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
ignorant but euen to him that knoweth it because it is but in part reuealed vnto him 1. Cor. 13. 12. AEnig 133. How is it a duty to search the secrets of God yet his secrets may not be searched without sinne Resolution The word of God is called a mysterie or secret because it is hid from the children of this world and Gods children know it no other waies then by reuelation of the spirit to search this secret is our duty Ioh. 5.39 but it is a sin to search such secrets as God keepeth to himselfe which he would not haue men to know Deut. 29. more briefly thus we may search the secrets of Gods mouth with duty but not the secrets of God without sinne AEnig 134. What is that that kills before it make aliue And how this may be Resolution It is the word of God which kills by the ministerie of the law Rom. 7.8.9 ere it make aliue by the ministerie of the gospell for first it deeply wounds our soules with feare and sorrow in the feeling of sinne and death through the knowledge of the law and afterwards it comforts and heales vs by the feeling of mercies to the forgiuenesse of our sinnes and life eternall thorough the knowledg of Christ. Esay 61.2.3.4 AEnig 135. 136. How may liúely Oracles bee a dead letter How may that which is dead be sharper then a two edged sword Resolution The word of God 1. in it owne nature 2. ly in respect of the Author and 3. ly of the end for which it was giuen is a liuely oracle being from the God of life ordeined to giue life and hauing promises of life yet without the quickning force of Christ and regenerating Spirit it is of no more force to conuert vs then a dead Letter but by the mighty working of God it is sharper c. AEnig 137. How are the Scriptures before the Church yet there was a Church long before there was any Scripture Resolution The Scriptures in regard of the matter which is the word or doctrine of godlinesse it is before the Church as the immortall seede whereof it is begotten but in respect of the forme as it is written in inke and paper and set down in letters sillables and words so the Church was before there was any Scripture for Moses was the first pen-man of Scriptures AEnig 138. If prophesie must cease how doth the word of God endure for euer Resolution The truth of the word in things promised to the faithfull and threatned to vnbeleeuers for their estate in the life to come shall abide euer but the manner of deliuery of the word and teaching knowledge thereof by prophesying tongues writing inke and the paper wherin it is written with the letters and words shall cease and perish AEnig 139. How came Christ to make warre yet he is the prince of peace and his gospell the gospell of peace Resolution It is true that the word offereth peace with God and calleth vnto it also perswadeth peace with man and so resembleth the Author which is a God of peace also worketh peace as an instrument whereas therfore contention schisme and heresie arise vpon the publishing of it this comes accidentally beside the nature of the word thorough the fault of our corrupt hearts which vse to striue for our fancies and lusts against truth and such as bring it rather then to yeeld peceably vnto it Mat 10. Eph 6. AEnig 140. How are sinnefull affections by the law if the law be good and holy Resolution The law is neither cause nor occasion of sinne to speake properly but detecteth and condemneth all sinne and therefore most holy but sinne taketh or snatcheth occasion by the commandement and works all manner of euill lusts in men vnregenerate whose corrupt sinnefull hearts by the prohibitions of the law be irritated and prouoked to sinne thorough their owne fault in running more eagerly vpon an euill that is forbidden them Rom. 7.7.8.14 AEnig 141. How is it that the law promiseth eternall life to workes yet no man can be iustified and saued by the workes of the Law Resolution Because no man fulfills the worke of the Law as they be commanded of God Rom. 8 3. Gal. 3. for no meere man can doe all in perfection and all his life long Therefore no man can be iust by the works of the Law AEnig 142. How is it that the Law being the word of God and of life as well as the Gospell yet we are saued by the Gospell not by the Law Resolution The Gospell promiseth saluation vpon condition of beleeuing it and giueth thorow the holy ghost power to beleeue it whereas the Law promiseth life to workes but giueth no power to do these works Rom 1. 16. Law shewes the disease and cures it not the Gospell heales the wound by applying remedie AEnig 143. What is that that abideth still yet is passed away Resolution The Ceremoniall Law is passed away as touching the ordinances thereof which now haue no force yet their substance and truth being fulfilled in Christ the body of them abideth still AEnig 144. How is it that we can no more beleeue perfectly then we can perfitly do the Law yet we are iustified by the faith of the Gospell and not by the deeds of the Law Resolution The reason is because the Law doth not promise life but to deeds perfectly done whereas life is promised to them in the Gospell as beleeue truly though vnperfectly for it is not written that wee are iustified by perfect faith but by faith for Christ who is the obiect of faith AEnig 145. How may one doe a worke commanded in the law yet sinne in doing it Resolution If hee shall faile in the manner of doing it or in the end not doing it in perfect loue and to Gods glory then there is sinne in doing it though the thing done for the substance of it be commanded If one do a worke commanded and yet do it not out of knowledge but ignorantly then it is sinne AEnig 146. How many one do a worke forbid in the Law yet not sinne in doing it Resolution To kill ones son to take away ones goods be workes forbidden in the generall Law yet Abraham and the Israelites doing these things with warrant of Gods special commandement sinned not in doing them Genes 25. Exod wee are to walke not by particular but by the generall precept Concerning works as eating Shew-bread plucking eares of corne on the Sabboth or healing on the Sabboth these bee against the law of Ceremonies yet in case of necessitie they were done by Dauid Christ and his Apostles without sinne because the law of Ceremonie must giue place to the law of Charitie as it is written I will haue mercy and not sacrifice Hosea 6.6 AEnig 147. How is the Law a yoke that none can beare yet the commandements are not heauy Resolution The
