Instant of their Creation destitute of Gods grace and inclining to sinne come into sinnefull vncleane bodies where they qiuckely draw vnto them contagion and filth of sinne as sweete liquor is corrupted by being put into a mustie vessell The second opinion is that our soules come from the soules of our parents as our bodies from their bodies and as one candle takes light of another If we embrace these opinions we must say that the whole man both body and soule be corrupt and sinfull by carnall or fleshly generation parents begetting children in their owne likenesse naughty and vicious as they be Gen. 5. 3. Adam be got a sonne in his owne likenesse Hence it is that the corruption of nature is in Scripture so often called by the name of flesh Rom. 7.5 and 8.1.2.3 c. The best strife is about the driuing out of sinne not about the entring in labour how to haue it mortified and pardoned AEnig 55. How may one bee a sinner that neuer thought spake nor did amisse Resolution It is an Infant newly borne who being without all actuall sinne yet is a sinner by originall transgression Adams transgression being imputed to it and together with the want of perfect righteousnesse being through inherent corruption of nature proane to all euill Rom. 5. 13.14 and so vnder death AEnig 56. What is that that is a sinne yet is not the transgression of any commandement Resolution It is naturall corruption which because it hindereth the perfect loue of God and of our neighbor is equally forbidden in euery commandement which striketh at the roote the whole law being spirituall and because it is an vniuersall transgression therefore it is not forbidden specially in any one commandement as many thinke AEnig 57. What thing is that which God neuer made Resolution It is sinne and death which bee the effects of Sathans malice and Adams fall Gen. 3. 1. and not the workes of Gods hand who suffereth and ruleth them but created them not For all was good which hee made very good Gen. 1. verse last AEnig 58. What is that that doth turne blessinges into cursinges and how may that be Resolution It is sinne which to them in whom it raignes causeth such thinges to bee snares as in their owne nature are blessings giuen of God for our welfare AEnig 59. What is that that hath a name yet may not be named Resolution Generally it is all sinne which is so filthie a thing as it ought not to bee named but with detestation particularly it is Idolatry Fornication and Couetousnesse these may not be named without dislike Psalm 16. 4. Ephes. 5. 3. AEnig 59. What is that which hath lost his stinge yet hath a sting Resolution It is sinne and death which haue lost their sting towardes the faithfull for whom Christ died but still keepe a sting to bite and kill the vngodly withall 1. Cor. 15. Rom. 6. 23. AEnig 60. How can God loue and hate men before they be without iniustice Resolution In Scripture Gods decree to loue is called loue because it is a part of loue to purpose to giue vs vnto his Sonne in whom we are beloued and accepted Also his decree not to loue to saue by Christ is called his hatred because it is an effect of hatred not to meane one good God being said to loue and to hate when he doth such things as men vse to doe who haue these affections It were iniustice and absurditie both actually to loue or to hate actually those which yet haue no actuall being but to decree vnto actuall loue and hatred men before they be this is no iniustice in him whose will is the perfect rule of all iustice Rom. 11. AEnig 61. How can God chuse one man to life and refuse another without respect of persons seeing all were a like good by Creation and alike euill by corruption Resolution Persons in phrase of Scripture signifies outward qualities as riches pouertie country parentage learning and such like by which things if God should be mooued to chuse one to life and to reiect another hee should bee a respecter of persons but when all men were alike in Adam to appoint one man to obteine saluation and not another out of his owne will euen because it so pleased him to the glorie of his owne iustice and mercy This is no respecting of persons AEnig 62. How can God foresee and fore-ordaine all things which be and happen yet not be the author of sinne Resolution God-fore seeth and fore-appointeth all thinges that happen euen sinnes themselues which should not happen if he were willing to hinder them yet not as they are sinnes but as they' are meanes to effect the righteous counsell of God for the good of the elect or for the punishment of the wicked as the selling of Ioseph by his brethren the betraying of Christ by Iudas be examples hereof Gen. 45.5 Act. 2.23 God so purposeth and disposeth sins to iust endes as that hee mooueth eggeth perswadeth none to sinne Iam. 1. 13. God tempteth no man AEnig 63. How may one be chosen yet not be saued Resolution One may be chosen to an outward function either Ciuill as Saul or Ecclesiasticall as Iudas yet not be saued being not chosen to sanctification of the spirit 1. Pet. 1.2 AEnig 64. How can God decree Death for sinne yet not will the death of a sinner Resolution Death as it is the stipend of sinne hath the consideration of God and therefore is decreed of God but as it is simply the destruction of the Creature thus God hath no pleasure in it As a mild and iust King ordaines torture and prisons for preuention to keep from offending or for penaltie of offendors yet hath no delight in the paine of his subiects so doth God AEnig 65. How can it bee written that God will haue all men to be saued yet very many men bee vessels of wrath prepared to destruction Resolution When the Word saith that God will haue all men to be saued the meaning is not of euery one in particular for then none should be damned because none can let his will but some of all sorts some poore some rich some Kings some priuate men some Iewes some Gentiles c. while other some
ignorant but euen to him that knoweth it because it is but in part reuealed vnto him 1. Cor. 13. 12. AEnig 133. How is it a duty to search the secrets of God yet his secrets may not be searched without sinne Resolution The word of God is called a mysterie or secret because it is hid from the children of this world and Gods children know it no other waies then by reuelation of the spirit to search this secret is our duty Ioh. 5.39 but it is a sin to search such secrets as God keepeth to himselfe which he would not haue men to know Deut. 29. more briefly thus we may search the secrets of Gods mouth with duty but not the secrets of God without sinne AEnig 134. What is that that kills before it make aliue And how this may be Resolution It is the word of God which kills by the ministerie of the law Rom. 7.8.9 ere it make aliue by the ministerie of the gospell for first it deeply wounds our soules with feare and sorrow in the feeling of sinne and death through the knowledge of the law and afterwards it comforts and heales vs by the feeling of mercies to the forgiuenesse of our sinnes and life eternall thorough the knowledg of Christ. Esay 61.2.3.4 AEnig 135. 