to others yet in respect of the persons who did them they were no good but euill workes for an euill tree cannot bring forth good fruite AEnig 392. 393. How may two moue the same question yet the one offend the other not How may three laugh at one thing and onely one of them be without sinne Resolution If the one moue it curiously for strife sake the other soberly for learning sake to be better instructed or if the one do it out of doubt and distrust as Sarah about her sonne promised the other out of faith as Abraham did who laughed for ioy because he beleeued the message touching a childe in his old age but Sarah of vnbeleife was mooued to laugh Ismaell in flouting manner as a Scoffer Gen. 21. AEnig 394. How may one offend more by doing a good thing then an other shall do by doing an euill thing Resolution He that doth a good thing against his conscience whiles he iudgeth it euill is more a trespasser then hee who doth some euill ignorantly not knowing it to be euill AEnig 395. How may one without offence of God aske something of him which hee will not giue yet another asking what he is willing to giue shall offend Resolution A childe may aske the life of his father a wife of her husband yet not offend though God be vnwilling to graunt it being asked with condition of his will the Isralites murmuring in distrustfull sort asking meate which God was willing to giue did sinne in their praier Paul sinned not in crauing to haue that prick of the flesh remou'd though God ment to denie it because he praied with submission to his will AEnig 396. How may one be a looser at that time when he is a Winner Resolution A couetous man may winne much worldly wealth and yet bee thereby a looser of his soule also an euill preacher may be a looser of himselfe when he winnes others vnto God Lastely many a wicked man looseth his credit at what time hee gaines some commoditie AEnig 397. How is Vsury a sinne yet one may be an Vsurer without sinne Resolution Vsurie whereby wee encrease our stocke by compact in respect of lending mony or other things to the hindrance of our neighbour is a sinne but to increase our spirituall graces by the due vse of them is a Christian vsury and commendable AEnig 398. Seeing God alone is to be worshipped how may we worship men without sinne Resolution There is a religious diuine worship which by our bodies and soules is to be performed to God as to the searcher of the hart and Lord of all wherof no part can bee giuen from him to any other without sinne Act. 10. 26. Math. 10. 4. Reuel 19. 10. But a ciuill worship is due to magistrates and all our betters in respect of their authoritie and giftes euen by the commandement of God which not to giue willingly is a sinne AEnig 399. How may the first be last and the last be first Resolution This is fulfilled in the Iewes and Gentiles who being called after the Iewes were receiued into fauour and stand in grace while the Iewes who were before them for outward vocation are now cast out for their vnbeleife become the last they were last in acceptation with God who were foremost in his outward vocation whereas the Gentiles being last by vocation became first in acceptation AEnig 400. What is that that was once mortall and twise immortall Resolution It was Adams body once mortall by sinne twise immortall once by creation second time by glorification AEnig 401. How may death which is as the wages of sinne and porch of hell bee yet the way and passage to heauen or how may heauen and hell haue both one gate Resolution Death naturall is the gate and doore to let into the pallace of heauen such as fall a sleepe in Christ and others that die in vnbeliefe and sinne into the dungeon of hell this difference hapneth by the merit of Christ his death sanctifying death to his members to be a porch of paradice and not to others to whom it proues a part of their curse a passage to the infernall lake AEnig 402. If Christ hath destroied death by his death how is it that the godly must die Resolution Christ hath destroied and so taken away the sting of death as it shall not hurt the godly but help them rather yet they die first to fulfill Gods decree secondly to obey his will and ordinance thirdly to be ioyned immediately and fully vnto Christ their head hauing in their death put of sinnes with their bodies AEng. 402. How hath Christ ouercome death by his passion yet death is the last enemie that shall be destroied Resolution Christ in his passion got a victory ouer death in part at the last resurrection hee shall haue a full conquest before the curse was remoued but at the iudgement the thing it selfe shall be quite done away to haue no power ouer faithfull persons AEnig 404. How is it appointed for men once to die yet there are many that shall not die Resolution Ordinarily men die once by vertue of Gods appointment whereas some dead were raised and other at the great iudgement shall only be changed this is extraordinarie howbeit that change is a kinde of death AEnig 405. How can a body which is dead and rotten yet liue at the same time that it is dead Resolution The bodies of Abraham Isaac and Iacob and so of other Saints At what time they are dead and rotten in the graues they are 〈◊〉 to God to whom all liue who hath made a Couenant of life with the bodies of the elect as well as with their soules and is fully purposed to raise them at the last day therefore to him they are as if they were already quickned to life Math. 22. 23. AEnig 406. How may it be that dust shall be made to liue Resolution At the resurrection bodies mouldred to dust by the mightie power of Christ shall be restored to life being ioyned to their owne soules 1. Cor. 15. 22. AEnig 407. How is it that all shall rise from death and yet the resurrection is called the resurrection of the iust Resolution All men and women shall rise for resurrection shall bee of iust and vniust but because the benifit of the resurrection appertaines to the iust who shall then be glorified in their bodies thence is it called the resurrection of the iust AEnig 408. How may bodies bee spirituall and yet remaine bodies Resolution At the resurrection the bodies of the Saints being the same in substance as before yet because they shall bee susteined and preserued by the immediate workeing of the spirit without naturall meanes of Phisicke meat c. hence are they called spiritual though they stil be bodies 1. Cor. 15.44 AEnig 409. How is Christ iudge of quicke dead yet it is
