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
others do inioy Also such as haue the least portion want not and such as haue the greatest haue none ouer plus for all haue perfection Euen as many vessels cast into the sea being vnequall measures yet euery one is filled full AEnig 261. How is there one spirit of bondage another spirit of adoption yet the holy spirit is but one Resolution Bondage and Adoption bee but diners affectes of one spirit workeing diuersly in the law too terrifying in the Gospell too comforting Rom. 8. 15. 2. Cor. 3. AEnig 262. What is that that is both kept and giuen at once Resolution Christ giueth the title of sonnes to the faithfull yet himselfe still keepeth it Also the right of heauen hee so keepes as yet he hath be gift bestowed it vpon his members who in way of thankefulnesse for their sonneship and inheritance doe giue to him againe themselues and all their graces which neuer the lesse they do keepe still AEnig 263. How may the childe of Adam be certaine that he is the childe of God Resolution By their faith and the fruits thereof inward and outward See 258. AEnig 264. If the faithfull bee sonnes and heires how is it that they are persecuted and contemned as Vassals and Outcasts Resolution Through the malice of Sathan wicked men who neither know them nor God their father but hate God in them and them for his sake who permitteth his children to bee abused by the world because it makes for their present triall and for the increase of future glorie 1. Ioh. 3. 1. and 1. Pet. 1. 6. 7. Rom. 8. 18. AEnig 265. Seeing the spirit of feare is contrarie to the spirit of adoption how then can they feare which are once adopted Resolution Adopted children of God feare not now with a seruile feare of punishment only as slaues their Lords or malefactors their Iudge this feare is expelled by faith but they do still feare the displeasing of God with a childe-like reuerence out of a louing affection to God as vnto a father Psal. 13. 4. they feare transgression rather then condemnation AEnig 266. How can they be said to bee reconciled vnto God whom God did alwaies loue Resolution The elect were euer loued of God in his eternall decree and purpose yet being by Adams disobedience imputed and their owne naturall corruption together with the fruites thereof become enemies to God and hee to them sinne hauing made a separation they are actually reconciled being loued indeed when by their faith they doe laie hold on the death of Christ for remission of sinne and haue the image of God restored by the spirit of sanctification Rom. 5.7.8.9 AEnig 267. What is that which at once is both olde and new and how Resolution The soule of an elect man by grace of sanctification is renewed to the likenesse of God in righteousnesse and true holinesse yet still reteineth much oldnesse of corruption new it is then by reigning grace and old it is by remaining sinne Rom. 7. 23.24.25 AEnig 268. How may one at once be both persit and vnpersit Resolution The Saints be perfit by imputation of Christs perfection Also in respect of their sincere delire to please God and of their endeauour toward actuall perfection yet in respect of their manifold wants and sinnes the best men are still vnperfect Phil. 3. 12. 13. AEnig 269. How may one and the selfe same person be all flesh and all spirit at once Resolution The childe of God because hee is sanctified throughout in all parts therefore is all spirit but because his sanctification is not perfit in degree therefore he is also all flesh spirit and flesh grace and corruption being so mixed together in the whole man as wine and water in a cuppe or as light and darkenesse in the aire at the break of the day Rom. 7. 14. 15 16. AEnig 270. Who is he that hath two bodies and two spirits at once yet is but one man and how this may be Resolution A truely sanctified person hath one body of flesh another of death Rom. 7. 24. Also he hath one spirit which is his soule and the holy spirit whereby he is led Rom. 8. 1. AEnig 271. Who is he that at once is both free and bound and how this may be Resolution Euery Saint is free both from the curse and power of sinne the bondes whereof are broken in his new birth yet he is bound still to serue God his Creator and redeemer in newnesse of life Rom. 7. 6. AEnig 272. How may one man at once be both vnder grace and vnder the law and yet hee that is vnder grace is not vnder the law Resolution One man at once may both be vnder grace and vnder the instruction and regiment of the law Yet whosoeuer is vnder grace at the same time he is not vnder the malediction and irritation of the law but is freed from it as it is the strength of sinne and accurseth euery sinne Rom. 6.14 7.4.5 AEnig 273. How may one lawfully kill himselfe Resolution Himselfe in Scripture signifieth the corrupt lasts of our reason and will which may lawfully be killed by mortification Col. 3.5 but himselfe that is his person he must preserue and cherish Eph. 5. AEnigma 274. How may one both loue himselfe and deny himselfe at once Resolution Thus. One may loue his person which is himselfe and deny his euill affections which are as himselfe at one time AEnig 275. How may it be that one should sinne no more while he liues And yet there is no man liuing which senneth not Resolution He may be said to sinne no more who earnestly striueth against his sin to weaken and keepe it vnder and in whom the desire and pronenesse to sinne is corrected by grace such a one by reason of his affection would not sinne and by reason of his strife against sinne he sinneth lesse then he was wont to doe daily casting new mould vpon his sinnes to bury them AEnigma 276. How is it that sinne doth still liue in vs if sinne be dead in vs and we dead in it Resolution It fareth with sinne in a truly sanctified person as it fareth with a souldier that hath taken a deadly blow yet still mooues and stirs or with a sick man who still liues yet hath a deadly vnrecouerable disease likewise sinne in the godly hath by mortification taken a deadly wound and can neuer recouer his former strength yet is still aliue moouing and tempting vs to breake Gods law Rom. 7. 