136. How may liúely Oracles bee a dead letter How may that which is dead be sharper then a two edged sword Resolution The word of God 1. in it owne nature 2. ly in respect of the Author and 3. ly of the end for which it was giuen is a liuely oracle being from the God of life ordeined to giue life and hauing promises of life yet without the quickning force of Christ and regenerating Spirit it is of no more force to conuert vs then a dead Letter but by the mighty working of God it is sharper c. AEnig 137. How are the Scriptures before the Church yet there was a Church long before there was any Scripture Resolution The Scriptures in regard of the matter which is the word or doctrine of godlinesse it is before the Church as the immortall seede whereof it is begotten but in respect of the forme as it is written in inke and paper and set down in letters sillables and words so the Church was before there was any Scripture for Moses was the first pen-man of Scriptures AEnig 138. If prophesie must cease how doth the word of God endure for euer Resolution The truth of the word in things promised to the faithfull and threatned to vnbeleeuers for their estate in the life to come shall abide euer but the manner of deliuery of the word and teaching knowledge thereof by prophesying tongues writing inke and the paper wherin it is written with the letters and words shall cease and perish AEnig 139. How came Christ to make warre yet he is the prince of peace and his gospell the gospell of peace Resolution It is true that the word offereth peace with God and calleth vnto it also perswadeth peace with man and so resembleth the Author which is a God of peace also worketh peace as an instrument whereas therfore contention schisme and heresie arise vpon the publishing of it this comes accidentally beside the nature of the word thorough the fault of our corrupt hearts which vse to striue for our fancies and lusts against truth and such as bring it rather then to yeeld peceably vnto it Mat 10. Eph 6. AEnig 140. How are sinnefull affections by the law if the law be good and holy Resolution The law is neither cause nor occasion of sinne to speake properly but detecteth and condemneth all sinne and therefore most holy but sinne taketh or snatcheth occasion by the commandement and works all manner of euill lusts in men vnregenerate whose corrupt sinnefull hearts by the prohibitions of the law be irritated and prouoked to sinne thorough their owne fault in running more eagerly vpon an euill that is forbidden them Rom. 7.7.8.14 AEnig 141. How is it that the law promiseth eternall life to workes yet no man can be iustified and saued by the workes of the Law Resolution Because no man fulfills the worke of the Law as they be commanded of God Rom. 8 3. Gal. 3. for no meere man can doe all in perfection and all his life long Therefore no man can be iust by the works of the Law AEnig 142. How is it that the Law being the word of God and of life as well as the Gospell yet we are saued by the Gospell not by the Law Resolution The Gospell promiseth saluation vpon condition of beleeuing it and giueth thorow the holy ghost power to beleeue it whereas the Law promiseth life to workes but giueth no power to do these works Rom 1. 16. Law shewes the disease and cures it not the Gospell heales the wound by applying remedie AEnig 143. What is that that abideth still yet is passed away Resolution The Ceremoniall Law is passed away as touching the ordinances thereof which now haue no force yet their substance and truth being fulfilled in Christ the body of them abideth still AEnig 144. How is it that we can no more beleeue perfectly then we can perfitly do the Law yet we are iustified by the faith of the Gospell and not by the deeds of the Law Resolution The reason is because the Law doth not promise life but to deeds perfectly done whereas life is promised to them in the Gospell as beleeue truly though vnperfectly for it is not written that wee are iustified by perfect faith but by faith for Christ who is the obiect of faith AEnig 145. How may one doe a worke commanded in the law yet sinne in doing it Resolution If hee shall faile in the manner of doing it or in the end not doing it in perfect loue and to Gods glory then there is sinne in doing it though the thing done for the substance of it be commanded If one do a worke commanded and yet do it not out of knowledge but ignorantly then it is sinne AEnig 146. How many one do a worke forbid in the Law yet not sinne in doing it Resolution To kill ones son to take away ones goods be workes forbidden in the generall Law yet Abraham and the Israelites doing these things with warrant of Gods special commandement sinned not in doing them Genes 25. Exod wee are to walke not by particular but by the generall precept Concerning works as eating Shew-bread plucking eares of corne on the Sabboth or healing on the Sabboth these bee against the law of Ceremonies yet in case of necessitie they were done by Dauid Christ and his Apostles without sinne because the law of Ceremonie must giue place to the law of Charitie as it is written I will haue mercy and not sacrifice Hosea 6.6 AEnig 147. How is the Law a yoke that none can beare yet the commandements are not heauy Resolution The
the bond of perfection amongst those as bee vnperfit Resolution Because it fastneth men one to another and linketh all duties together as things are knit together with a band whereby men become the stronger against euils enemies yet themselues still vnperfit because they lacke fulnesse of Grace and Charity AEnig 334. How is selfe-loue a fault yet we are commanded to loue our neighbours as our selues Resolution Selfe loue is a fault if wee loue our owne corrupt reason and will or if we loue our person with an ill grounded loue but it is a vertue for a man to loue himselfe that is his body and his soule with a right ruled loue and thus we are commanded to loue our neighbour AEnig 335. What thing is that which is both ours and not ours and how this may be Resolution Our worldly substance and our spirituall graces are ours in respect of propriety and not ours in respect of vse For wee are bound to communicate vnto others as wee are able or as they haue neede Act. 11.29 30. AEnig 336. What is that which makes things proper to be common and cannot make things common to be proper and how this may be Resolution It is true Christian charity which makes such giftes wherof we our selues are the proprietaries to bee common in vse for the weale of other whereas on the contrary Christ with his merits the word and Sacraments which bee common to all it cannot make proper to any AEnig 337. How may one with charitie curse others seeing we are commanded to blesse and pray for our enemies Resolution The Prophet Dauid out of the spirit of prophesie denounced curses and execrations to the publicke desperate enemies of the Church without the breach of charity which it were not lawfull to doe vnto our priuate enemies Resolution 1 The faithfull in their greatest wants are heires of the world 2 Also in Christ they possesse all things 3 Also in coueting nothing AEnig 358. What is that that increaseth by spending and wasteth by keeping Resolution A mans blessings spirituall and worldly doe increase by giuing them forth according to our abilitie and calling but they waste and wither away being hid in the ground as a talent in a napkin for as to