feare this God AEnig 81. How can God harden mens hearts yet not be the authour of sinne seeing hardnes of heart is a sinn Resolution God hardeneth not by infusing sin but by offering occasions Secondly by giuing vp to Sathan Thirdly by withdrawing his grace Fourthly by enclining effectually the will that way to which yet it freely runneth and all this hee doth not as an euill authour but as a righteous iudge punishing sin by sinne AEnig 82. Who are they which bow to Christ yet haue no knees and serue him though they loue him not Resolution They bee the Diuels who hating Christ extreamely yet against their willes are subiect to him as to their Lord. Which is meant by bowing the knee Phil. 2. 10. AEnig 83. If the promises of this life be made vnto godlinesse how is it that the wicked doe so prosper in the world Resolution Gods promises euen for temporall blessings bee made to the Godly 1. Tim. 6. who alone through Christ haue right to them and how little soeuer they enioie they haue sufficiencie which they hold with the fauour of God as a testimonie of his present loue and pledge of future happinesse yet because God seeth want and afflictions fitter for them because at last he meanes Heauen to them therefore are they often scanted and troubled here when many wicked men abound in wealth and pleasure because they should be left without excuse and to commend Gods bountie and kindnes in doing good to the euill Luk. 6. AEnig 84. What worke of God is that that doth excell the worke of creation and wherein infinite mercie and extreame iustice meet together without impeching one the other Resolution It is the worke of redemption wherin the worde became man a seruant a curse wheras at the creation God made the world by his speking a word Also in our redemption God punishing sinne fully in his onely sonne and for his sake sparing and sauing sinners he so shewed infinite mercie as it was without hurt to iustice a maruellous wisedome worthie to be reuerenced and loued AEnig 85. How can one be two and these two but one Resolution Christ in respect of his person is but one yet this one Christ is both God and man because of his diuers natures there is in Christ one nature and an other and so he is two yet there is not in him one person and another and therefore he is but one AEnig 86. How may a woman be with child of the holy Ghost and yet that child not to be the Sonne of the holy ghost Resolution Thus. In the conception of our Lord the holy ghost had not the place and office of an instrument as a father but of a principall efficient cause by a secret mighty working sanctifying and enabling the Virgin to conceiue a Sonne Mat. 1. Luk. 1. AEnig 87. How may one be the Sonne of a sinner yet that sonne be without sinne Resolution Mary the mother of Christ comming from Adam by ordinary generation must needs bee a sinner yet hir Sonne being borne of hir by the extraordinarie power of the Spirit clensing that lumpe of flesh whereof his manhood was formed hee became pure and sin-lesse in conception birth life and death that he might offer vp himselfe a spotlesse sacrifice Heb 4. AEnig 88. How may one be truly a man and yet that man be no person Resolution The humane nature of Christ being so assumed into the vnitie of the person of the sonne of God as out of it it had no subsistence he is in such sort a very true man as yet that man is no distinct person from the sonne of God Rom. 1.4.5 Gal. 4.4 AEnig 89. How can that which is neither visible nor palpable be seen and felt Resolution The Godhead of Christ being an invisible vncorporeall substance yet in the assumed nature of man became sensible was felt and seen and heard as it is written 1. Ioh. 1. 1. Our hands haue handled that eternall life AEnig 90 How can that which is greater then heauen and earth bee inclosed within the compasse of two spannes Resolution The sonne of God being greater then the world in respect of his vnmeasurable Dietie yet as touching his humanitie was shut vp in the narrow compasse of a womans wombe Mat. 1. AEnig 91. Who is he that hath two wills and but one soule and how Resolution Christ as man had a created humane will but as God equall to his Father hee had an vncreated diuine will yet had but one soule Matth. 26. Father not as I will but as thou wilt here is the will of the man Christ desiring through the infirmitie of humane nature to be freed from the bitter cup of his passion yet with submission through faith to the diuine will appointing it otherwise AEnigma 92. How can one bee before he was and not be when he was Resolution Christ was God before he was man Ioh. 8. Before Abraham was I am and thus hee was God when hee was not man Also hee was man by the promise of his Father and vnto the faith of such as did beleeue the promise of his comming when as yet his manhood had no actuall being AEnig 93. How can one haue a father and mother and yet haue neither father nor mother Resolution Christ as the Sonne of God had a Father and a mother as the sonne of man Mat. 1.17 yet as he was God he had no mother nor father as he was man Heb. 7. againe Melchisedeck liued so long as the knowledge of his parents were worne out AEnig 94. How can one that is no sinner yet bee more then a sinner Resolution It is written of Christ 2. Cor. 5.21 that he was made sinne for vs. which in some sense is more then to be a sinner as to say that the wisdome of the flesh is enmitie against God is more then barely to say it is an enemie against God yet in truth Christ was not so much as a sinner being that Holy one of God who knew no sinne but because hee had the sinnes of all the Elect imputed to him that by the sacrifice of himselfe he might take them away thence it is written of him that he was made sinne for vs. for saying he had no sinne inherent in his owne nature he had died vniustly had he not died for sinne imputed AEnig 95. How may it be that one that is extream poore should by his pouertie make many rich Resolution Christ Iesus being heire of all Heb. 1.2 yet willingly humbled himselfe to such pouertie that foxes and birds were in better case then he by which extreme pouertie hee merited for all his heauenly and spirituall riches 2. Corinth 8. AEnig 96. How can finite obedience deserue infinite glory Resolution The obedience of the man Christ to his Father in respect of the things done and the time
