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
Rule Examp. 4 4 Rule Reason 5 5 Rule Examp. Reason 6 6 Rule Examp. 7 7 Rule Examp. Reason 8 8 Rule Examp. Reason 9 9 Rule Examp. Reason 11 11 Rule Examp. 12 12 Rule Examp. Reason 13 13 Rule Examp. Reason 14 14 Rule Examp. 15 15 Rule Examp. Reason 16 16 Rule Examp. Reason 17 17 Rule Examp. Reason 18 18 Rule Examp. Reason 19 19 Rule Examp. Reason 20 20 Rule Examp. Reason 21 21 Rule Examp. Reason 22 22 Rule exam 23 23 Rule Examp. 24 24 Rule Examp. 25 25 Rule Examp. Reason 26 26 Rule Examp. 27 27 Rule Examp. 28 28 Rule Examp. 29 29 Rule Examp. 30 30 Rule Examp. 31 31 Rule Examp. Reason 32 32 Rule Examp. Reason 33 33 Rule Examp. Reason 34 34 Rule Reason 35 35 Rule 36 36 Rule Reason 37 37 Rule Reason 38 38 Rule Examp. Reason 39 39 Rule Reason 40 40 Rule Examp. Reason 41 41 Rule Reason Examp. 42 42 Rule Reason 43 43 Rule Examp. Reason 44 44 Rule Examp. 45 45 Rule Examp. 46 46 Reason Reason 47 47 Rule Reason 48 48 Rule Examp. Reason 49 49 Rule 50 50 Rule Examp. 51 51 Rule Examp. 52 52 Rule Examp. Reason 53 53 Examp. Examp. 54 54 Rule Examp. Reason 55 55 Rule Examp. 56 56 Rule Reason Examp. 57 57 Rule Examp. Reason 58 58 Rule Examp. Reason 59 59 Rule 60 60 Rule Examp. 61 61 Rule Examp. Reason 62 62 Rule Examp. 63 63 Rule Reason 64 64 Rule 65 65 Rule Examp. Examp. 66 66 Rule Reason 67 67 Rule 68 68 Rule Reason 69 69 Rule Examp. Reason 70 70 Rule Reason 71 71 Rule Examp. Reason 72 72 Rule 73 73 Rule 74 74 Rule Reason 75 75 Rule Examp. Reason 76 76 Rule Examp. 77 77 Rule Reason Examp. 78 78 Rule Examp. Reason 79 79 Rule Examp. 80 80 Rule Examp. Reason 81 81 Rule Reason Examp. 82 82 Rule Examp. Reason 83 83 Rule Reason Examp. 84 84 Rule Reason 85 85 Rule Reason Examp. 86 86 Rule Examp. 87 87 Rule Reason 88 88 Rule Examp. Reason 89 89 Rule Examp. Reason 90 90 Rule Reason 91 91 Rule Examp. 92 92 Rule Reason Examp. 93 93 Rule Examp. 94 94 Rule Reason Examp. 95 95 Rule Reason Examp. 96 96 Rule Examp. 97 97 Rule Examp. Reason 98 98 Rule Examp. Reason 99 99 Rule Examp. 100 100 Rule Reason Examp. 101 101 Rule Reason Examp. 102 102 Rule Reason 103 103 Rule Examp. 104 104 Rule Reason Examp. 105 105 Rule 106 106 Rule 107 107 Rule Examp. 108 108 Rule Reason Examp. 109 109 Rule Examp. 110 110 Rule Examp. 111 111 Rule Reason Examp. 112 112 Rule Reason 113 113 Rule Examp. Reason 114 114 Rule Examp. 115 115 Rule Reason 116 116 Rule Reason Examp. 117 117 Rule 118 118 Rule Examp. * * Therefore idlely doe Papists seeke to gather their Purgatory from hence 119 119 Rule Examp. Reason 120 120 Rule Examp. 121 121 Rule Examp. Reason 122 122 Rule Examp. 123 123 Rule 124 124 Rule Examp. Reason 125 125 Rule Examp. 126 126 Rule Reason Examp. 127 127 Rule as Rom. 11.9.10 Examp. Reason 128 128 Rule Reason 129 129 Rule Examp. 130 130 Rule 131 131 Rule 132 132 Rule Examp. 133 133 Rule Examp. 134 134 Rule Examp. Reason 135 135 Rule Reason Examp. 136 136 Rule Examp. 137 137 Rule Examp. 138 138 Rule Examp. 139 139 Rule Reason Examp. 140 140 Rule Examp. 141 141 Rule Examp. 142 142 Rule Reason Examp. 