him who hath it shall be giuen so from him that hath not shall be taken that he hath AEnig 359. How are we forbid to lust yet wee can neither liue nor liue well without lust Resolution It is carnall lust either originall or actual with consent or without which we are forbid when we lust some euill condemned of God but it is naturall lust after things necessarie for life and spirituall lust after good things of the life to come without which we cannot liue or liue well AEnig 360. What sorrow is that that is the high way to ioy Resolution Godly sorrow alwaies ends in ioy who so truly mourneth for his sinnes as offences of a good God or for the iniquities and afflictions of others they so sow in teares as they shall reape in ioy AEnig 361. How is grace the mother of good works and yet good works be contrary to grace Rom. 11.5.6 Resolution It is the merit of good works or the doctrine of deseruing by them and placing trust on them which cannot stand with the doctrine of grace for if saluation or election be of grace it is not of works yet one cannot do a good worke but thorough the aide of grace AEnig 362. How is death the wages of euill workes yet eternall life is not the wages of good workes Resolution Euill workes are our owne and bee perfect and so merit death as a stipend by the iustice of the law which accurseth euery sinne but our good workes are from God not our owne and be due to him as a debt also being vnperfect needing pardon therefore cannot merit Rom. 6.25 Rom. 8.18 AEnig 36.3 What is that that at once is both dead and immortall and how this may be Resolution It is the soule of an vnregenerate man immortall by nature and Gods decree but dead in sins and trespasses Ephes. 2. 1. AEnig 364. How can another be flesh of ones flesh And yet this one not flesh of his flesh Resolution Christ the Sonne of God tooke the flesh and nature which is common to all men yet many men haue no communion with Christ hee is flesh of their flesh but they be not flesh of his flesh hee one with them by communion of nature and they not one with him by communion of grace AEnig 365. How may one haue body and soule yet be all flesh and body Resolution A man vnregenerate in respect of his qualities is all flesh and corrupt in hauing a masse and body of sinne before his new birth yet as touching his substance hee consists of body and soule AEnig 366. What creatures bee they which being dead are yet sauage and wilde Resolution Vnregenerate persons are likened vnto wilde sauage beasts for fiercenes of nature and their soules being dead through sinne they walke after the wildnesse of their naturall disposition and so being dead are still wilde yea therfore wilde because dead spiritually AEnig 367. How may a branch be in the Vine yet be fruitlesse and perish Resolution Christ is the Vine all Christians be as branches whereas some bee truely grafted into Christ by a liuely faith and these bring forth good fruit others be in him onely by profession or in the account of the Church or sacramentally as hauing receiued the pledges of vnion with Christ tasting also some of his sweetnesse these remaine barren and fruitlesse Ioh. 15.2 AEnig 368. How may a thing reuiue and liue again which was neuer dead Resolution It is sinne in a naturall man which being stirred and irritated by the Law duely considered and vnderstood is thence said to reviue Rom. 7.9 wheras before it was not dead in truth but counterfetly because it doth not disquiet the conscience as a sleeping dog that stirs not AEnig 369. How may one that is already dead be said to dye while he liues Resolution When he comes to feele himselfe to bee dead and earnestly thinkes of his owne damnation reuealed vnto him by the law though he liue in his body yet he hath a sense and taste of eternall death in his soule it faâ—ing with him as with a condemned malefactor who dieth while he liues Rom. 7.10 AEnig 370. How may one be washed sanctified eat Christ And yet not be saued Resolution One may be washed sacramentally sanctified generally eat Christ in a misterie the signe of Christ for likenes called Christ himselfe receiue the common gifts of the Spirit as to pray to preach c. yet be an hypocrite as Saul Iudas Simon Magus c. AEnig 371. How may one be a great lyer in speaking the truth Resolution An hypocrite speaking truth in his profession yet
denying it in his works prooues a great lyer 1. Ioh. 1. 6. AEnig 372. How may one bee both a man and a beast at once Resolution As Herod was by nature a man in qualitie a foxe for his subtiltie and wilinesse Also obstinate and desperate sinners haue the substance and shape of men yet the condition of dogs and swine Mat. 7.7 AEnig 373. Who is he that sleepeth while hee is awake Resolution The carnall and carelesse gospeller his soule sleeps in sinne being secure of Gods iudgments while his bodily eyes be awake also on the contrary the soule of the godly is watchfull when the eyes of the body are closed with sleepe euen in bodily sleepe his heart sleepeth not AEnig 374. How doth the Scripture call some righteous who haue no true righteousnesse in them or imputed to them Resolution One whose life is outwardly reformed may lacke both inherent righteousnesse a fruit of Sanctification and imputed righteousnesse by faith yet doing many righteous deeds may seem to himselfe and to others to be righteous and somtime the Scripture calls such righteous speaking of men as they appeare not as they are Ezek. 18. Ezek. 3. AEnig 375. Who are they that ioy in that that hurts them and loue that which they abhorre and how this may be Resolution Sinfull scorners reioyce in iniquitie and make a pastime of sin which turns to their destruction in the end also they loue such euils in themselues as they abhorre in others Rom. 2. Mat. 7. 2.3.4 Mat. 23.23.24 c. AEnig 376. How may it be that sin should be dead in any person and that person not mortified and dead to sinne Resolution In the phrase of Scripture sinne is said to be dead when it lyes still without moouing not vexing and fearing the conscience this is but a seeming death of sinne which may be and is in many who neuer knew what true death and mortification of sin meant Rom. 7.8 AEnig 377. What bread is it that alwaies hurts the owner and the eater Resolution It is the bread of oppression gotten by deceit and violence which being sweet in the mouth prooues grauell and bitternesse in the belly Prou. AEnig 378. What sinne is that that most dishonoreth God yet is least regarded of men Resolution It is the secret vnbeleife of the heart which at once robs God and spoyles him of his mercy truth and power whereas most men make least account of this sinne because it is most high from common vnderstanding and from common sense AEnig 379. How may one worship the true God yet be an outward Idolater Resolution First if the true God be worshipped in a strange manner by a worship not commanded in his word as Papists Secondly if the true God bee worshipped out of Christ or not by or with Christ as the Iewes and Turks do worship him Thirdly when men are present at Idoll-seruice and yet reserue their hearts for God as neuters and time-seruers doe AEnig 380. How may one be both a Vassall and an Emperour at once Resolution If a worldly Prince be a