22. AEnig 277. How may one bee raised from death whiles he is aliue From the death of sinne the Elect are raised by Christ euen while they are aliue in the flesh to walke in newnesse of life Rom. 6.4 this is the first resurrection AEnig 278. How may there bee in one man both peace and warre at once Resolution Peace with God warre
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
written that he came not to iudge the world Resolution Christ his comming in infirmitie it was to bee iudged and condemned for sinne that he might purchase redemption by the price of himselfe but his second comming in glory will bee to iudge the world by rendring euery man according to his workes AEnig 410. 411. If Christ bee the onely iudge of the world how is it written that the Saintes shall iudge the world How may it bee that the Saints shall iudge the Angels Resolutions Christ shall iudge the world that is the inhabitants angels and men as his fathers lieutenant by his commission and authoritie gathering all before him inquiring into them pronouncing a righteous vnreuocable sentence which presently and mightily shall bee executed thus Christ alone shall iudge the Saints shall iudge as his assistants giuing consent and approbation to his sentence 1. Cor. 6. 2. 3. thus also shall they bee iudged euen of Diuels who are Angels of the bottomlesse pit AEnig 412. How is it that the vngodly shall not stand in iudgement and God will not enter into iudgement with the righteous yet both quicke dead shall stand before him that sitteth on the white throne to bee iudged Resolution The righteous shall not come into iudgement of condemnation nor the wicked into iudgement of absoluâ—ion but all shall come to the iudgement of inquisition and examination Rom. 14. 2. Cor. 5. 10. AEnig 413 What is that that burneth and consumeth not is changed and perisheth and yet abideth still and how Resolution The Bush which Moises saw Exod. 3. also the heauens elements and earth shall bee burned at last day yet their substance not consumed to nothing but purified in that fire like mettall refined in a furnace that they may abide in an immortall and glorious estate being for our sinne in bondage to corruption Rom. 8. 21. AEnig 414. What country is that wherein is all day and no night and how Resolution It is the country which we looke for in heauen where shall be an euerlasting most glorious light without any the least darkeâ—esse AEnig 415. What country is that wherein is all night and no day and how Resolution It is the region of hell where shall be a perpetuall darknes without any light AEnig 416. 417. How may one liue being vnder and in an eternall death How may one bee in hell that neuer came in hell Resolution The life of the wicked in hell shall be a dying life and a liuing death one may be in the hell of conseâ—ence who neuer shall come in the hell of the damned AEnig 418. What reasonable creature is that which had a body and neuer had soule Resolution The Angels are reasonable creatures who assume bodies by Gods dispensation when they were sent on messages to men they aâ—â—â—â—red as men but whence those bodies came or whereinto they were dissolued it is vnreuealeable therfore vncertaine AEnig 419. What people bee they whose life it is at once both happy and miserable bitter and sweete Resolution They be true Christians Gods faithfull children who be happie and liue sweetely vnder the hope reioycing of eternall glory but because they are most troubled with sinne assalted by Satan hated and persecuted by the world therefore their life is miserable and full of bitternesse AEnig 420. What soule us that which neuer was mixed with body Resolution God is the soule of the world which is susteined and gouerned by his secret prouidence as a body is quickned and ruled by the soule 2 Also Faith is the Soule of our soule whereby it liueth to God 3 Finally Christ is the Soule of the legall Ceremonies whereof the truth and substance was in Christ. AEnig 421. What grace is that which once had is neuer last yet is vtterly taken away Resolution A liuely faith is gone and vtterly taken away when wee die and inioy the things beleeued yet in this life it is neuer lost being once had by vertue of Christs prayer Ioh. 17. and by Gods couenant which is euerlasting Ier. 32. AEnig 420. What gift is that whereby we liue to God yet it selfe shall dye when we liue Resolution We liue now by faith in the Sonne of God Rom. 1. 