143 143 Rule 144 144 Rule Examp. Note 145 145 Rule 146 146 Rule Reason 147 147 Rule Reason Examp. 148 148 Rule 149 149 Rule 150 150 Rule Reason 151 151 Rule 152 152 Rule Examp. Reason 153 153 Rule Examp. Reason 154 154 Rule Examp. 155 155 Rule Reason 156 156 Rule Reason 157 157 Rule Examp. 158 158 Rule Reason Examp. 159 159 Rule 160 160 Rule Reason Examp. 161 161 Rule Examp. 162 162 Rule Examp. 163 163 Rule Reason Examp. 164 164 Rule 165 165 Rule Examp. 166 166 Rule Examp. 167 167 Rule Examp. 168 168 Rule 169 169 Rule 170 170 Rule Examp 171 171 Rule 172 172 Rule Examp. 173 173 Rule 174 174 Rule Examp. 175 175 Rule Examp. 176 176 Rule Examp. Note 177 177 Rule Examp. 178 178 Rule Examp. 179 179 Rule Examp. 180 180 Rule Examp. 181 181 Rule Examp. 182 182 Rule Examp. 183 183 Rule Examp. 184 184 Rule Examp. 185 185 Rule 186 186 Rule Examp. 187 187 Rule Reason Examp. 188 188 Rule Examp. 189 189 Rule Examp. 190 190 Rule 291 291 Rule Examp. 292 292 Rule 293 293 Rule GOD. Pro. 8. 14. 1. Sam. 2.2 Eph. 1.11 A Spirit Vnchangeable Act. 17.28 Most Glorious 1. Ioh. 1.5 Tim. 6.16 Impassible Gen. 6.6 Of infinite knowledge A most single Essence Incomprehensible Act. 7. 1. King 8â— A most perfect Self-being Omnipotent or Almighty A twofold power in God or one power diuersly considered Most holy Searcher of all Hearts Most free Psal. 33. Most True and Faithfull Most Iust. 2. Cor. 5. Rom. 4.3 4. Most mercifull Iudge of the world Eternal An vncreated Spirit No Author of sin An infinite perfection Most terrible to the wicked Vnitie of Godhead and Trinitie of persons Coessentiall Coeternall Coequall Christ the only begotten Sonne Coequall with his Father Distinction of persons The names of the persons put essentially Creation of the world out of nothing By the word and commandement of God Contrary to the ordinarie course of Nature Creation of Angels Within the six daies Man created after the likeneâ— of God Made perfect euery way All men alike by Creation All men created in Adam With libertie of will Adam sinned voluntarily He was seduced by the Tempter The effects of Adams Fall Sinne. Eternall Death All the miseries of this life and naturall death Originall sinne Adams fall ocasion of mans restoring to a farre greater happines Adams pride Sinne originally from Adam rather then from Eaue Their eyes opened Of the propagation of Sinne into the Soule How the Soule becomes sinfull Infants be Sinners and how Originall sinne forbidden in the whole law Sinne and Death whence they came Sin a most hurtfull thing A most filthie thing To whom sinne and Death proue hurtfull Gods decree of predestination Most Iust. Most Free Most Holy Disposing all things to good Endes Decree of Election Rom. 6.23 How death is Decreed of God Decree of Election is not of euery one Reprobation Gods will but one It hath diuers considerations It is most iust Prouidence Iust and wise Not tied to Meanes but free Two faults about the Meanes Prouidence in all Things Ouerruleth the successe of mens actions 1 1 Prouidence euen in Death 2 2 In Martyrdome 3 3
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.