of proceeding Examples whereof amongst many easie to be marked take one or two The Church is compared to a vineyard an house a floore a net Againe that truth That all must belieue in Christ that will be saued is taught by way of commandement 1. Iohn 3.23 of exhortation Heb. 10.21 of example Heb. 11. of promise and of threatning also Iohn 3 18. also 36. Similitudes are rather for illustration to make darke things plaine then for confirmation to proue any doubtfull thing Such is the similitude of the euill steward of a vine Ioh. 15. of a King marying his sonne c. for similitudes are not argumentatiue The authority of diuine Scripture must not be subiected to humane capacitie August The reason whereof is because corrupt reason cannot diue so deep as Gods truth and the wisdom of God in his word is infinite our vnderstanding finite therefore they erre which will belieue no more than their reason can reach And this error hath been the mother of very many errors Whatsoeuer wee read in any heathen or ecclesiasticall author be it Father Doctor or Counsell or whosoeuer contrary to that wee read in scripture wee ought reiect it as false August In Ireneus we read that Christ died at the age of 50. yeeres Augustine that the communion ought to be giuen to infants In Origen that at length all deuills and men shall be saued and innumerable such like in other authors The reason is because the Scripture conteineth an infallible and perfect truth therefore it must needs be refused as false whatsoeuer in matter of religion and saluation is beside it or against it and whatsoeuer any of the learned Fathers do write truly iâ— must not be belieued because it comes from them but because it is grounded on Scripture or sound reason Certaine precepts are in common propounded to all as the X. commandements and whatsoeuer precept serues to expound them or illustrate them and some priuat to certain speciall persons as that to Abraham of killing his sonne to the Israelites of spoyling the AEgyptians Also diuers peculiar precepts to magistrates fathers and children pastors c. These common and proper precepts are to be marked because by that meanes a man shall the better walke in the waies of his calling August de doct christ All things reported and commended in Scripture must not be imitated by vs. Because many things well done were personall and not done for example to warrant vs to doe the like August de doct christ This being not knowne hath cast many vpon vnlawfull enterprises as one M. r Birchet in England who by example of Ehud thought he might haue killed a great personage in this land whom he took to be Gods enemie as some of Christs disciples offended by preposterous zeale in following Elias example calling fire from heauen When the Scripture speaketh somthing darkly it vseth for most part to ioyne thereto some plaine thing in the same place to giue light to it Whitaker Also it is Ieromes rule Esay 51. 1. the latter end of the first verse being somwhat hard is presently opened in the beginning of the second verse and in Deut. 7. 3. God hauing said thou shalt not make mariages with Canaanites by and by declares this more fully in the next words Also the 3. verse of the first of Esay expounds the second and the former part of the first verse of Esay 53. doth expound the latter and in Rom. 10. the 5. and 6. verses mentioning the righteousnesse of the law and of faith expoundeth the 3. verse touching our owne righteousnesse and the righteousnesse of God also the confession spoken of in verse 9. is interpreted verse 13. by calling on the name of the Lord. and in vers 8. hauing said the word is neere in the end of that verse sheweth what word hee meaneth to wit not of the law but the Gospell This is the word of faith which we preach See the like Rom. 8. 20. 31. 2. Tim. 4. 6. Rom. 11.7.8 1. Cor. 5.9 Ephes. 5.32 and often elsewhere though not alwaies For somtime we are to range farther of to fetch the sense of some places which we read The not obseruing of this Rule holds many in ignorance and carieth others to many errors We may not imitate the workes of Christ which be miraculous and proper to him as mediator but his morall duties only For they onely were giuen vs for example and paterne Math. 11.29 30. 1. Pet. 2.21 1. Ioh. 2. 