17. Gal. 2. last but when we shall liue by sighâ— in heauen then shall be no vse of faith AEnig 421. What rich man is he who made a great supper without meate Resolution It is Christ Iesus when he cometh to suppe with a faithfull soule without earthly delicates AEnig 422. What fire is that which being once kindled is neuer quenched and how this should be Resolution The fire of contention between the seede of the Serpent and the seede of the woman will neuer be extinct The fire of Gods vengeance in hell will burne for euer so long as God indureth AEnig 423. Seeing all liuing creatures heere in earth be corruptible how is there a worme that shall neuer dye Resolution It is that worme mentioned in the Gospel euen horror of conscience for sinne which shall gnaw the soule euerlastingly euen as wood is eaten by the worme AEnig 424. How are we forbid to fashion our selues to this world yet without sinne we may fashion our selues to the world Resolution We are forbid to fashion our selues to the world of the wicked by imitating their vngodly customes and waies but to follow the world of beleeuers by liuing after their good example this is a duty AEnig 425. How we may haue two mindes and but one soule Resolution A regenerate man hauing but one soule yet in the state of corruption had his minde wholy depraued which by grace is wholy renewed but not perfectly whence it is that still hee hath both a good minde and an euill AEnig 426. How may they waite for adoption which be already adopted and how this may be Resolution The adopted children of God which be already sonnes and haue the spirit of adoption yet they doe want the full fruition of the heauenly inheritance being heare cloyed and clogged with sinnes and miseries which they doe both earnestly and certainly waite for AEnig 427. Whether dumbe and deafe may be saued seeing faith is by hearing and onely beleeuers are saued Resolution Infants idiots dumbe and deafe which be the children of faithfull parents they be within the couenant and haue the seale thereof therefore charitie will hope well of their saluation Secondly though they lacke the ordinary meanes of engendring faith to wit hearing of the word preached yet seeing this commeth to passe without their owne default by defect of yeeres or senses therefore God who is not tyed to the meanes necessarily may without them and doth inspire faith into so many of them as be elect the Spirit bloweth where he liste if the Rauens call vpon God what letteth but Christian Infants may in their kind and degree yea the Scripture doth attribute
In Hell 4 4 In sinnes 5 5 In Sacrament 6 6 In Afflictions 7 7 In Temptations 8 8 In Harts 9 9 In Diuels 10 10 In the Blessings of this life 11 11 In Redemption which exceedeth creation In it mercy and Iustice met together The redeemer is but one Christ. Conceiued by the holy ghost He is without sinne doth subsist in the Godhead both God and man Communication of properties Humiliation in his Birth Two wills in Christ answering his two natures Christ his manhood promised Christ like Melchisedech Christ made sinne by impuâ—â—tion Rom. 8.8 Christ abased in the world His obedience of infinite value Christ heire of the world Our Mediatour our Priest That which is proper to one nature is attributed to the other Christs sacrifice voluntary else it had not been satisfactory Hypostaticall personall vnion is vnseperable The victory of Christ ouer death 2 2 Ouer Satan Christ the corner stone How the manhood of Christ hath eternall life in it Doubble the fruits of Christs death Christ made a curse Hath freed vs from â—uerlasting torment Eph. 1. Phil. 2. Christ his sacrifice but once The vertue of Christs death looke backeward His agonie or soule suffering His loue His buriall Resurrection His life after his resurrection His ascention His locall abode in heauen His sitting on Gods right hand Ieuites of his assention Ioh. 16.7 Sending of the holy Ghost Mediator Intercession His kingdome spirituall Eternall Word of God inspired Mighty in opâ—ration Full of wisdom A mistery Our duty to search the word Indicia Dei 2 2 Indicia oris Dei Effects of the word It is effectuall by the Spirit The antiquitie of the word before the Church The word is Eternall It is a word of peace The word of the Lord is holy Nitimur in vetituÌ„ It iustifieth not How the Law differeth from the Gospel The Ceremoniall Law fulfilled in Christ. The condition of the Law and the Gospel What things are required of him that shall doe the Law Generall Law yeelds to a Speciall Law of Ceremonie yeelded to the Law of Mercy To whom the Law is easie and how Ioh. 5.3 To whom impossible How Faith is commanded in the Law What spirit goes with the law How law is the ministry of death The gospell vnprofitable to the reprobate Profitable to the elect only Diuers effects of the Gospell according to the subiect According to the degrees Famine of the word Gods counsell gouerns the effect of preaching Math. 11. Women may be no publique Teachers Gospell fructuall like raine When the word fructifieth Testament or Couenant of pâ—ace is but one Fathers beleeuing in Christ to come The gospell preached to them Office of the Ministers How ministers be sauiours and what is their worke Maintenance of Ministers Prophets preached Christ. They be Christs friends Iohn Baptist Middle betweene two testaments Apostles Seruants Friends to Christ. They conquered the world to Christ. How Pastors succeede Apostles A good Pastor a good builder Bad Ministers which teach well and liue ill Wolues Hirelings False Prophets Antichrist True Church It is but one Sundryl waies considered It is Christs body She is a Virgine Spouse to Christ. Hos. 2 