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
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
Theologicall Rules TO GVIDE VS IN THE VNDERSTANDING and practise of holy Scriptures Two Centuries Drawne partly out of Scriptures themselues Partly out of Ecclesiasticall writers old and new ALSO AEnigmata Sacra Holy Riddles Or Misticall Cases and Secrets of Diuinitie with their Resolutions Foure Centuries The vnfolding whereof layeth open that Truth that concerneth Saluation By T. W. Preacher of the word LONDON Printed by Edw. Griffin for Fran. Burton and are to be solde in Pauls Church-yard at the signe of the greene Dragon 1615. TO THE CHRISTIAN READER IT is not the words of holy Scriptures onely but the sense and meaning Beloued in Christ which is carefully to be searched after of all those who desire the knowledge of that Truth which bringeth to saluation such as endeuour to liue thereafter This appeareth well by that worthy sentence of a Greeke Father affirming That Pietie consisteth not in the sound of the Ayre but in the force of things signified whereunto accordeth that of Hierom the Latin Father The Gospell consisteth in the inward marrow of the sense and not in the outward sound of words not in the leaues of letters but in the root of reason To this purpose as I haue heretofore trauelled to lay forth the signification of words in Scripture by a short and easie Dictionarie already by me published to the world in the kinde acceptance whereof and other my labours I haue tasted of thy curtesie to my great encouragement So haue I now therevnto added Two Centuries and more of Theologicall Rules and aboue Fower Centuries of Mysticall Cases and Secrets of Diuinitie with their Resolutions as good helps and means to bring to light the hidden vnderstanding of the Scripture For certaine it is as humane Arts and Sciences bee they Grammar Logick or the rest so neither Diuinitie which is the Arte of Arts and Queene of Sciences can either bee taught or learned without Precepts and Rules And as it cannot be practised so can it not bee vnderstood without speciall fit Rules to guide vs in the Interpretation For the most of these Rules especially such as bee deriued from ancient writers I am beholden to Flaccius Illiricus the rest I either collected out of later moderne writers or by my owne obseruation I haue also added an Explication of all the Rules which bee drawne immediately out of the Scriptures To the other which be collected out of Ecelesiasticall Authors I haue for the most part ioyned both Reasons and Examples to explane them the better Some of these Rules doe further our vnderstanding in the Old some in the New Testament and some in both Some of them will steed vs in the Doctrines some in the words and formes of speeches vsed in the Scriptures and some serue to gouerne vs in the studie and practise of the word Whatsoeuer vse or worth they bee of which I verily hope will be much and manifold I dedicate them to all the Faithfull whersoeuer throughout this land dispersed If any either Ioshua or other young man shall out of enuy or iealousie obiect that by this meanes not only Eldad and Medad but as Chrysostome speakes the Shepherd and the Husbandman and the Spinster will bee able to prophesie and know as much as some Preachers do An answer is framed to my hand by Moses the man of God I would to God that all the Lords people could prophesie and that the Spirit of the Lord were put vpon them And by Paul Let the worde of God dwell plenteously in you in all wisdome Col. 3. 16. If this satisfie not The next answer is that if they who finde fault will labour to doe as much or much more seruice to the Church by their painfull endeuours they shall doe it I assure them without enuy on my part As for you beloued in the Lord take in good worth I beseech you both these my Two Centuries of Theologicall Rules and also my Power Centuries of AEnigmata Sacra or Mysticall Cases and Secrets of Diuinitie annexed of whose vse see their proper Preface and improoue them to your greatest spirituall gaine in Christ. To whose Grace I commend and commit you to bee guided and comforted by it for euer Farewell from my house in Canterbury 1615. Yours to his vttermost T. W. Theologicall Rules drawen partly out of holy writ partly out of ecclesiasticall writers both ancient moderne seruing to guide vs in the vnderstanding and practise of holy Scripture 52. Rules drawen immediately out of themselues ASKE and yee shall haue Seeke and yee shall finde Knocke and it shall be opened vnto you Math. 7. 7. The true and sauing knowledge of the Scripture by most earnest and daily praiers is to be begged of God through Christ Iam. 1. 5. Christ begun at Moses and interpreted to them the Scriptures and opened their wits that they might vnderstand them Luke 24. ver 27.45 It is Christ his office to open to man both the Scriptures by the ministerie of the Church and his minde by illumination of his spirit The spirit shall lead you into all trueth he shall write the law of God in your heart Iohn 14.26 Ier. 31.33 The holy spirite is both author and interpreter of Scripture which as it is inspired by the holy ghost so by his enlightning it must be beleeued and practised Therefore the high and soueraigne authority of interpreting of Scripture doth belong neither to Councels Fathers nor Pope but to the holy spirit the inditer of the Scriptures he is the principal interpreter 2. Pet. 1. 