6. that wee should walke as he hath walked The ignorance of this caused some to counterfeit themselues Christ as one Moore in K. Edward the VI. his time and one Hacklet in Q. Ellzabeths time Dauid George and sundry others according to that foretold Math. 24. Those things which are subordinate one put in order vnder another doe not fight and iarre so as vpon affirming one of them should follow the denying or excluding of the other as grace of the Father merit of the Son operation of the holy ghost ministerie of the word faith sacraments are subordinate in the matter of mans regeneration and saluation Kickerman Therefore it will not follow we are saued by grace ergo not by Christ. or this we are saued by Christ or iustified by Christ ergo not by faith or this we are iustified and saued by faith ergo what needeth ministerie or sacraments or prayer or good works as popish Priests reason most absurdly Againe Gods prouidence and endeauour in the vse of second causes and meanes be subordinate vnder and seruing one the other Therefore it will not follow we need not pray nor worke nor vse phisicke for body or soule nor preaching because it is ready appointed by Gods prouidence what shall be and what not be which all our care cannot alter as many fantastically argue to their owne perill and ruine Thus in the deliuerie of Christ to death God and Christ and Iudas Satan and Iewes are all subordinate These three latter as instruments to the two former all doing one thing though not to one end Scriptures do diuers times by the poore and needy vnderstand all Gods people poore or rich The reason is because howsoeuer the equitie of the things commanded or forbid may stretch to all sorts wealthy and needy yet there may bee particular reasons why we ought more especially regard the poore and why to that end God would commend his owne peculiar care of them amongst many examples hereof take these few Psal. 10.14 Psal. 14. 6. Psal. 72.2 he shall iudge the poore with equitie but in the next verse this office of Gods magistrate is enlarged to all the people Hills shall bring peace to the people by iustice The like Ps. 82. 3. 4. Iudges are charged to doe right to poore and needy and to defend them yet it is their dutie to discharge and performe
singular number it argueth certainety as Sabboth of sabboth Lamentation of lamentation Micha 3.4 If it be in the plurall number it signifies excellency as Eccles. 1.1 vanitie of vanities song of songs Cant. 1. God of Gods Psal. 136.2 King of Kings Lord of Lords for most high and excellent Repeating of an adiectiue and of a substantiue sometime signifies encreasing as holy holy holy Iehouah Iehouah Temple c. A verbe repeated and twise gone ouer in a sentence maketh the speech more significant or else it shewes vehemency certainty speedinesse as to die by dying Gen. 2. and is my hand shortned in shortning Esay 30.2 A coniunction dubbled doth dubble the deniall and encrease it the more as Math. 13. 14. shall not not perceiue Some figuratiue speeches beside that they doe enlarge the sense and bring with them delight ornament they do also afford matter for nourishment of our faith as Math. 25.35 ye gaue me Christ to drinke here the putting of Christ for a Christian man doth nourish faith comfort a Christian man Also the like is to be said of putting Christ for a Christian Church as 1. Cor. 12.12 and Act. 9. 4. An Ironie which is when the contrary to that which is spoken is meant carieth with it a iust reprehension of some sinne whereof examples bee in Genes 3. verse last Also Iudg. 10.14 Mark 7.9.1 King 22.15 go vp and prosper 1. King 18.27 crie a loude for he is a God Questions do sometime import an earnest affirmation as Gen. 4.7 also Ios. 10.13 Ioh. 4.35 Gen. 37.13 1. King 20.2 and sometime they signifie a forbidding as why shall the gentiles say where is there God Psal. 79. 10. also 2. Sam. 2 22. and sometime time they argue affections of admiring compassion faultfinding and complayning as Psal. 8.10 Esay 1.21 Psalm 22. 1. Concession and yeelding hath sometime in it a deniall and reprehension 2. Cor 12.16.17 But be it that I charged you not c. Holy writers speaking of things and persons which are past and gone doe vse sometime to anticipate that is they speake of them according to the custome of the place and time in which they wrote as Gen. 12. 8. the place named Bethel by Moses was named Luz in Abrahams time 1 Pet. 3. 19. Christ in spirit preached to them in spirit So they were indeede in regard of the time when Peter wrote this Epistle and not of the time wherein Noah liued In Genes 9. 2. Moses doth mention Canaan who at that time when such things as he writeth of were done was not borne And sundry other things in order of the story go before which in order of time were done after In Sacred accounts and Genealogies either the name or number of yeares how long some Prince raigned be left out The reason is because of the wickednesse of the Prince As Saul who raigned farre longer yet is said to haue raigned but two yeeres and an halfe that is lawfully and rightly Also in Mach. 18. three Kings Ahaziah Ioas and Amaziah are for their wickednesse left out The parts of time are vnderstood inclusiuely sometime and sometime exclusiuely In Math. 17. 1. it is written and after six daies Iesus tooke c. whereas Luk. 9. 28. it is written of the same thing that it came to passe about eight daies after the Reason is because Mathew put exclusiuely those daies onely which went between and were finished but Luke puts the two vtmost daies also into the reckoning Moreouer it is vsual in scriptures historicall to take the time spoken of either compleatly as fully finished or vncompleatly as being begun to be in finishing as 1. Kings 25. 19. 1. King 15. 18. 25. the last yeeres of the Kings of Israel and Iudah are not fully expired but some of them scarsely conteine moneths in them the rest of the yeers of their raigne being put compleatly The lesser number is to be counted vnder the greater and more compleat as Iudg 3. 11. the land had rest 40. yeeres when Othniell died vnder this number bee comprehended all the yeeres from the death of Ioshua vnto the death of Othniell and the 8. yeeres of seruitude vnder the Assirians Iud. 3. 20. the like is vsed diuers times in the Iudges as ch 5. 31. and 8.28 and 9.22 also chap. 10. 2. 