slaue to his owne passions and lusts he is at once both a Vassall of sinne and Emperor of men Also euery godly person reigning as emperour ouer his affections confesseth himselfe a vassall and seruant to do all homage vnto Christ his Redeemer AEnig 381. What vice is that that maketh men likest the deuill and vnlikest to Christ and how this may be Resolution It is the vice of enuy and pride wherby men most resemble Satan who out of most deep pride against God and enuy against man ouerthrew himselfe and all mankinde AEnig 382. What fountaine is that that sendeth forth both sweet waters and sowre and how this may be Resolution It is a malicious and blasphemous tongue which at once blesseth God and curseth man Iam 3.9.10 AEnig 383. How is ignorance a sinne yet one may be ignorant without sinne Resolution Ignorance of some truth which we may know and are bound to know is a sin against the first Commandement yet one may be without sinne ignorant of many things which be vnpossible to be knowne and vnbehoofefull such is the ignorance of Christ and of the Angel touching the last day and of man touching the same and all other secrets of God which his word doth not teach AEnig 384. What is that that maketh some mens best works their greatest sinnes and how this may be Resolution It is a false heart or an euill vnbeleeuing heart mockinge God with shewes and men with apparances of pietie and vertue when all is rotten and vnsound within at the bottome Esay 1. and Esay 66. AEnig 385. 386. How may one sinne necessarily yet not certainely and compulsarily How is there a necessity of sinning where there is a liberty of willing Resolution All wicked men sinne necessarilie being seruants and bond-men to sin so as they can doe nothing but sinne yet their will sinning freely by election they sinne without compulsion as Christ saith of the Iewes Iohn 8. they would do the lust of Sathan their father yet addeth that they were bound necessity and liberty may well meete together a thing may be freely done which is yet necessarily done howbeit liberty compulsion cannot stand and agree in one man the will of men is neuer compelled yet is it in seruitude to lust AEnig 387. How may one at one time in respect of one thing both see and not see Resolution An euill man may see a truth speculatiuely to koow it yet not so see the same truth as to practise it AEnig 388. How may one denie him whom he professeth Resolution If he denie him in deedes whom he professeth in words AEnig 389. How may God iustly not hinder sinne when hee may yet it were a fault in vs so to doe Resolution God is most free men are bound to his law Also it is a part of iustice in God not to hinder sinne when thereby former sinnes are to bee finished lastly sometime this not hindering of sinne prooues occasion of many and great good as in Adams fall in Dauids and Salomons sinne in Peters deniall AEnig 390. How are we commanded to contend for the faith and yet contention is forbid as a fruite of the flesh Resolution There is a holy and necessarie contention when according to our vocation we striue for the feare and worship of God for vpholding the doctrine of faith with desire not to ouercome men but the errours vnto Gods glorie and profit of the Church but priuate contention with bitternesse in our owne quarrels or publike needlesse and godlesse contentions be fruits of the flesh AEnig 391. How may one doe many good things yet himselfe an euill man Resolution Herod and Iudas not hauing faith a good conscience were ill men yet they did many things which for substance of the worke done were good and good
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
which you do know For these purposes your charge and duty is this FIrst read consider marke your owne answer before yee looke vpon mine Where you sticke be humbled pray for vnderstanding and then take such poore helpe as this Treatise affords you Where you see be thankfull to God for your knowledge and labour to profit AEnigmata Sacra MISTICALL CASES AND SECRETS of Diuinitie with their Resolutions The vnfolding wherof layeth open that Truth that concerneth Saluation ENIGMA 1. Who is he that hath vnderstanding and will and yet hath no soule and how that may be The Resolution IT is God of whom it is written that he is vnderstanding and a God of knowledge working all things after the Counsell of his will yet hee hath no soule For hee vnderstandeth and willeth things not by a created faculty of vnderstanding and will such as is in mens soules whereby they doe vnderstand and will one thing after another by discourse and in measure but God infinitely vnderstandeth both himselfe and all things at once by one act of vnderstanding and willeth infinite things together by an vncreated and infinite power which is in himselfe or rather which is himselfe all thinges which are in God being God Exod. 3. 14. 2 It is an holy Angell who properly hath no soule yet is of an excellent vnderstanding and will Psal. 103. 20. 21. 2 Who is he that hath handes and feete and hath no body and how this may be Resolution It is the inuisible God who being a spirit or spirituall substance Ioh. 4.24 he is therefore vncorporeall and properly hath no handes nor feete yet these members are in scripture attributed to him for the help of our weaknesse to signifie vnto vs the mightie workeing of his power whereby hee doth execute all his owne power counsels as men by their handes doe effect and doe all their workes as it is written The hand of the Lord hath done this Againe The right hande of the Lord bringeth mightie thinges to passe Psalm 118. 16. 3. Who is he that causeth all motion yet himselfe moueth not and how this may be Resolution It is the immutable God who is author and ruler of all motion good and euill as it is a motion it is from God in whom we and all things else which mooue do mooue yet himselfe is immoueable because hee is vnchangeable for all motion is with some change which cannot fall into the nature of God I am Iehouah I change not 4. Who is that that is all light yet cannot be seene of vs and how this may be Resolution It is the most glorious God who is called light both for the brightnesse of his glorious maiestie and for the perfit purity of his most holy nature hauing in it not the least spot of ignorance or sinne yet because our weake minde cannot comprehend him as he is much lesse our bodily eies be able to behold him therefore it is written that he cannot be seene and dwelleth in a light vnaccessible whom neuer man saw nor can to whom be honor and power euerlasting 5. 