20. hee that makes the law is best and highest interpreter of the law In Christ are all treasures of knowledge and wisdome Col 2.3 We must desire to know nothing beyond or aboue or besides Christ then whom in the scriptures god hath reueled no greater nor no other thing euen Paul made this the bounds of his knowledge desiring to know nothing saue Christ and him crucified One tittle or Iod of Scripture shall not perish but be fullfilled Nothing is to be lightly regarded which is found in holy scripture Mat. 5. 18. How can they preach except they be sent how can they heare without a preacher how can they beleeue except they heare Rom. 10.14.15 We must depend for sound instruction not vpon mens traditions or fantasticall reuelations but vpon the sacred ministery set vp of god in his church which is the piller and ground of trueth because it propoundeth the trueth of doctrine and maintaineth it not because it ouerrules the sence Turne not from my precept neither to the right hand nor to the left neither put to them nor take from them Deut. 5. 38. 12. 32. The scripture giues vs a perfect direction both for faith and manners Christ is the end of the law to euery beleeuer Rom. 10,4 Christ with his passion and obedience is the summe marke and perfection of the whole law
haue a profound meaning This order of reading I hould fittest for such as bee simple but for the more learned and namely for students in diuinity I wold commend another course out of M. Perkins to beginne with the Gospell of Iohn and the Epistle to the Romans after with the Prophet Esay because these three bookes be as the keyes to open the vnderstanding of the rest Wee may reuerently thinke of the bookes of Apochrypha and of their authors but seeing they are not receiued into the number of Canonicall scriptures wee may not build our faith on them nor alleage them for confirmation of doctrine but reade them for information and institution of our manners receiuing them so farre as they agree with diuine oracles August de ciuit dei 18. cap. 38. Hierom. This rule checkes such as make Apocripha the ground of their Sermons and a rule of faith equall to the Canonicall as Romanists doe There bee certaine writers or authors as Iehn 2. Cron. 20. 34. named in scripture whose bookes are lost being neuer Canonical but as the Chronicles of England August 18. de ciuit dei cap. 38. In the new Testament written in Greeke there be Hebrew or Syriacke names and wordes whereof some haue their interpretation set by them as Bar Ionah the son of Ionah Bartimaeus the sonne of Tymaeus Barnabas the sonne of consolation Boanarges the sonnes of thunder Abba Father Emanuel God with vs. Golgotha a place of sculs c. and some haue not interpretation as being more common and familiar as Amen c. Hieron in Galat. 4. What reason then haue Papists from these words to collect that the seruice of the Church should all bee in a strange tongue It is the manner of the Propheticall writing first to vse reprehensions and threatnings of iudgement and after to ioyne the promises of mercy by Christ to come Because men are not to receiue comforts before their naturall pride being humbled and tamed with feare they can see a neede and haue a desire after the promises of grace see in Esay 1.2 also 9. 10.11.12 also chap. 51. 52. 53. 54. Ioel. 2. Hieronimus in Hose 5. Isay. 16. This rule may be a directory for preachers to gouerne their teaching for the manner of it in respect of their hearers vnhumbled Sacred writers sometime write so of themselues as if they were others as Moses saying hee was the meekest on earth Numb 12. 3. and Iohn This is the disciple whom Iesus loued And Paul 2. Cor. 12. 1. 2. 3. see also Iohn 20. 30. and that other disciple which walked with Cleopas to Emaus is thought to bee Luke who wrote the story This witnesseth their modestie and whereas holy men of God in scripture reueale their owne faultes this sheweth their sincerity as Mathew reports his owne forsaking of his Lord with his fellow Apostles Math. 26. 35. Also Paul reportes his owne persecution and blasphemy 1. Tim. 1.13 also Iohn reports his owne slippe in falling downe and worshipping the Angell which appeared to him Reuel 19. 10. Moyses his owne hastinesse and vnbeleife at the striking of the rocke Numb 20. 12. which shewes that in penning of scripture they were guided by the spirit of God not led by priuate motion For then it is likely they would not haue published their owne follies and faults to all the world 2. Pet. 1. 20. Gregor in his preface on Iob. This rule may be a stay to such as shall bee at any time tempted to doubt of the scripture whether they be of diuine authority Sundry interrogatiues in scripture haue the force of negatiues denying that which seemeth to be but asked after as those interrogations which bee found together Rom. 10. 14. 15. the meaning of euery interrogation there is negatiue as if it were said they cannot Some againe do so aske a question as they require and haue an expresse answere Psal. 15. 1. Rom. 11. 1. Rome 3. 