Fruitfull in begotting children Likenesse betweene Christ and his Church The church a kingdom a body c Faithfull Ministers the Fathers and children of the Church The likenes between Christ and his Church The censure of the Church In excommunication both vnlawfull And lawfull The dignitie of a Christian. Christians equall The church hath a spirituall regiment True Church is vniuersall False Church Vrbs septicollis Reu. 18.2 The benefit of publike assemblies The elect children of Gods house The called children of God Their coniunction with Christ Christs affection vnto them Spirituall mariage betweene them and Christ. How they are in heauen They be new Creatures 1 1 Kings 2 2 Prophets 3 3 Priests They be still vnperfect More excellent then the Angels Most free Separate from the world by effectuall calling Effectuall calling is a new creation A twofold calling What persons for the most part called Faith in Christ is the entrance to eternall life Faith the eye of the soule or spirituall sight Office of Faith with the force thereof Faith once had neuer lost Nature of faith It resteth on Christ onely Least measure of faith No Faith without doubting What fear is ioyned with faith Degrees of Faith How loued before faith Faithfull man a Virgin Vnperfect in knowledge In some more perfect Regeneration Regenerate are children many waies The vse of Sacraments They be misticall signes Against transubstantiation Baptisme how it saueth How it washeth the soule How it forgiueth sinne Lords supper How eaten How Christ becommeth our foode Spiritually 1. Cor. 13. 12. Math. 26. 26. 27. 1. Cor. 11. 24. Against corporall eating Iustification by faith It is but once Christs iustice ours by imputation Rom. 4. throughout Ro. 10. 4. No man righteous in Gods sight How works do iustifie Adoption by Grace Certainty of our adoption Sonnes of God bee heires Inheritance of heauen hath perfection with differences in degrees Adoption an effect of the spirit The dutie of adopted sonnes Certainty of adoptist Adopted ones why afflicted Free from slauish feare Reconciliation Sanctification It is vnperfect It is a totall change But not absolute The end of sanctification Free from the law Mortification Deniall of a mans selfe Buriall of sinne Mortified in part Resurrection to newnesse of life Spirituall Combat is Continuall It is irkesome Least degree of repentance Repentance a great blessing of God How true repentance distinguished from false Repentance giuen to great sins All men need repentance but not all alike Repentance is the ioy of Angels Generall Repentance sufficient for secret sinnes Good works necessary to saluation They serue to many good purposes How they please God Heauen a free reward of good works God is to be known by Christ. Our knowledge not perfect heere Sauing knowledg is effectual and special Practike knowledg is best knowledge Knowledge without practise is fearefull Knowledge ioyned with godlinesse Knowledge with sobrietie Knowledge groweth by right vse Knowledge abused an occasion of sinne Who bee truly wise Hope How it differs from faith Hope aboue hope How saued by hope Hope ashameth not Our loue of God springs from his loue to vs. Loue lesser then faith being an effect of faith Loue mixt with child-like reuerence For loue of Christs all so be forsaken How earthly things to be loued vnder Christ. Parents lesse to bee loued then Christ. Idolatry to loue ought more then Christ. True feare of God Gods children reioyce with feare Humble prayer It is alwaies heard A speedie Messenger It must come from a feeling of our spirituall beggery There is inward mentall prayer Vocall praier By praier the poore profit the Rich. Patience Relieues our miseries Humility Springes from feeling of our vilenesse The humble are exalted Praiers of the humble accepted Sabboth holy True zeale A broken heart better then Sacrifice Our neighbour to bee loued for Gods sake Brotherly loue the bonde of perfection The loue of a mans selfe is the paterne of a mans loue to others Loue makes all things common for vse It cannot make things common to be proper It loues priuate enemies Maketh rich Good things increase by vse Some lusts be good Godly sorrow a path way to ioy Grace the mother of good works Euill works merit hell Vnregenerate men Haue no fellowship with Christ. Wholy poluted Of a brutish disposition Seem to be in Christ. In their ignorance of the Law sin is dead In the right knowledge of the Law themselues doe dye How far they may go and yet perish The hypocrite is a great lyer Sinne turneth men into beasts Securitie Contrary Apparance of some righteousnesse in some wicked men Scorning the height of sinne Sinne in many is still and quiet Sinne of oppression dangerous Vnbeleife the greatest sinne Outward Idolatry how many waies Sinners be slaues Enuy a Diabolicall vice A wicked tongue How farre ignorâ—nce is a sinne An euill heart mars cheife workes Wicked men sinne freely yet cannot chuse but sinne Idle knowledge Deniall of God Men must hinder sin in others else they sinne What is strife is wicked An euill man can doe no good work Actions to be iudged of by the end and minde Sinning against conscience Rom. 14. Wicked praiers be sinnes Losse of soule the greatest losse Vsury committed without sinne Lending being a worke of mercy must be free as Christ commandeth Luk. 6. Euill worship is no impeachment to religious worship Vocation of the Gentils Bodies immortall Death