6. How can one loue and hate grieue and ioy and all this without affection How can one repent and not alter his minde Resolution God being vnchangeable hee cannot repent by altering his purpose as men doe and being Impassible hee is not subiect to ioy or griefe loue hate as the sonnes of men bee yet these things are giuen to him in Scripture not by reason of any affection which is in him but of the workes which he doth like vnto men who haue such affections so that his punishing men is his wrath and blessing men is his loue and the ouerthrow of any of his creatures or workes is his repenting which is but the vndoing of some thing done 7 How may one heare and see all thinges and yet haue neither eyes nor eares Resolution God who made the eyes shall hee not see and shall he not heare which made the eare is there any thing so secret that can be hid from him who is all an eie and all an eare yet because he is no bodily substance hee hath no bodily eye or eare which members being the instruments of vnderstanding are applied vnto God thereby the better to expresse his infinite knowledge to vs who by the things of men must be led to conceiue the thinges of God more readily 8. What is he that hath all good qualities yet is all substance without any quality and how this may be Resolution It is God in whom euery good qualitie of mercy truth iustice wisedome c. is to be found because he is an infinite perfection yet nothing is in God as a qualitie or accident because he is a most single essence without any composition of subiect or accident of substance and qualitie Therefore his mercy is himselfe so is his truth wisedome goodnesse patience euery one-of these and all these together as they are in God are that most perfect diuine Substance euen that great Iehouah according to that is written Exod. 24. 6.7 Now in that the Scripture giues these attributes vnto God as distinct from his essence or himselfe and amongst themselues it is to helpe our vnderstanding who otherwise cannot conceiue and consider of him 9 Who is he that is no where and yet euery where within the world and without the world and yet neither within it nor without it and how this may be Resolution It is the incomprehensible God who is no where because hee is not circumscribed in any one place as our bodies be which haue their dimentions of length bredth c. Yet in as much as he filles heauen earth with his essence and presence therefore he is euery where within the world and without it because of his infinite presence power and essence yet neither within it nor without it as in a place because of this vnmeasureablenesse and immensitie AEnig 10. How none is good saue God only yet men and Angels be good Resolution God is good essentially his goodnesse is himselfe not by participation Also he is good most perfectly and euerlastingly being cause of all good in others Now Angels and men are called good by partaking in his goodnes in a measure and changeably for they may and do loose it when God vpholds not by his grace AEnig 11. How can God be Almighty yet there be many things which he cannot doe as hee cannot die nor sinne nor denie himselfe Resolution He is called Almighty not because he can doe euery thing for there bee things which if he could do he neither should be God nor almightie These be things of infirmitie as if God could suffer or Die this should argue not his Omnipotencie but his Impotencie that he were weake and not able to preserue himselfe Things of iniquitie as to sinne to lie to deny himselfe which if he could doe he
should neither be most mighty God nor a God at all because these are against the nature of God Things of contradiction or contradictorie as to make things at once to be and not to be a body to be circumscriptible and vncircumscriptible to haue a place and to place which cannot be For contradictories at once and together cannot be true But God is called Almightie in two respects First because whatsoeuer he is willing to doe that he can doe and none can hinder him But whatsoeuer he is not willing to do that he is able to hinder and none can resist his will Rom. 11. 19. Hee can resist and ouerthrow the will and purpose of all his Creatures for there is no councell against the Lord Pro. 21. 30. Secondly Because he is able to doe more things then euer he will doe for hee could of stones haue raised children vnto Abraham which yet hee did not and haue sent to Christ legions of Angels to haue defended him against the Iewes which yet was not done and could haue made many worlds by his absolute power but by his power limited to his will he can do nothing against that which hee hath signified in his word to be his pleasure for one iott or title thereof must not fall nor faile AEnig 12. How can any thing bee so good as in no respect to be euill seeing there is nothing so euill but is in some sort good Resolution God himselfe is so absolutely and infinitely good and holy as he is good not onely when hee promiseth good things and accordingly blesseth changing and comforting our heart but also when he hardens sinners and deliuers them vp to Sathan and to vile affections when he accurseth and condemneth yet in these respects hee is not euill because he doth these things as Iudge of the world who cannot doe vniustly Genes 18. Psalm 5. Iames 1. whereas all other thinges euen they which be most euill as sinne and Sathan haue euer some consideration of good seruing for the execution of Gods iustice vpon the wicked or for the humiliation triall of the godly which be good things Iob. 6. AEnig 13. What is that that sees and knowes all which we doe thinke or speake euen our secrets yet is not God Resolution It is thy Conscience which by a power giuen vnto it taketh knowledge of all thy actions as an espiall or watch yea euen of the most secret cogitations thereof to accuse or excuse thee Rom. 2. Yet it is but a Creature and not that al-seeing God who knoweth not thine alone but all other mens thoughts euen before they be conceiued which the conscience cannot doe Psalm 139. 2.3 Therefore looke to your thoughts The Deuils by our lookes wordes gestures actions know many of our thoughts therfore walke circumspectly AEnig 14. How is it that one should not be bound to doe any thing yet doth all thinges vpon necessitie Resolution Whatsoeuer thinges God doth hee doth them vpon and by necessitie not simple and absolute necessitie as if hee could not haue done otherwise but by a necessitie of supposition that is it being put and supposed which is true that God doth nothing but what he decreed before and as hee decreed it therefore he must needes doe what and as he doth because his decree cannot alter Yet hee was not bound but most free to haue decreed other thinges and otherwise if hee would Psalm 1. Whatsoeuer pleased him that he doth in heauen and earth AEnig 15. How can he be faithfull and true whose word of promise and threatninge is often broken Resolution The promises and threatninges of God runne alwaies with condition either expressed or vnderstood and this cleareth God of all vntruth for if hee do not fulfill to the wicked some euill which he threatned it is because the offenders did repent vpon which condition he was purposed to remoue the euill Ionah 3. Ierem. 18. 7.8 Likewise if hee giue not his children some good thinges promised it is either because hee seeth the crosse fitter for them or to correct some sinne to teach them better obedience vppon which conditions temporall good things are alwaies promised Deut. 28. 1. 2. c. Esay 1. 