12. the vse of them in scripture is commonly to quicken attention or to vrge more vehemently the affection or to prepare way for some waighty and wholsom discourse The bookes of holy scripture whether they haue the writes name or not it much skilleth not so long as we are resolued in our mindes by the holy Ghost that they come from God Because the authority of scripture dependeth not on the pen man but vpon God the Authour Therefore knowing the Epistle to the hebrewes to bee inspired of the holy Ghost we receiue it with as much faith and reuerence as those other Epistles which haue the Secretaries name set before them The whole scripture is called a Bible as if it were one booke Because it is written all by one spirit Also it is called the Bible by an excellency because it is the most worthy and necessarie booke as if in comparison of it none other deserued the name of a booke as indeede they doe not considering the Author subiect and the ende of it being inspired immediately of God teaching Christ and faith in him for eternall life in heauen to the glory of Gods free grace toward elect sinners The scripture sometime writeth future things in the time past Rom. 8. 30. whom he hath predestinated them he hath called whom he hath called them he hath iustified whom he hath iustified hee hath glorified such like speeches there bee many in the Prophets The reason is because Hebrewes vse so to write also by this forme of words the certainety of the things to come is noted as if they were now done The title God is in scripture sometime put absolutely and in the singuler number then it is proper to the creator and noteth his essence or some person sometime it is vsed with an addition as in Exodus I haue made thee God of Pharaoh or in the plurall number Psal. 84. I haue said ye are Gods and verse 1. in the assembly of Gods then it belongs to the creature Also God in the singular number is vsed sometime personally as Rom. 1. 7. from God our Father c. sometime essentially as Ioh. 4. 24. God is a spirit so the word Father is sometime put essentially for the whole diety Math 6. O our father sometime personally as in Iohn The father is greater then I and my father worketh hitherto and I worke Gregor in Ezek. Ignorance of these rules breedeth errours about the Trinity Who so will vnderstand the scriptures must first loue them before hee learne them Because God will punish such as contemne his misteries as also loue and good will make our labour and studdie more easie Nothing is hard to a willing minde August de vtil credendi cap. 6. When something is written in an historicall narration which seemeth to haue no signification or vse for edification yet then remember that it is written to bee an introduction to some thing which
subiect to wordes but contrariwise 8 He is best interpretour of Scripture which takes the sense from it not which brings a sense vnto it 9 Comparison of places one with another the darker with plainer is a good meane to attaine the sense of scripture 10 Literall sense alone of scripture is the whole substance of faith and of Christian Theologie 11 Without the holy spirit of God no man can vnderstand one iott or title of Scripture because of our inbred darknesse Therefore praier for inward illumination must bee ioyned with outward reading and hearing 12. There can bee but one onely proper true and certaine sense of one place of Scripture the rest are to bee auoided as doubtfull opinions 13. Hysteron proteron a placing of things before which should come after some things after which should be before is very frequent in holy Scriptures AEnigmata Sacra MISTICALL CASES AND SECRETS of Diuinitie with their Resolutions Fower Centuries and vpwards The vnfolding wherof layeth open that Truth that concerneth Saluation We speake the word of God in a mysterie 1. Cor. 2.7 The Secret of the Lord is reuealed to them that feare him Psal. 25.15 Open mine eyes Lord that I may see the wonders of thy Law Psal. 119. Then Mary said vnto the Angell how shall this bee that I should be with childe seeing I know not man Luk. 1. 34. This is the modell or patterne of all the Mysticall cases in this little Booke BY T. W. LONDON Printed by Edward Griffin for Francis Burton 1615. To the Reader CHristian Reader be pleased to vnderstand First that this way of propounding probiemes darke questions and parables is no new deuise but very ancient and of great continuance Secondly it is likewise of great vse for it serueth to try the abilitie of mens wits and vnderstandings also to exercise and to whet them also it puts by much absurd brawling and dangerous talke and giues occasion of many wholesome wise and graue sayings Thirdly praises and rewards haue been appointed and giuen to such as could loose such knots and frame fitting answers Lastly not alone humane and prophane but sacred and diuine Stories afford vs examples and presidents of such mysticall Questions the truth of all this will appeare in these few things heere annexed and set down Plutarch reports that it was a custome amongst Kings of olde times to put Questions one to another to make proofe of best wits and that a certaine praise was appointed to him that got the victory Dius an Historiographer of the Phoenicians rehearseth the Riddles and Questions that Salomon sent to King Hiram saying that it cost him very much in that hee could not open them vntill at length he found a yoong man of Tirus named Abdenan who deciphered