the gate of heauen hell All men must die Death the last enemy must be destroyed Some onely changed Certainety of resurrection By the power of Christ. Of men women Spirituall bodies after their resurrection Last iudgment Christ the Iudge How Saints shall iudge All iudged yet with differences The world but altered in qualitie not aboleshed Heauen Hell Hell of conscience Angels assumed bodies for a time True Christians most blessed God is the Soule of the world Liâ—ely faith â—â—aseth at our death No vse of it in heauen Christ entertained by a faithfull soule Hell fire vnquenchable Torment of the damned We must not follow the wicked Our minde renued in part The full fruit of Adoption enioyed in Heauen Dumbe deafe how saued Elect found of God before they seeke him Vncleannes Originall sinne in Infants Man wise but by participation of Christs wisdom How men-giue glory to God How Paul built on no other mans foundation How one man must please another Gospell how preached to all the world All saued how to be vnderstood Numbring our daies Mortification A Child and a Seruant both at once The ladder to heauen is Christ. Vpon who the Angels ascend and descend The Heauens wherfore made The Spirit it is that teacheth vs how to pray The wicked how said to know God The spirit how it praieth for vs. Christ how called a Seruant Rom. 9.1 Swearing how forbidden How a thing may be said to be prolonged yet done in due time How Christ is said to be the sonne of Dauid The raising of Christs body an argument of his godhead How all men are liers The works of the law iustifie not and why Of Faith and works Of patience Of iustification and condemnation Wee were bought with a price Baptisme of infants Dying to sinne
incomprehensible by our reason yet being also a God of infinite truth and purity will not nay cannot write any false thing We may not rashly either our selues affirme or receiue from others any thing concerning Gods worship and mans saluation which wee do not read in scriptures August in Genes 4. Because all things necessary to faith and good maners or christian life are conteined in scriptures which are a perfect canon and touchstone of all things to be taught 2. Tim. 3. 16. 17. Whatsoeuer is truely and soundly collected from scripture is to bee beleeued of vs as though it were expresly written Greg. Naz. 5. lib. Theolog. The doctrine of the Trinity of 2. Sacraments of baptising infants and many such Reason is for that which followeth by good consequence from an expresse scripture is no lesse the minde of God then that which is in so many wordes set downe else godly and sound sermons and disputations and treatises were not to be credited and yet euery thing consonant to scripture is not to bee reputed scripture It is one thing to be scripture peculiarly so called another thing to agree with Scripture or to be grounded on scripture Whatsoeuer article and doctrine is necessary to saluation is deliuered plainly in the holy Scripture August 2. de doct Christ. 9. For otherwise the rule of faith and of life should come vnto a few learned ones except euidently it were taught in scripture so much as euery one may vnderstand for his owne saluation as also by this meanes there is left no plea for ignorance nor pretence of accusing the obscurity of scripture thereby to make people afraide of them as Papistes doe In euery scripture there is some thing visible and something inuisible there is a body and a spirit or soule the letters sillables and wordes be visible as the body but the soule and inuisible part is the sense and trueth wrapt and infoulded in the wordes which are as the barke ryne or bone the meaning within is as the roote and iuice or as the marrow The scripture deliuers some things of God which may be vttered and inquired into as that hee is the creator of the world and gouernour thereof the redeemer of mankinde c. but other things there be which are vnutterable and rather to be adored and beleeued then examined as the vnitie of his essence trinity of his person incarnation of the sonne and such vnconceiueable and vnexpresseable secrets Damascen de fide l. 1. c. 1. Reason is if nothing were found in scripture saue that which men may conceiue the reason and manner of then should not God be thought to be infinitely wise The scriptures haue an admirable and singular harmony and consent among themselues old with new Moses with the Prophets and Apostles with them both precepts promises and examples sweetely agreeing without contrariety though not without variety August de ciuit Dei 8. c. 14. Because the whole scripture comes from the inspiration of one spirit of verity who must needes be in all places like himselfe the whole scripture being but as one chaine or circle Such places as haue shew of repugnancy are easily reconciled by an intelligent reader August As where it is written 1. Tim. 2. 3. God will haue all to be saued yet Rom. 9. it is said he will not haue mercy on all a man of vnderstanding can see that one place speaks of one kinde of will the other of another Also that in Timoth. all may be ment not of euery one but of all sortes and kindes of men rich poore high low c. for there he speakes of the degrees of men for which prayer must bee made Thus by the thing before going or comming after and by the matter in hand all seeming ming contrarieties may be reconciled as when Christ saith in Iohn 5 may father worketh hitherto it seemeth contrary to that in Genes 2. 