19. AEnig 16. How can one be most iust who condemneth the innocent that he may iustifie sinners seeing both these are abhomination Also how can God deale iustly seeing it goes well with euill men and ill with good men Resolution The righteous God doth this remaining still iust for the man Christ in his nature and actions was most innocent for he was conceiued by the holy Ghost and knew not sinne yet God condemned him to iustifie vs sinners All which was done iustly For Christ as he susteined our person was guiltie through the imputation of our sinne and wee through faith in his bloud cease to bee sinners being couered with his righteousnesse but out of partialitie to iustifie a malefactor and to condemne an innocent both these be abhominable things Though here in this life it oftentimes fareth ill with them that do well and well with those that doe ill yet God remaineth iust both because hee doth it to exercise the patience of the one and to expresse his owne bountie and patience towardes the other also because after this life is ended he meaneth to render vnto euery man according to his workes when it shall go full ill with them that doe ill and full well with them that doe well Esay 10. 11. 2. Thessal 6.7 AEnig 17. How can he be most mercifull who afflicteth sinners for whom he hath taken full attonement Resolution God indeede hath taken a full price for all the sinnes of the Elect yet hee afflicteth them not in iustice to punish their sinne but in great mercy to humble and amend them 1. Cor. 11. 32. AEnig 18. How was Pharaohs heart hardened of God yet God iust in punishing him Resolution Because Pharaoh first did harden his owne heart wilfully persistinge in knowne disobedience therefore God as a iust Iudge did harden his hart the more worthily punishing his former sins with later sinnes Exod. 7. 14. AEnig 19. Who is he which was and yet is which is to come yet both is and was Resolution It is the aeternall Iehouah who is God from euerlasting to euerlasting abiding one and the same for euer therefore was from all eternitie and yet is And because hee is an eternall being he so was and is as it is he that will be to come Reu. 1.8 AEnig 20. Seeing God is a Spirit how can Angels be Spirits and yet not Gods Resolution Angels and soules be finite and created Spirits but God is an infinite and vncreated Spirit AEnig 21. How is it that euill motions bee sinnes yet God is holy from whom all motions come for in him we mooue Acts 17. Resolution Motions as they be motions are from God but the euill of sin which stickes to them is
of all sortes are appointed to wrath 1. Tim. 2.3 Rom. 9.22 AEnig 66. How doth God prepare many to destruction yet their destruction is of themselues Resolution In destruction wee are to consider two things the purpose and the execution of it The first is from God decreeing destruction as the punishment of Sinne but mens owne faults and their impenitencie goeth before the latter as the proper cause of it Osea 13. 9. O Israell thy destruction is of thy selfe AEnig 67. How can things be done contrary to the will of God yet not be done besides the will of God If Gods will bee doth reuealed and secret how is it but one will Resolution All sinnes are done contrary to the reuealed will of God which forbiddeth them Exod. Yet they do not fall out besides the secret will of God for they should not bee at all if God were vnwilling they should bee Howbeit Gods will is but as himselfe is that is but one and it is alwaies like it selfe as he is vnchangeable yet of this one will much is manifested in his word and much is reserued vnto himselfe That which concernes the way to saluation and the rule of good life is manifestly reuealed that which concernes the euents and endes of persons and thinges of their councels and actions is kept secret to God himselfe till time bewray it hence commeth the distinction of his will into secret and reuealed Deut. 29. 29. Secret things to God reuealed things to vs. AEnig 68. How can that will be sinnelesse which doth will sinne Resolution That may be sinnelesse will which willeth sinne not as it is sinne and a breach of the law but as punishment of some foregoing sinne or as occasion and meanes of future blessing and safety Thence did God will Adams fall Pharaohs hardening Iudas treason AEnig 69 70. What is that that makes all euill things yet is the cause of no euill and how may this be What is that that drawes euill out of good yet it selfe is most good and how may this be Resolution It is Gods most iust and wise prouidence which maketh all euill of affliction Esay 45. yet is he not cause of any euill of crime which God indeede ordereth and conuerteth to the great benefit of his children by his maruellous goodnesse and wisedome Himselfe still remaining most holy As the Sun is not defiled by shining vpon a dunghill so neither is God polluted by turning bad actions to good ends AEnig 71. How is it that God appointes meanes yet himselfe worketh against meanes Resolution Meanes are appointed for vs to bee helps of our weakenesse and not for him who is almighty and most free neither needing them nor tied to them but working with them without them or against them as hee will Examples hereof in sauing Daniell and opening the blind mans eies with clay AEnig 72. How is it that God commandes vs to vse meanes yet some sinne as much in vsinge them as others in refusinge them Resolution To vse meanes with trust in them as King Asa vsed the Phisition and couetous men vse riches is as great a sinne as it is to refuse meanes when wee may haue them in this later wee doe tempt God Math. 4. in the former we make the meanes our God in placing our confidence in them Col. 3. AEnig 73. How can dead things preserue life Resolution Through Gods effectuall and mightie blessinge our dead meates maintaine life and make vs liuely and our cold cloathes to minister warmth to vs. AEnig 74. How is it that some men haue a good cause with good meanes which they vse well yet speede ill when others who lacke meanes or vse them ill yet speede well though their cause be naught Resolution It pleaseth God to withdraw successe where both the cause and the meanes be good for that he saith that the meanes were either trusted in or vsed without prayer and repentance or a good cause dealt in with no good affection or because God will try the Faith and patience of his children whereas to euill men which haue an euill cause though they lacke meanes or abuse them yet they often speede well that God may the more declare his lenitie and goodnesse in being kinde to the vnkinde or may the better manifest his Iustice in their punishment if they amend not by his bountie AEnig 75. How are the righteous deliuered euen then when they are killed Resolution Death is one meanes of deliuerance vnto the Distressed children of God and the best meanes for after that they rest from all their labours Reuel 14. 13. AEnig 76. How are many of the Saints put to vile deaths yet their death is euer pretious Resolution Their death is vile sometime for the manner of it in the world and in the account of worldlings but in respect of the cause for which they die their constant cleauing to the truth vnto death their cruell and vile death is alwaies precious vnto God Ps. 116. AEnig 77. How can hell bee an help to bringe any man to heauen Resolution The feare of hell paines deserued by sinne and the feeling of hellish sorrowes after some sinne bee sanctified and blessed to the elect of God to bee meanes to keepe them from sinning and either to driue or hould them closer to Christ who is the only way that leades to heauen Thus hell helps to heauen the Deuill against his will proues a Phisition to the iust AEnig 78. What is that that is both a medicine and a poyson at once and how this may be Resolution Sathans temptations and sinnes motions in their owne nature be poysonfull but by Gods mercifull prouidence they prooue medicines too being preseruatiues to the Godly against many sins and the occasiou of more humblenesse warinesse feruencie and prayer The Sacrament of the supper which is an healthfull potion to the contrite sinner to the vnbeleeuers and impenitent it becomes poysonfull and extreame hurtfull through their owne fault 1. Cor. 9. 