to him the most part of them Poets write that Sphinix was wont to set forth a reward of freedom and libertie to him that could absolue his Riddle We finde in the booke of Judges that Sampson put forth a hard question how meat could come out of the eater and sweet out of the fierce an elegant riddle consisting in contraries for he that eateth and he that giueth meat also he that is fierce and bitter and he that is sweet are opposites of contrary natures Hee also promised a reward to him that could read his riddle Ambrose as he is cited by Peter Martir demanded the cause why Sampson made his probleme and he saith that because men in feasts when they haue well drunke are wont to be somewhat full of talke and to rebuke others too intemperately which for the most part turned to contention therefore to auoid that graue men were wont to put forth riddles or problems omitting dangerous talke and turning their mindes to the exposition of things put forth whose example Sampson followed and set a reward for him that could open his question to shew that knowledge and sharpnesse of minde ought to be rewarded and contrarily ignorance and foolishnes ought to be shamed and punished thus farre are the words of Ambrose In the first of Luke Mary the Virgin putteth a difficult question vnto the Angell which brought hir the message of conceiuing and bearing the Sonne of God How saith Shee may this be seeing I know not a man that is how may I be a mother while I am and remain a Virgin Lastly through out the Gospel we finde AEnigmata and many hard parables Christ put vnto the Iewes which his owne Disciples could not open therefore did aske him apart what they ment These things I doubt not make it euident that this course which I take is warrantable and profitable Especially if the nature and importance of my doubtfull cases be considered tending to instruct in diuine things which concern saluation and religion and the iniquitie of these times be thought on wherein it is hard to say whether ignorance or malice doe more abound some that would talke of good things in their meetings cannot for lacke of skill to put forth or loose a question wisely others are so wicked and malitious as they deride all wholesome communication now seeing the sharpning of wits is a maine and principall end of Questions for the trying of our knowledge some may muse why I would set downe answers to ease men of their owne labour in searching and so take both the praise of the answer from others and hinder the benefit which would come by seeking to this I say that I had little cause in this draught to aime at my owne praise for many respects but as I mooued questions to prouoke some which better can to frame better and more so I thought good to frame an answer vnto these that such as could not by their owne knowledge vpon their tryall finde a resolution might haue heere a peece of an answer and satisfaction to giue them some contentment I haue put each case and answer together desiring such as can fit and yeeld more pregnant and substantiall answers to set them downe and to accept in the meane while these my poore endeuours Farewell Mine answer is a slender thing Yet rest in it or better bring T. W. Aduertisements FIrst yee shall finde a worde in the margent opposite to each Resolution to shew vnto what Principle of Religion your case and answer doth belong The cases and answers for the most part doe follow the order and dependance which the Principles haue amongst themselues To the Christian Reader certaine Directions The vse of these darke and mysticall Cases is Fiuefold FIrst to minister occasion of searching and diuing more deeply into the great mysterie of godlinesse To try and draw out your knowledge as also to increase and confirme it by answers fitly framed according to the word To bewray the imperfections and wants of your knowledge whiles you sticke in easie things and stumble in the plaine way To giue light vnto sundry places and passages of Scripture opened and cleared To helpe the practise and exercise of that
which you do know For these purposes your charge and duty is this FIrst read consider marke your owne answer before yee looke vpon mine Where you sticke be humbled pray for vnderstanding and then take such poore helpe as this Treatise affords you Where you see be thankfull to God for your knowledge and labour to profit AEnigmata Sacra MISTICALL CASES AND SECRETS of Diuinitie with their Resolutions The vnfolding wherof layeth open that Truth that concerneth Saluation ENIGMA 1. Who is he that hath vnderstanding and will and yet hath no soule and how that may be The Resolution IT is God of whom it is written that he is vnderstanding and a God of knowledge working all things after the Counsell of his will yet hee hath no soule For hee vnderstandeth and willeth things not by a created faculty of vnderstanding and will such as is in mens soules whereby they doe vnderstand and will one thing after another by discourse and in measure but God infinitely vnderstandeth both himselfe and all things at once by one act of vnderstanding and willeth infinite things together by an vncreated and infinite power which is in himselfe or rather which is himselfe all thinges which are in God being God Exod. 3. 14. 