3. The scripture vseth to call sonnes which by nature are no sons to them whose sonnes they be called but are there sonnes legally and by succession Thus Salathiel being sonne of Neri naturally Luk. 3.27 is legally and by succession made the sonne of Iechoniah whom he succeeded in the kingdome as Math. 1. 12. after this manner Zedekiah is the brother of Iechoniah or Iehoiakim 1. Chro. 36. 10. and his sonne 1. Chro. 3. 16. his brother by generation his sonne by right of succession By this rule the two Euangelists Mathew and Luke are reconciled in their Genealogie for Luke followes the naturall order and Mathew the legall order This word rather is put not alwaies comparatiuely when two persons or things are compared as like or vnlike but somtime negatiuely as a denying particle in stead of not as Luk. 18. 14. this man went away rather iustified then the other that is not the other but he departed iustified also Ioh. 3. 19. men loued darknesse rather then light that is they loued not light but darknesse This word behold is vsed not alwaies or only to stirre vp attention at the report of some waighty and admirable thing but most commonly it signifieth a thing manifest and plaine wherof all do or may take knowledge as Psalm 51. 6. Math. 1.23 and often elsewhere Doing doth somtime import beleeuing as Math. 7.2 but he that doth the will of my Father Now this is the will of my Father Iohn 6. 40. that he which beleeueth in the Sonne should haue life euerlasting These 13. Rules following are all taken out of M. Luthers works SCripture must be vnderstood not against Christ but for Christ. 2 Precepts presuppose faith as where it is written keep the commandements that is in Christ or by faith in Christ. also thou shalt loue the Lord thy God with all thine heart c. that is in Christ or by faith in him also doe this and thou shalt liue that is doe it in Christ. and so in the rest of this kinde 3 Interpretations must be drawne out of Scriptures these are the supreame and absolute meane of interpretation as the Spirit is the principall Interpreter 4 Many things are said in Scripture by anticipation and recapitulation 5 Negatiue speeches in Scripture be more vehement and forcible then affirmatiue 6 We may not interpret scripture by allegories vnlesse wee be able to auouch the allegoricall sense by some other place of scripture 7 Grammar must giue place to Diuinity Reason is Because things are not
from our corrupt nature as an halting horse being beaten with the waggoners whip hee mooues and stirres because of the striker but lamenesse or halting is from some defect in his bones AEnig 22 How can God receiue ought of others himselfe being an infinite perfection Resolution God receiueth prayers and praises and other duties from his children as his due homage and seruice not to adde any thing to his own perfection for if one be good God is not made more righteous as the sea is not fuller by the drops that fall into it or by the recourse of riuers vnto it AEnigma 23. How should he bee a consuming fire who is full of pitty and bounty Resolution To wilfull and impenitent sinners he is a consuming fire but to such sinners as beleeue and repent he is a most mercifull God Command 2. AEnig 24. How may one be three and these three but one Resolution God being but one in substance yet is distinguished into Trinitie of persons the subsistences or persons being three Father Sonne and Spirit yet the diuine Essence is but one being equally communicated to each Math. 28. 19. Ioh. 1. these Three are one a secret to be admired AEnig 25. How may three be Eternals or Almighties yet there be not three Eternals nor three Almighties Resolution The three persons of the Trinitie be each of them Eternall and Almightie each person being God of himselfe yet the Godhead being but one there is but one Eternall and one Almighty this secret is to bee adored and not searched into AEnig 26. 27. How can one beget a sonne yet himselfe not be before that sonne c. How can the begetter bee before his sonne yet that sonne not to bee after his father Resolution of both God the Father begot his Sonne Christ by an vnconceiueable generation and so was before him in order of nature but not afore him in order of time because the Sonne was begotten by an euerlasting generation AEnig 28. How can Christ be God of God yet be God of himselfe Resolution Christ is God of God in respect of his person or Sonneship which hee hath by relation to the Father for he is a Sonne as being begotten of his Father but in regard of the Godhead or diuine Essence which is one and the selfesame to all the three persons he is God of himselfe euen God blessed for euer Rom. ☞ AEnig 29. How is Christ the selfesame God with his Father yet the Father is greater then he Resolution Christ as he is the Sonne thought it no robbery to bee equall with God Philip. 2. he and his Father being one mighty God Iohn 10.30 I and my Father are one But as was Incarnate and became the Mediator of our Redemption so the Father is greater then Christ for Christ as Mediator being his Fathers seruant Esay 5.11 was sent to doe his Fathers will Iohn 20.21 as my Father sent me c. AEnig 30. If Christ be the onely begotten Sonne then how are all belieuers his sonnes Resolution Christ is the only begotten sonne because he only is the naturall sonne Beleeuers being by nature not the sonnes of God but of wrath become his sons only by adoption and grace Iohn 1.14 Gal. 4.5 Eph. 2.3 AEnig 31. What is that which is sent yet is not inferiorto the sender It is either Christ sent of his Father or the Spirit sent both of Father and Sonne yet all these being one God and coequall none being aboue another Sending is not alwaies a note of preheminence or superioritie Acts 11. 