27.29 AEnig 79. What bitter thing is that that hath a sweet fruit and how it may be Resolution They bee outward afflictions and inward conflict of conscience for sin also the seuere threatnings of the law they all be greeuous and bitter to the flesh but to the inward man they bring foorth in the end the sweet fruits of righteousnesse and peace euen of a good life and a quiet conscience Heb. 12.11 AEnig 80. How is it that God tempteth no man yet leadeth many men into temptation Resolution God being most holy cannot tempt any to sinne by inspiring the motion of sinne for this were against his most pure nature which can abide no iniquitie Psal. 5. 4. Yet as a iust iudge hee leadeth some into temptation by deliuering them vp vnto the lusts of sinne and Satan as a Iudge deliuers the malefactour to the executioner Rom. 1. 24. 26. Let all flesh
with his lusts Rom. 5.1 7.22 as the wicked haue peace and league with their sins but warre with God at one time AEnig 279. How may one at once both worke and fight Resolution The true Christian doth at once both performe the worke of his calling and fight against the hinderances whereby the world sinne and Satan would withdraw him from his worke or discourage him in it as Israelites in building Ierusalem AEnig 280. How may hee say who shall free mee from sinne who is already freed from the law 〈…〉 Resolution One who is in part freed from the tyrannie of sinne may desire and long to be perfectly freed Rom 7.24 AEnig 281. How may one repent before he haue repentance Resolution The child of God hath a sound purpose and desire to repent which with God is accepted for repentance before he hath the power and grace of repentance so he repents in will ere he hath actuall repentance wrought in him AEnig 282. How may one haue repentance without repentance Resolution When one hath true repentance wrought in him whereof he neuer need to repent him because it springs out of a godly sorrow for sinnes and tends to saluation then hath hee repentance without repentance 2. Cor. 7.10 for he neuer repenteth him that he hath repented AEnig 283. How may one confesse and leaue his sin yet not repent Resolution If his confession be hypocriticall from stinge of conscience or perforce and not out of displeasure of heart for sinne and hope of forgiuenesse thorough Christ and that he leaue his sin touching the act because he lacks occasion or strength to do it not in affection because he hates it such confession and leauing sinne argueth no sound repentance AEnig 284. How may the children of the kingdome be cast out and harlots enter in and be saued Resolution Such as be children of the kingdom by outward couenant and profession onely as proud Iewes were being without faith and repentance shall be cast out and refused when beleeuing penitent harlots shall be receiued vnto saluation AEnig 285. How can there be in this life a righteous person who needs no repentance Resolution If we speake absolutely there cannot be any such righteous person but there is if we speake comparatiuely for one who hath already repented departing from his sinnes and hauing made good proceedings in a righteous course of life hauing done many good works hath not such neede of repentance as one that goeth still astray being dead in sinnes and trespasses or that is newly turned Also one that thinks himselfe to bee righteous without fault in his owne opinion needs no repentance AEnig 286. Seeing repentance is a grace hidden in the heart how can the Angels who know not our hearts ioy at the conversion of sinners Resolution Angells by outward signes and effects doe obserue and know the inward conversion of our hearts and do ioy therin because it turnes to the honour of God to the increase of Gods kingdome which they greatly loue Also they delight in the good of all elect persons who together with them make vp one glorious Church in heauen Luk. 15. AEnig 287. How may one liue in a grosse sinne till death and yet be saued and another doing so shall not be saued Resolution If it be his secret sinne which he doth not know and marke to be a sin such as the polygamie of the Fathers and fornication amongst the Corinthians and vsury in England were thought to be he that repented not of such sinnes particularly may be saued so hee doe repent generally whereas another liuing in such a sinne against the light of his conscience cannot be saued without a speciall repentance for it Luk. 13.3 AEnig 288. What is that without which we cannot be saued yet is no cause of our saluation Resolution It is good works which be no cause of our saluation and yet the elect which are of yeeres if they haue space and time to do them cannot be saued without them for they are the way to the kingdom though they be not the cause of reigning AEnig 289. To what purpose is it to do good works yet wee are neither iustified nor saued by them Resolution God works though they cannot merit our saluation being both vnperfect and spotfull yet are we bound to do them to obey the commandement of God to glorifie the doctrine and name of God to edifie our brethren to witnesse and assure our owne faith and election and finally to stop the mouthes of the wicked Also to aedifie the weake AEnig 290. How can our good workes please God seeing they haue in them such wants and spots as God hateth Resolution As good works come from our faith and be fruits of Gods spirit so they please God by the intercession of Christ couering the defects and stains of our workes by the mantle of his death and righteousnesse AEnig 291. If heauen be freely giuen for the merit of Christ how is it then the reward of good works Resolution Though heauenly happinesse bee freely giuen as the purchase of Christs passion yet because it is giuen in the end of our life after the workes done as a recompence vseth to be giuen to labourers in the end of the day hence it is in Scripture called a Reward not of debt as due to our worke but of free fauour the better to encourage vs to our worke Matth. 5. AEnig 292. How is it that no man did euer see the Father and yet he that seeth Christ doth see the Father Resolution No man did euer see the Father immediately because the brightnesse of his Maiestie cannot bee endured by any mortall creature but God being in himselfe invisible became after a sort visible in Christ whose doctrine life and miracles be as it were an image or looking glasse wherein to behold the diuine truth power bounty mercy and goodnesse AEnig 293. If in heauen we shall see God as he is and know him as we are knowne how is it written that then our knowledge shall cease Resolution In heauen our knowledge shall bee perfect and immediate by the vision of God himselfe and therefore such meanes as wee haue heere of getting knowledge shall cease no books no ministerie no doctrine c. AEnig 294. How is it eternall life to know God and Christ and yet many shall perish which know God and Christ Resolution It is the beginning of eternall life to know God and Christ by the speciall knowledge of faith begetting in vs affiance and loue in God therfore such as know God and Christ and yet do perish it is because their knowledg is generall and empty of confidence and loue AEnig 295. How may it be that one shall not see that which he doth see Resolution That which one doth see spiritually it may be he shall make no vse of it to himselfe and then hee were as good not