2 It is an holy Angell who properly hath no soule yet is of an excellent vnderstanding and will Psal. 103. 20. 21. 2 Who is he that hath handes and feete and hath no body and how this may be Resolution It is the inuisible God who being a spirit or spirituall substance Ioh. 4.24 he is therefore vncorporeall and properly hath no handes nor feete yet these members are in scripture attributed to him for the help of our weaknesse to signifie vnto vs the mightie workeing of his power whereby hee doth execute all his owne power counsels as men by their handes doe effect and doe all their workes as it is written The hand of the Lord hath done this Againe The right hande of the Lord bringeth mightie thinges to passe Psalm 118. 16. 3. Who is he that causeth all motion yet himselfe moueth not and how this may be Resolution It is the immutable God who is author and ruler of all motion good and euill as it is a motion it is from God in whom we and all things else which mooue do mooue yet himselfe is immoueable because hee is vnchangeable for all motion is with some change which cannot fall into the nature of God I am Iehouah I change not 4. Who is that that is all light yet cannot be seene of vs and how this may be Resolution It is the most glorious God who is called light both for the brightnesse of his glorious maiestie and for the perfit purity of his most holy nature hauing in it not the least spot of ignorance or sinne yet because our weake minde cannot comprehend him as he is much lesse our bodily eies be able to behold him therefore it is written that he cannot be seene and dwelleth in a light vnaccessible whom neuer man saw nor can to whom be honor and power euerlasting 5. 6. How can one loue and hate grieue and ioy and all this without affection How can one repent and not alter his minde Resolution God being vnchangeable hee cannot repent by altering his purpose as men doe and being Impassible hee is not subiect to ioy or griefe loue hate as the sonnes of men bee yet these things are giuen to him in Scripture not by reason of any affection which is in him but of the workes which he doth like vnto men who haue such affections so that his punishing men is his wrath and blessing men is his loue and the ouerthrow of any of his creatures or workes is his repenting which is but the vndoing of some thing done 7 How may one heare and see all thinges and yet haue neither eyes nor eares Resolution God who made the eyes shall hee not see and shall he not heare which made the eare is there any thing so secret that can be hid from him who is all an eie and all an eare yet because he is no bodily substance hee hath no bodily eye or eare which members being the instruments of vnderstanding are applied vnto God thereby the better to expresse his infinite knowledge to vs who by the things of men must be led to conceiue the thinges of God more readily 8. What is he that hath all good qualities yet is all substance without any quality and how this may be Resolution It is God in whom euery good qualitie of mercy truth iustice wisedome c. is to be found because he is an infinite perfection yet nothing is in God as a qualitie or accident because he is a most single essence without any composition of subiect or accident of substance and qualitie Therefore his mercy is himselfe so is his truth wisedome goodnesse patience euery one-of these and all these together as they are in God are that most perfect diuine Substance euen that great Iehouah according to that is written Exod. 24. 6.7 Now in that the Scripture giues these attributes vnto God as distinct from his essence or himselfe and amongst themselues it is to helpe our vnderstanding who otherwise cannot conceiue and consider of him 9 Who is he that is no where and yet euery where within the world and without the world and yet neither within it nor without it and how this may be Resolution It is the incomprehensible God who is no where because hee is not circumscribed in any one place as our bodies be which haue their dimentions of length bredth c. Yet in as much as he filles heauen earth with his essence and presence therefore he is euery where within the world and without it because of his infinite presence power and essence yet neither within it nor without it as in a place because of this vnmeasureablenesse and immensitie AEnig 10. How none is good saue God only yet men and Angels be good Resolution God is good essentially his goodnesse is himselfe not by participation Also he is good most perfectly and euerlastingly being cause of all good in others Now Angels and men are called good by partaking in his goodnes in a measure and changeably for they may and do loose it when God vpholds not by his grace AEnig 11. How can God be Almighty yet there be many things which he cannot doe as hee cannot die nor sinne nor denie himselfe Resolution He is called Almighty not because he can doe euery thing for there bee things which if he could do he neither should be God nor almightie These be things of infirmitie as if God could suffer or Die this should argue not his Omnipotencie but his Impotencie that he were weake and not able to preserue himselfe Things of iniquitie as to sinne to lie to deny himselfe which if he could doe he
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
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