36. where Superiors be sent of Inferiors AEnig 32. What is that which is one with another yet is another from that one Resolution The Father is one with the Sonne in substance yet an other person the Spirit also is another person distinct from the Sonne yet one in essence In the Trinitie there is one person and another yet not one thing and another this is a great secret Also all the faithfull are one with Christ and amongst themselues yet the persons bee distinguished one Christian is not another in respect of persons yet amongst all Christians there is a communion all being one mysticall body This word Father and the word Spirit are put in scripture personally each for one distinct person Mat. 28. and somtimes they be put essentially for the whole godhead and thus God is called the Spirit Iohn 4. 24. and Christ is called the Father Esay 6.9 AEnig 33. How can something come out of nothing Resolution By a created finite power such as in art and nature somthing cannot be made but out of matter and stuffe praeexistent or being before but diuine power being infinite and vnbounded was able when there was nothing to create the matter and formes of all things which were formed Gen. 1.1 Heb. 11.2.3 those things which we see were made of things which did not appeare AEnigma 34. How can there be a Palace made without matter or instrument or without knowledge or consent of him that was the Lord that should dwell in it Resolution That Palace is the world which God made by his word only Ps. 148. he spake the word and they were created Gen. 1.2 and he made it when as MAN the Lord of it was not created so well did God prouide for men to build and furnish them an house to dwell in before themselues were AEnig 35. 36. 37. 38. How can there be light where there is neither Sunne Moone Starre or Candle How can there be darknes where there is no night and how Waters where there is neither Sea Riuer nor Raine and how Trees and herbs without setting or planting Resolution of all fower All these things hapned in the work of Creation only see Gen. 1. to teach all men so to vse meanes as to acknowledge a God in them and notwithstanding we haue no meanes yet to depend vpon God who worketh by them or without them as he will 39. How is it that the Angels are not mentioned amongst the works of creation being Gods chiefest creatures Resolution Moses applying himselfe to the capacitie of the ruder multitude doth mention expresly sensible works only as the fittest glasse for the vulgar therin to behold their Creators glory yet so as he doth not wholy passe by Invisible and Spirituall creatures for in the first of Genesis verse 1. he saith that God made heauen and earth that is them and all in them also in chap. 2. verse 1. he saith God made the heauens and the whole hoast or army of them the Angells being a chiefe part of this Armie AEnig 40. How may a wicked man of a corrupt nature be called God Psalm 82.6 yet he not be God who is partaker of the diuine nature Resolution Adam being created in perfect righteousnesse and holinesse was partaker of the diuine nature as Peter calls these godly properties 2. Pet. 1. 4.
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
ecclesiasticall estate whose seauen heads are seauen hills and the ten hornes are the seuerall Kings that gaine their riches and power to vphold it Apoc. 17. 9. 12. AEnig 205. Who is that that fitteth in the Temple of God yet neither that Temple wherein he sitteth nor himselfe be any sound member of the Church of God Resolution It is that Antichrist raigning where God once had his Temple and Church which now through Idolatry and errors is become a cage of vncleane birds the habitation of deuils the hold of all foule Spirits aduersary to Christ and his Church Apoc. 18.2 AEnig 206. Where is the market wherein wine hony and milke are to be bought without money Resolution It is the publike assemblies of the Saints wherein the graces of the Spirit for their great sweetnesse and profit likened vnto wine milke and hony are to bee had and obteyned freely from God who takes nothing for them at our hands howsoeuer his Sonne hath with a great price purchased them for vs. AEnigma 207. How may one be a Sheep who neuer came in the folde Resolution The Elect not yet called are the sheep of Gods purpose who hath decreed to gather them by his word and spirit into the fould of his Church and to make them sheep of his vocation Iohn 10. AEnig 208. What name is that which none knowes saue he that receiues it Resolution It is the name of the child of God Apoc. 2. 17. 1. Iohn 3.1 or to be called the child of God AEnig 209. How can a sister marry the brother and brother marry to brother yea and naturall mother to a naturall sonne and all this without sinne Resolution Euery one that doth the will of God is vnto Christ as his brother and sister yet linked to Christ by a spirituall mariage whereby the Virgin Mary is espoused vnto Christ hir own naturall Sonne to whom she is maried by faith as all beleeuers be AEnig 210. How may one bee a mother that neuer had childe Resolution All the Godly among whom many be childlesse are vnto Christ as his mother dearly loued Math. 12.49 AEnigma 211. How may there be a mariage betweene the quicke and the dead Resolution Thus the Elect which are dead to sinne through mortification are maried vnto Christ in heauen Rom. 7.4 AEnig 212. What creature â—s that which is both in heauen and earth at once and how this may be Resolution It is the true beleeuer who as touching his person is heere on earth yet at the same time as touching his owne hope and in Christ his head hee is in heauen Eph. 2.17 AEnig 213. What liuing creature is that that is neither plant beast woman man nor Angell Resolution It is the new man or new creature which liues vnto God 2. Cor. 5. 