2. that God rested from his workes howbeit the very next wordes following doe accord these scriptures when he saith from the workes which he made that is from making more workes a new out of nothing but ceased not from preseruing and gouerning what hee had made as Christ ment in that place also Matth. 10. 10. it is written nor a staffe but in Mark. 6. 8. 9. Take a staffe whereas Mathew speaks of a staffe which might comber and burthen but Marke of one which might ease and releeue a traueller Thinges proper to the body are ascribed vnto and affirmed of the soule as hunger and thirst which are peculiar to the body to signifie the earnest desire of the soule and many other of like nature Because the soule is vnknowne to vs therefore the scripture speakes such things as appertaine vnto it in such wordes as our senses are best acquainted with the like is to bee said both of God angels heauen hell and most of diuine mysteries which are taught by earthly corporall things to help our rude and vnperfect knowledge If we do well distinguish times sundry things which seeme to iarre in scripture will bee soone accorded August As one of the theeues crucified with Christ did after the time of his conuersion reproue his railing fellow yet he himfelfe before his conuersion ioyned with his fellow in rayling And those shut vp in prison 1. Pet. 3. 19. were in prison of hel at that time when Peter wrote his Epistle but not when Christ preached by Noah vnto them The Euangelists in their narrations are diuers one from another but neuer contrary For it pleased the spirit to write that more fully by one which was more sparingly set downe by another and that which one toucheth not to expresse by another yet all speake what was true August in Iohan. The parable of the vineyard by Mathew alone of Lazarus and the rich man by Luke alone the story of the man borne blinde by Iohn alone cap. 9. Whatsoeuer is said in scripture by God for the comfort or erection of any one must be held to be said to all in the like case and condition Gregor morall 28. As the consolatory wordes spoken to Iosuah being in necessity Iosuah 1.5 are applied by the Apostle Heb. 13. 5. to all persons which haue any want or distresse Because to like or the same euils belong the same remedies and of like things there is like reason iudgement to be giuen this rule is of large and profitable vse for application of scriptures vnto our owne edification vpon like cases and circumstances both for reproofe exhortation and comfort Scriptures vnto Sacraments giue the names of the things or giftes which we haue by them calling circumcision the couenant baptisme our new birth and washing away of sinnes the bread and cup his body and bloud which is done to shew the similitude betwixt the signes and things giuen
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
by the nature and condition of promises for legall promises may be found in books of the new testament as Ro. 2.7.8.9.10.11.12.13 also Rom. 10. 5. Gal. 3. 10. 12. and contrarily promises Euangelicall of grace may bee found in the books of the old Testament as Psal. 132. 1.2 also Ierem. 32. 31. 32. c. therefore they are to be discerned the one from the other in this sort namely according to the rules following Wheresoeuer promises of temporall or eternall good things are made on condition of works as they be the perfect keeping of the law all such promises are legall which no man can lay claime to except he bring an absolute obedience in no point failing which none since Adam saue the man Christ can do therfore he only hath right to eternall life and to all good things in the strict iustice of the law they which belieue claime by his title conueied to vs by faith in Christ. All promises of the life to come or of this life which be made on condition of belieuing or of repenting and working as repentance and workes though vnperfect be signes markes and fruits of faith and faithfull persons all such promises be Euangelicall whereunto euery beleeuer how weake soeuer be his faith but as a grain or mustard-seed may lay claime and challenge through the grace of God freely promising and giuing them Christ his sonne and all good things with him as godly sorrow bringeth repentance to saluation 2. Cor. 7.10 and Luk. Blessed are they which heare and keep the word and 1. Timoth. 6. Godlinesse hath promises c. Psal 1.1.2.3 and Iohn 3. hee that belieueth shall not be condemned he shall be saued hee shall passe from death to life and the iust by faith shall liue Hab. 2. 4. all those and all of this sort and sute are promises of the Gospell The well obseruing this difference between promises of the Law and Gospell will bring great light both to teachers and hearers and the neglecting of it will trouble and confound both nothing being so dangerous as not to distinguish well betwixt Law and Gospell as M. r Fox and Luther do teach at large Touching such places of scripture where morall duties be commanded and commended they must be vnderstood according to these Rules following set downe by M. Estay in Psal. 119.1 Though no word bee spoken of Christ yet it must be vnderstood that he alone is the full cause of euery part of our saluation Act. 4. 12. All morall duties are then commended in any party when the party that doth them is first in Christ hauing his righteousnesse imputed to him and his sinnes pardoned through the death of Christ. Reason is because all our duties are acceptable to God through Christ 1. Pet. 2. 