to others yet in respect of the persons who did them they were no good but euill workes for an euill tree cannot bring forth good fruite AEnig 392. 393. How may two moue the same question yet the one offend the other not How may three laugh at one thing and onely one of them be without sinne Resolution If the one moue it curiously for strife sake the other soberly for learning sake to be better instructed or if the one do it out of doubt and distrust as Sarah about her sonne promised the other out of faith as Abraham did who laughed for ioy because he beleeued the message touching a childe in his old age but Sarah of vnbeleife was mooued to laugh Ismaell in flouting manner as a Scoffer Gen. 21. AEnig 394. How may one offend more by doing a good thing then an other shall do by doing an euill thing Resolution He that doth a good thing against his conscience whiles he iudgeth it euill is more a trespasser then hee who doth some euill ignorantly not knowing it to be euill AEnig 395. How may one without offence of God aske something of him which hee will not giue yet another asking what he is willing to giue shall offend Resolution A childe may aske the life of his father a wife of her husband yet not offend though God be vnwilling to graunt it being asked with condition of his will the Isralites murmuring in distrustfull sort asking meate which God was willing to giue did sinne in their praier Paul sinned not in crauing to haue that prick of the flesh remou'd though God ment to denie it because he praied with submission to his will AEnig 396. How may one be a looser at that time when he is a Winner Resolution A couetous man may winne much worldly wealth and yet bee thereby a looser of his soule also an euill preacher may be a looser of himselfe when he winnes others vnto God Lastely many a wicked man looseth his credit at what time hee gaines some commoditie AEnig 397. How is Vsury a sinne yet one may be an Vsurer without sinne Resolution Vsurie whereby wee encrease our stocke by compact in respect of lending mony or other things to the hindrance of our neighbour is a sinne but to increase our spirituall graces by the due vse of them is a Christian vsury and commendable AEnig 398. Seeing God alone is to be worshipped how may we worship men without sinne Resolution There is a religious diuine worship which by our bodies and soules is to be performed to God as to the searcher of the hart and Lord of all wherof no part can bee giuen from him to any other without sinne Act. 10. 26. Math. 10. 4. Reuel 19. 10. But a ciuill worship is due to magistrates and all our betters in respect of their authoritie and giftes euen by the commandement of God which not to giue willingly is a sinne AEnig 399. How may the first be last and the last be first Resolution This is fulfilled in the Iewes and Gentiles who being called after the Iewes were receiued into fauour and stand in grace while the Iewes who were before them for outward vocation are now cast out for their vnbeleife become the last they were last in acceptation with God who were foremost in his outward vocation whereas the Gentiles being last by vocation became first in acceptation AEnig 400. What is that that was once mortall and twise immortall Resolution It was Adams body once mortall by sinne twise immortall once by creation second time by glorification AEnig 401. How may death which is as the wages of sinne and porch of hell bee yet the way and passage to heauen or how may heauen and hell haue both one gate Resolution Death naturall is the gate and doore to let into the pallace of heauen such as fall a sleepe in Christ and others that die in vnbeliefe and sinne into the dungeon of hell this difference hapneth by the merit of Christ his death sanctifying death to his members to be a porch of paradice and not to others to whom it proues a part of their curse a passage to the infernall lake AEnig 402. If Christ hath destroied death by his death how is it that the godly must die Resolution Christ hath destroied and so taken away the sting of death as it shall not hurt the godly but help them rather yet they die first to fulfill Gods decree secondly to obey his will and ordinance thirdly to be ioyned immediately and fully vnto Christ their head hauing in their death put of sinnes with their bodies AEng. 402. How hath Christ ouercome death by his passion yet death is the last enemie that shall be destroied Resolution Christ in his passion got a victory ouer death in part at the last resurrection hee shall haue a full conquest before the curse was remoued but at the iudgement the thing it selfe shall be quite done away to haue no power ouer faithfull persons AEnig 404. How is it appointed for men once to die yet there are many that shall not die Resolution Ordinarily men die once by vertue of Gods appointment whereas some dead were raised and other at the great iudgement shall only be changed this is extraordinarie howbeit that change is a kinde of death AEnig 405. How can a body which is dead and rotten yet liue at the same time that it is dead Resolution The bodies of Abraham Isaac and Iacob and so of other Saints At what time they are dead and rotten in the graues they are 〈◊〉 to God to whom all liue who hath made a Couenant of life with the bodies of the elect as well as with their soules and is fully purposed to raise them at the last day therefore to him they are as if they were already quickned to life Math. 22. 23. AEnig 406. How may it be that dust shall be made to liue Resolution At the resurrection bodies mouldred to dust by the mightie power of Christ shall be restored to life being ioyned to their owne soules 1. Cor. 15. 22. AEnig 407. How is it that all shall rise from death and yet the resurrection is called the resurrection of the iust Resolution All men and women shall rise for resurrection shall bee of iust and vniust but because the benifit of the resurrection appertaines to the iust who shall then be glorified in their bodies thence is it called the resurrection of the iust AEnig 408. How may bodies bee spirituall and yet remaine bodies Resolution At the resurrection the bodies of the Saints being the same in substance as before yet because they shall bee susteined and preserued by the immediate workeing of the spirit without naturall meanes of Phisicke meat c. hence are they called spiritual though they stil be bodies 1. Cor. 15.44 AEnig 409. How is Christ iudge of quicke dead yet it is
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