16. Rom. 6.9 AEnig 214.215.216 How can one bee a King and haue no subiects to rule How may one be a Priest that is of no order How can one be a good Prophet and no Minister Resolution Euery true Christian is a King to raigne ouer his lusts by grace till he reigne with Christ in glory And a Prophet to teach himselfe and those vnder his charge And a Priest to offer spirituall Sacrifices all the works of his calling acceptable to God thorough Iesus Christ. 1. Peter 2.9 Apoc. 1.6 Col. 3.16 AEnig 217. What men are they who while they liue neuer come to the age of men and how Resolution Christians which be men in yeeres yet so long as they liue heere neuer attaine to the age of perfit men in Christ Eph. 4 13. they daily grow toward it but are not of full age till they come into heauen AEnig 218. Who is he that being but a meere man is more excellent then the Angels Resolution It is euery good Christian who by incorporation into Christ is become his true member flesh of his flesh and bone of his bone which is a dignitie and excellencie deigned to the very Angels who are as seruants to minister vnto the elect in this respect that they are one with Christ and Christ one with them Hebr. 1.14 4.6.7 8.16 AEnig 219. Who is he that serues euery man yet is not the seruant of any man And how this may be Resolution The godly Christian through loue is ready to doe seruice vnto euery one that needs him Galat. 5.13 yet will he not suffer his conscience to become seruant and bond to mens traditions 1. Cor. 7. AEnig 220. Who is he that liues in the world and yet is none of the world And how this may be Resolution It is the child of God who still remaines in this elementary world amongst men till he be translated into the celestiall world amongst the Angels In the meane while he is none of the vnbeleeuing world out of which God hath singled him by an effectuall calling to Christ. Ioh. 15.19 AEnig 221. What Children bee they which neuer had any Mother Resolution They be the holy elect Angells who are the children of God though not by adoption for they were neuer out of fauour yet by creation Iob 1. AEnig 222. What is that which makes things which are not to be Resolution It is an effectuall calling by the spirit which maketh the elect who were not actuall members of Christ and sonnes of God to become such as in the creation things which were not meere made to exist and bee in an instant AEnig 223. How came Christ to call sinners to repentance yet many which heard his call did not repent Resolution The end of Christs comming it was effectually to call elect sinners being changed by grace and made obedient to the voice of the Caller whereas other sinners were generally and outwardly called by his word without the quickning spirit of Christ to bowe their heart AEnig 224. How can things which are not confound things which be Resolution When poore simple contemptible persons which in common account are not be called vnto Christ and the wise the rich the noble of the world which onely are seeming to be something be passed by thus doth God by things which are not confound things which are making it appeare that the glorious things on which the world doteth are nothing with him 1. Cor. 1. 26.27.28 AEnig 225. How may one haue eternall life before he comes at heauen Resolution Whosoeuer truly beleeueth God to be his God and Father in Christ being also led by the spirit of Christ he hath now the beginning of eternall life though he but a pilgrim heere on earth Gal. 2.5 last AEnig 226. 227. How may one be blessed who beleeues and sees not yet beleeuing to bee all one with seeing How can one walke by faith and not by sight whereas faith is nothing but sight the Resolutions One who doth beleeue though he neuer saw Christ with bodily sight he is a blessed man yet
representitiuely by sacramentall vnion as circumcision is called the couenant which yet is not otherwise then a misterie because it is a signe of it likewise water in Baptisme Bread and wine in the Lords supper are not properly that which they bee called but they are it mistically by representation and relation AEnig 245. How may one be saued who is not Baptized Resolution Baptisme saueth onely as an instrument to assure saluation to them that be already saued by the couenant of grace therefore it is not the want of Baptisme when it either not at all or not lawfully may bee had which hindereth saluation but wilfull neglect or contempt of it AEnig 146. How may elementary water wash the soule which is a spirituall substance Resolution Elementarie water washeth not the soule by anie power in it selfe or by any acte done about it but by vertue of Gods ordinance and promise the outward washing by water it is an effectuall pledge to the elect only of that inward washing by the spirit applying Christ vnto their iustification Math 3. 11. Tit. 3. 5. AEnig 247. If God doth onely forgiue sinnes how doth Baptisme take away sinnes Resolution Baptisme forgiueth sinnes instrumentallie as a Sacrament of seale to certifie and confirme our minde in the perswasion of forgiuenesse by Christ but God forgiueth sinnes properly as an Author by his owne power putting away from vs the guilt and punishment yea and the dominion of sin through faith in the bloud of Iesus Christ Psal. 71. 12. Rom. 3. Luk. 5. 11. AEnig 248. What meate is that which is not diminished by eating Resolution It is Christ Iesus whose flesh giuen and bloud shed for the world is the true meate of our soules which being offered in the word and in the supper of the Lord is spiritually eaten by infinite beleeuers and yet remaineth still whole and entire without diminution AEnig 249. How can one eate which hath neither mouth nor stomacke Resolution The faithfull soule doth eate so often as it feedeth vppon Christ and yet is without fleshly teeth or stomach AEnig 250. 