5. and that without faith in Christ none can please God Heb. 11.6 lastly because our best duties being vnperfect and full of blemishes must bee purged by forgiuenesse of sinnes therefore the good things done by Saul or Iudas or proud Pharisies or other euill men please not God All good workes must haue a pure heart for the beginning and Gods glory for their end that is they must be done of conscience to godward out of obedience to his word and with desire and purpose by such obedience to glorifie him for the bare deed neuer please God Thus Abell thus Abraham Moses Dauid Ezekiah did their works and all the regenerate doe them thus and thus Papists neither do nor can do good works Morall duties when they haue blessednesse promised to the doing of them are not to be considered as causes thereof that is Christ as is said before but as signes which shew to a man that he is faithfull and therefore happy and blessed or as the way which leadeth to blessednesse These duties must not bee vnderstood in the strictnesse and rigor of the morall Law but expounded of a continuall and vnfained desire purpose and indeuour to doe them sorrowing when wee cannot doe them as we ought asking pardon wherein we faile and setting a fresh vpon them striuing alway to prooue better and better This rule would preuent scruples and feares which weak ones haue thorow a sense of their owne wants and failings When the scripture commends any as being perfect or exhorteth any to bee perfect it must bee vnderstood of vprightnesse not of absolutenesse of a perfection in parts striuing to all duties not in measure and degree for it is impossible for any Saint in this world to attaine to a certaine and perfect loue and obedience that is reserued till next life Estay in Psalm 199. this Rule would haue preserued Familists and Papists from conceit of imagined perfection in this life Likewise the Scriptures that affirm of the Saints that they are worthy must either be vnderstood of the worthinesse of the person accepted as worthy for Christ his worthinesse not of the worthinesse of workes or else worthy signifies in such texts no more but meet and fit as Math. 3.8 Luk. 21. 36. Col. 1.12 Reu. 3. 4. for they are worthy Thus there will be no footing for Papists merit in these texts of scripture Perkins in Reu. 3. In the doctrine of iustification of elect sinners before God where the Scripture mentioneth Christ onely without faith there vnderstand it alwaies with reference to faith see Gal. 3. 8. and contrariwise where faith is mentioned withouten Christ it hath respect to him as the obiect Rom. 3. 28. 30. Reason is because there is a necessary mutuall relation betwixt faith the instrument and Christ the obiect and matter of our righteousnesse Christ iustifying such onely as haue faith to beleeue in him and faith looking directly and only to the promise concerning Christ. The ignorance of this Rule bred that absurd and vn-gospellike error of actuall iustification by Christ without the help of faith The books of the new Testament speake of the passion of the Lord Iesus by a Synecdoche that is putting a part for the whole the visible sufferings for the invisible Thus vnder his suffering of death be comprehended all the sufferings of his life also his whole suffering spirituall and bodily is comprehended somtime vnder the offring of his flesh or body as 1. Pet. 1. 24. Heb. 10.10 1. Pet. 4.1 sometime vnder sprinkling or shedding his bloud Math. 26.28 1. Pet. 1.2 somtime vnder his stripes Esay 53.5 and that all both the inward paines of soule properly felt for sin and outward smart of the body went together for the full and whole sacrifice for sinne is very clere by Heb. 9 28. where it is written that by the offering of himselfe hee put away sin that is his whole manhood was the sacrifice propitiatorie for sinne also the story of his sufferings which mentioneth his soules sorrow ere euer his body was medled withall makes it most manifest Math. 6.38.39
c. The reason is because as man had sinned in the whole and a full satisfaction was to be made to the iustice of God so Christ tooke our whole nature to this very end that he might suffer in it and so saue vs wholy Heb. 2.14.15 Books of the new Testament citing authorities out of the old as they looke chiefly to sense not precise keeping the word and take them from canonicall scripture onely so they regard not number of the chap or verse or name of authors alway but generally alledge them thus it is written contenting themselues with a few testimonies and they choise and fitt ones See Rom. 9. and 10. throughout and the 11. also The doctrine of the Trinity is more obscurely taught in the old Testament before Christ his incarnation but more plentifully and manifestly in the new The reason is because Christ bringeth with him a greater light then Moses and the Prophets Math. 3. 16. 17. and chap. 28. 19. Iohn 5. 8. Where the old Testament bringeth in God appearing in humane shape or speaking to the Patriarkes and Prophets there vnderstand it alwaies of the second person for hee it was by whom the father in all ages declared himselfe to his Church Iohn 12. 37. 38. 39 40.41 and compare that place with Esay 53. 1. and the chapter 6.9 also compare Rom. 14. 10. 11. with Esay 45. 23. and see 1. Cor. 10. 