as a father spiritually to beget children to God through the sound and painefull preaching of Christ 1. Cor. 14. 15. Also he is as a nurse tenderly to feede them whom he hath begotten with great wisedome loue and patience 1. Thes. 2.2 AEnig 165. Who is he that hath sinne of his owne and yet is a Sauiour of others and how this may be Resolution Faithfull ministers of Christ are compassed with sinnefull infirmities as other men bee yet they are said to saue others as instruments by whom God the alone Sauiour vseth to call the elect vnto saluation this being a common thing in Scripture to attribute that worke to the instrument which is peculiar to God the Author Tim. 4. 16. Obedi 21. AEnig 166. Who is hee that soweth better thinges then he reapeth and how this may be Resolution The minister reapeth carnall things which perish but soweth spirituall thinges which endure for euer 1. Cor. 9.11 AEnig 167. How may one be the foundation and the builder of the same house at once Resolution Prophets and Apostles in respect of their office and worke were master-builders of the Church which is Gods house yet they are called foundations in regard of their doctrine by which the elect as liuely stones were laid vpon Christ as the only true foundation and corner stone Ephes. 2. 10. AEnig 168. Who are they that bee but friends to the bridegrome yet fathers to the bride and how Resolution The Prophets were but friends to Christ the Husband yet fathers to the Church the bride AEnig 169. 170. Who is he that is greater then Moses and the Prophets yet lesser then any true minister of the Gospell and how this may bee Who is hee that was a minister of the word yet a minister neither of the olde Testament nor of the new and how may this bee Resolution It was Iohn Baptist Christs herault and immediate forerunner who in respect of his doctrine was greater then the Prophets yet lesser then any true minister of Christ. For he could point to Christ with his finger and say this is the lambe of God which none of the Prophets could do but he could make no report of Christs suffering death and resurrection as the ministers of Christ are able to doe Also this Iohn comming in the middle betweene the Prophets and Apostles hee was so the minister of God as he neither liued in their state who preached before Christ came nor in theirs who preached after all things were restored by his death and resurrection AEnig 171. Who were they which were Seruants of Christ yet Christ called them not his Seruants Resolution The Apostles in respect of their office and charge to dispence Christs word to the instruction of his Church they were but Seruants Rom. 1. 1. but as Christ acquainted them with his fathers counsell so fully and so familiarly as one friend would do another in this respect they not seruants but more then seruants euen Christs friends as himselfe saith Iohn 18. 15. AEnig 172. Who were they which without force or weapon armor bands of men or stroke striking subdued the whole world to their king and how this may be Resolution It was the Apostles who by powerfull preaching faithfull praier and constant patience without other meanes brought and subdued Kinges and nations vnder the yoake of Christ 2. Cor. 10. 3. 4. AEnig 173. Who are they that succeede the Apostles yet are not their successeors Resolution Pastors and teachers succeede the Apostles in the office of teaching administring sacraments and discipline but in respect of their large coÌ„mission to teach all nations 2. Of their extraordinary graces And 3. of their priuiledge not to erre in their doctrine they be not their successors neither in the manner of their calling Also Popes and Cardinals boast of being Peters and Apostles successors and bee nothing lesse AEnig 174. How may a stone be a builder Resolution Euery godly minister as a Christian is a liuely stone of the spirituall building 1. Pet. 2. 5. but as a minister he is a builder both of himselfe and of others Ephes. 4. 12. AEnig 175. 176. 177. 178. 179. How may one at once both build and pull downe How may one teach others and not teach himselfe How may one bee darkenesse yet giue light to others How may the seede fructifie well yet the sower reape no fruite How may one loose his saltnesse yet bee able â—o season others The Resolutions When the doctrine and admonition which Preachers doe giue to others themselues do not beleeue and practise Then they pull downe more by their euill life then they builde vp by their good doctrine Also they remaine full of wickednesse which is spirituall darkenesse while the light of their teaching shineth before others Who reape much fruite by their paines the teachers themselues being barren and fruitelesse Loosing their soules because they are vnmortified yet able by good instructions to season the hearts of others AEnig 180. How may one haue the couering of a sheepe and the condition of a Wolfe Resolution Euery false Prophet is a Sheepe in aparance but a Wolfe in purpose and effect hauing a wicked meaing to kill soules with poisoned doctrine wrapt in sugered and sweete wordes AEnig 181. How may two feede the flocke with like diligence yet the one be an hirelinge the other a sheepehard Resolution If the one doe it for filthie luker or gaine sake chiefely and the other of a readie minde for the loue of Christ and of the flocke AEnig 182. How are wee commanded to be courteous and friendly euen to our enemies yet there are some to whom wee must not say God speede 2. Iohn Resolution Our priuate enemies being our brethren we are bound to intreate kindly and friendly Math. 5. 46. 47. but as for false Prophets which bringe and broach false doctrine wee are not to bid them God speede that is to haue any familiarity with them because they bee enemies to Christ and his flocke 2. Iohn 10. AEnig 183. 184 Who are they that vnder pretence of Christ and the Church doe most destroy the Church and fight against Christ and how this may be Who is he that of all men is humblest proudest at once and how this may be Resolution It is the Pope or Bishop of Rome with his mitred Prelates Cardinalles Monkes Friers Priestes and Iesuites who haue the Church much in their mouthes and Christ in their profession as if they would gather and builde for him whereas vnder this pretence they doe by their hereticall doctrine and damnable superstitions both make hauocke of the Church and destroy the pure religion and faith of Christ therein prouing themselues the ministers of Antichrist the head of which hellish rable is the Pope of all men the humblest in title calling himselfe the seruant of the seruants of God but the proudest in truth