251. How can Christ abiding in heauen hee their foode which are in earth How may a man eat mans flesh and drink mans bloud without sinne The Resolutions Though Christ in his manhood be in heauen and the faithfull be abiding here on earth yet by our faith receiuing him as he is offered in the supper the spirit conueying and applying him vnto vs our bodies are not more truly fed with the meate which they take in then our soules be nourished with this spirituall manducation of Christ whose flesh to eate and drinke corporallie and naturally as wee doe other food and as Capernaites dreamed and as our Papistes fancie is a horrible sinne AEnig 252. If faith it selfe be a worke how is it written that we are not iustified by works seeing we are iustified by faith Resolution Faith is a worke of the spirit and an holy qualitie as hope loue and repentance be but doth not iustifie any as it is a worke or qualitie for so it is weake and spotted needing pardon but as an instrument appointed of God to receiue and applie Christ his perfect obedience and sufferings vnto vs for our iustification before God Rom. 5. 1. 11. Gal. 3. 14. AEnig 253. Who was he that was thrise iustified and yet was iustified but once and how this may be Resolution It was Abraham who at his conuersion was iustified by faith in the promised seede Secondly at the time when a sonne was promised vnto him in his old age he is said to be iustified in beleeuing that promise Genes 15. which was but a proceeding of his former iustification Thridly it is written of him that hee was iustified by that worke of offering vp his sonne Iames 2. 2. which was but a declaration before men that hee was a iust person and his faith liuely and not dead AEnig 254. How can the iustice of an other make vs iust and yet the riches of an other cannot make vs rich Resolution The perfect iustice of Christ is without vs sticking or inherent in his manhood as the proper subiect thereof and so it is the iustice of an other yet being accounted vnto the elect at what time they do beleeue it doth become their owne iustice by imputation as verily as if themselues had kept the law and fulfilled all righteousnes in their owne persons whereas another mans riches being so another mans as it is none of ours it cannot make vs rich AEnig 255. How may one which is a transgressour of the law be perfitly iust while he liueth Resolution The godliest man that is transgresseth the law in many things and therefore can neuer be perfitly righteous in this life by any righteousnesse of his workes but Christ keeping the whole law perfitly the grace of God imputing that perfect obedience to the beleeuing sinner hee is made the end of the law for righteousnesse vnto him Rom. 10.4 AEnig 256. How was Abraham iustified by faith if he was iustified by his workes Resolution He was iustified by faith instrumentally by his workes declaratiuely or thus his person was iustified by his faith and his faith iustified by his workes Iames 2. 18. that is made knowne to be a liuely faith AEnig 257. How may one adopt sonnes which hath a naturall sonne seeing adoption is found out for the comfort of childlesse men Resolution Though God haue a naturall sonne euen Iesus begotten of his substance yet men being all by nature the children of wrath he had no sons of our kinde therefore of singular grace to vs not for comfort to himselfe who euer was delighted in his owne wisedome Pro. 8. hee sent his onely begotten sonne to assume our nature and by his willing subiection of the law to purchase vnto vs the adoption of sonnes Gal. 4. 5. AEnig 258. How can a faithfull man bee more sure that God is his father then a naturall childe can be of him to be his father whom he so calleth Resolution That double witnesse of Gods spirit and of their owne sanctified consciences assureth the faithful that God is their father without faile Rom. 8. 16. whereas a naturall childe cannot be certaine of his owne father in very infallible certainty AEnig 259. What sonnes are they which come not to their inheritance before themselues bee dead and how this may be Resolution The adopted sonnes of God they be heires by hope yet do not in their owne person enter vpon their reall and full possession of their inheritance till they be dead Rom. 8 24. 25. AEnig 260. How may an inheritance bee parted amongst many yet not be diminished by such distribution Resolution The heauenly inheritance is distributed to innumerable children yet no way lessened and impaired by such partition neither haue any of the heires the lesse by that which
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
wherein and the nature whereby was finite yet deserued infinite glory because it receiued infinite worthines from the Godhead to which his manhood was personally vnited AEnig 97. What sonne is he that is heire while his Father liueth and how Resolution Though properly hee bee an heire which by succession entreth on the inheritance of his dead Father yet both Christ and all belieuers are heires while their Father doth liue because he cannot die being the euerlasting God and freely communicateth his inheritance to them without any wrong to himselfe AEnig 98. How can Christ receiue ought of his Fathers gift himselfe being author of euery good gift Resolution Himselfe as God is giuer of all but as mediator hee doth receiue much from his Father Mat 28. 18. Eph. 1. 