9. This would haue kept Serueltus and others from denying the aeternall godhead of Christ. The word which signifies to predestinate is but sixe times found in the new Testament neuer in the old being referred but twise to thinges as Act. 4. 28. and 1. Cor. 2.7 and then it is translated determined before 4. times applied to persons as Rom. 8. 29. 30. Ephes. 1. 5. 11. and neuer applied in scripture to reprobates but to elect persons only Yet diuines in scholasticall and theologicall discourses doe inlarge this strict acception of the word and vnder predestination doe consider the decree both of election and reprobation The doctrine of Gods most free predestination ought to bee taught to Christs Church by the Pastors of the same August The reasons be because it is a part of his reuealed will and therefore belongs to vs and our children Deut. 29. last Also Christ Iesus taught it Ioh. 6. and his Apostles Act. 5.13 Rom. 9. throughout Rom. 8.23 30. Rom. 11. 1.2.3.4.5.6.7 Ephes. 1.4.5.6 and else-where often These former scriptures our Church well and rightly appointeth to be read wherein is more danger then in expounding them soundly Thirdly it is the ground of patience and constancie Rom. 8. 28. also of piety and of the loue of God Rom. 12. 1.2.1 Ioh. 4.19 And lastly exciteth to thankefulnesse when wee haue learned that there is no good in vs concerning saluation or otherwise but that which God from euerlasting determined to put into vs. This mooued blessed Paul to blesse God for himselfe 1. Timoth. 1. 14. 15. 16. 17. and for others Ephes. 1.3.4 The doctrine of Gods predestination in electing some and not others without any respect of mans worthinesse for his owne very good pleasure and will sake to the glory of his mercy and iustice would bee taught very warily and with good cautions first with consideration of the weake that no matter of discouragement be giuen them and of the wilfull and obstinate that no occasion of presumption and carnall licentiousnesse be iustly offered them but as it may comfort the one against dispaire and rouse the other out of security 2. That the texts out of which the doctrine is gathered bee faire and full for it without inforcing them 3. That sound proofes bee brought out of the word to backe euery point that is deliuered and let nothing be taught but that a reason may be giuen out of scripture for it 4 That it bee expressely affirmed that no man may thinke either himselfe or another to be reprobate for only God knowes who are his and he that is not called today may bee tomorrow but rather to labour for assurance of our owne election and to hope charitably of others which submit to the outward ministery and preaching of the word 5. That a man aduenture not to teach it others vnlesse he himselfe haue well learned the same and digested it Lastly that the hearers be warned to heare with sobriety and to vnderstand with sobriety desiring to know no farther of this mistery then is reuealed and to referre their knowledge therein not to vaine dispute but to builde vp themselues in the comfortes and duties of Christianity This word heart is commonly in scripture put for the soule and minde of man Reason is because the soule though it be in the whole body and in euery part yet keepeth her chiefe residence in the heart as it were in her chaire of estate Secondly as naturall life proceedes from the heart of the body so the beginning of the godly life is from the soule And lastly to teach that God regardes not outward shewes and deedes vnlesse they come from within Math. 15. out of the heart proceede euill reasoning adulteries c. Also Prouerb My sonne keepe thy heart aboue all keepings Rom. 10. with the heart man beleiueth And Psal. 51. 10. create in me a right heart and very often else where Estay in Psal. 51. This word all is not euer vsed absolutely and vniuersally for euery one but restrictiuely with limitation to the subiect and matter handled as for example Ioh. 1. 3. All things were made by him Rom. 10.12 God is rich vnto all where the limitation is presently added which call vpon him Rom. 5. by the iustification of one grace hath abounded towardes all This is to bee restrained to iustified ones of whom hee speakes there Coloss. 3. The peace of God which excelleth all vnderstanding that is all humane vnderstanding the like in Ioh. 3.13 Thus much must bee said of the particle none or no man Ioh. 3. No man receiueth his testimony this must bee vnderstood with restraint to the wicked The ignorance of this rule hath caused diuerse to denie the doctrine of perticular election and to pleade for vniuersall grace with deniall of diuine reprobation Kekerman Paraeus Petitions or praiers conceiued or vttered in the imparatiue moode must be reduced into the indicatiue where a reason of the petition is rendred Psal. 5. 2. Hearken vnto the voice of my crie for I call vpon thee This must be vnderstood thus O God it is agreeable to thy nature to heare mee seeing I call and Psal. 16.1 Preseru◠me ô God for I trust in thee and the like in other Psalmes Kekermannus What is proper to one nature in Christ is often affirmed of the other or of his whole person The reason hereof is the vnity of his person it belonges to the humane nature to bee crucified to shed
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
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
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
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