22. God hath giuen him ouer all things to be the head of the Church AEnig 99. How can one be both Priest Sanctuary Sacrifice and Altar Resolution Christ Iesus as a man was both sacrifice and Sanctuary Hebr 2.8 as God he was the Altar Mat 23.19 as God and man hee was the high priest Heb. 9.14 AEnigma 100. How may eternall life bee borne and dye Resolution Christ being true God was that eternall life Iohn 1. 2. which was borne and did die in the nature of man assumed as it is written the Lord of glory was crucified 1. Cor 2.8 also God with his bloud purchased his Church Act. 20. 28. in which speeches that which is proper to the manhood is attributed to the Godhead for the vnitie of the person though he was borne and died in his manly nature yet the person that died was God the life eternall vnderstand this soberly and wisely it is a true and wholesome doctrine AEnig 101. How did Christ die willingly yet die necessarily for he must die Resolution In respect of his owne election Christ died voluntarily for hee laide downe his life of himsele no man could take it away from him Iohn 10. 18. Yet hee died necessarily to fulfill the iust purpose of his Father and the true prophesies of the word which had decreed and foretold his death Luke 24.25 Christ then died because he would die yet he must die because God so ordained AEnig 102. How can a body bee seuered by death from the soule and yet both remaine still vnited together Resolution Christ his body and soule were pulled asunder one from the other in his death yet euen then both of them were still vnited to the person of the sonne of God for the hypostaticall or personall vnion of the two natures in Christ is vnseparable and euerlasting or else he could not bee an eternall high Priest if there were interruption of this vnion but for a moment AEnig 103. How may one at once both ouercome and be conquered Resolution Christ when he yeelded to death and went into the graue was for a time as one conquered according to the infirmity of his flesh yet euen then his diuine power triumphed ouer sinne death and graue which was manifested at his resurrection from the dead Col. 2. Also the Saints being conquered by violence of persecutors yet ouercame by patience AEnig 104. How may a Lambe ouercome a Lyon Resolution That Lambe of God Christ Iesus by the merit of his voluntary death tooke all the Elect as a prey out of the iawes of Satan that roaring Lion Heb. 2. 14. Hee destroied through death him that had power of death euen the Deuill AEnig 105. What stone is that that is both the rising and falling of many and how this may be Resolution That stone is Christ who to them that by faith stay on him is a precious Stone euerlasting lie to support and saue them yet to the disobedient he is a stone of offence and an occasion of their ruine and fall because thorow vnbeleefe they refuse him being offered 1. Pet. 2.6.7 AEnig 106. Who is that that giues that life it hath to others yet is selfe hath not that life it giueth Resolution That flesh or humane nature of Christ hath that life by participation from the Godhead the fountaine of life And giues the same to all beleeuers his members yet the life which it giues it hath not in it selfe originally for the flesh profiteth nothing it is the spirit that is the Godhead which quickneth Iohn 6.63 AEnig 107. How is death the cause of life How can death be the death of death Resolution The death of Christ by worthines deriued from his diuinitie it is the meritorious cause of life eternall which we had forfeited by sinne Iohn 1. 6. I will giue my flesh for the life of the world This same death of Iesus is the death that is the destruction of death hauing spoiled it of all power to hurt vs Hos. 13.14 O death I will bee thy death and thy destruction O graue AEnig 109. How may one person at once be most blessed and yet be made a curse Resolution Christ in himselfe as hee was perfectly righteous so hee was most blessed the fountaine of blessednesse Luk. 1. Yet as hee sustained the person of offendors hee became a curse which was signified by his manner of death being on the tree Gal. 3.13 AEnig 110. How can temporal paines deliuer from eternall paines Resolution Temporary paines through the dignity of the Sufferer bee equiualent or answereable to eternall paines that the eternall sonne of God should suffer for a while what more then if all Angels and men had suffered for euer by how much hee is higher then they hauing obteined a more excellent name Heb. 9. 1. AEnig 111. How is Christ daily crucified yet could die but once Resolution It is most certaine that Christ could be but once really and actually crucified could but once die yet after four sortes he is continually crucified first in a mistery the Lords supper being a coÌ„â—emoration or remembrance of Christs Sacrifice vpon the crosse Secondly in the preaching of the death of Christ so liuelily as if he were crucified before our eyes Thirdly in the heartes of the faithfull their faith being as it were the aulter on which hee daily suffereth his passion being still present to euery beleeuing soule Lastly in the mouth of wicked Apostates who blaspheme him Heb. 6. AEnig 112. How was Christ slaine in the last times and yet was the lambe slaine from the beginning of the world Resolution He was actually slaine in Ierusalem at the time appointed which was in the last daies But if wee respect the promise of his sacrifice or the vertue therof cowardes beleeuers hee was slaine from mans restoring which was neere the beginning of the world And before all worlds in his Fathers councell and ordinance AEnig 113. What person is that which being not meere God was yet both in heauen in hell and in earth at once and how Resolution It was Christ God and man whose soule in his agonie went