incomprehensible by our reason yet being also a God of infinite truth and purity will not nay cannot write any false thing We may not rashly either our selues affirme or receiue from others any thing concerning Gods worship and mans saluation which wee do not read in scriptures August in Genes 4. Because all things necessary to faith and good maners or christian life are conteined in scriptures which are a perfect canon and touchstone of all things to be taught 2. Tim. 3. 16. 17. Whatsoeuer is truely and soundly collected from scripture is to bee beleeued of vs as though it were expresly written Greg. Naz. 5. lib. Theolog. The doctrine of the Trinity of 2. Sacraments of baptising infants and many such Reason is for that which followeth by good consequence from an expresse scripture is no lesse the minde of God then that which is in so many wordes set downe else godly and sound sermons and disputations and treatises were not to be credited and yet euery thing consonant to scripture is not to bee reputed scripture It is one thing to be scripture peculiarly so called another thing to agree with Scripture or to be grounded on scripture Whatsoeuer article and doctrine is necessary to saluation is deliuered plainly in the holy Scripture August 2. de doct Christ. 9. For otherwise the rule of faith and of life should come vnto a few learned ones except euidently it were taught in scripture so much as euery one may vnderstand for his owne saluation as also by this meanes there is left no plea for ignorance nor pretence of accusing the obscurity of scripture thereby to make people afraide of them as Papistes doe In euery scripture there is some thing visible and something inuisible there is a body and a spirit or soule the letters sillables and wordes be visible as the body but the soule and inuisible part is the sense and trueth wrapt and infoulded in the wordes which are as the barke ryne or bone the meaning within is as the roote and iuice or as the marrow The scripture deliuers some things of God which may be vttered and inquired into as that hee is the creator of the world and gouernour thereof the redeemer of mankinde c. but other things there be which are vnutterable and rather to be adored and beleeued then examined as the vnitie of his essence trinity of his person incarnation of the sonne and such vnconceiueable and vnexpresseable secrets Damascen de fide l. 1. c. 1. Reason is if nothing were found in scripture saue that which men may conceiue the reason and manner of then should not God be thought to be infinitely wise The scriptures haue an admirable and singular harmony and consent among themselues old with new Moses with the Prophets and Apostles with them both precepts promises and examples sweetely agreeing without contrariety though not without variety August de ciuit Dei 8. c. 14. Because the whole scripture comes from the inspiration of one spirit of verity who must needes be in all places like himselfe the whole scripture being but as one chaine or circle Such places as haue shew of repugnancy are easily reconciled by an intelligent reader August As where it is written 1. Tim. 2. 3. God will haue all to be saued yet Rom. 9. it is said he will not haue mercy on all a man of vnderstanding can see that one place speaks of one kinde of will the other of another Also that in Timoth. all may be ment not of euery one but of all sortes and kindes of men rich poore high low c. for there he speakes of the degrees of men for which prayer must bee made Thus by the thing before going or comming after and by the matter in hand all seeming ming contrarieties may be reconciled as when Christ saith in Iohn 5 may father worketh hitherto it seemeth contrary to that in Genes 2. 2. that God rested from his workes howbeit the very next wordes following doe accord these scriptures when he saith from the workes which he made that is from making more workes a new out of nothing but ceased not from preseruing and gouerning what hee had made as Christ ment in that place also Matth. 10. 10. it is written nor a staffe but in Mark. 6. 8. 9. Take a staffe whereas Mathew speaks of a staffe which might comber and burthen but Marke of one which might ease and releeue a traueller Thinges proper to the body are ascribed vnto and affirmed of the soule as hunger and thirst which are peculiar to the body to signifie the earnest desire of the soule and many other of like nature Because the soule is vnknowne to vs therefore the scripture speakes such things as appertaine vnto it in such wordes as our senses are best acquainted with the like is to bee said both of God angels heauen hell and most of diuine mysteries which are taught by earthly corporall things to help our rude and vnperfect knowledge If we do well distinguish times sundry things which seeme to iarre in scripture will bee soone accorded August As one of the theeues crucified with Christ did after the time of his conuersion reproue his railing fellow yet he himfelfe before his conuersion ioyned with his fellow in rayling And those shut vp in prison 1. Pet. 3. 19. were in prison of hel at that time when Peter wrote his Epistle but not when Christ preached by Noah vnto them The Euangelists in their narrations are diuers one from another but neuer contrary For it pleased the spirit to write that more fully by one which was more sparingly set downe by another and that which one toucheth not to expresse by another yet all speake what was true August in Iohan. The parable of the vineyard by Mathew alone of Lazarus and the rich man by Luke alone the story of the man borne blinde by Iohn alone cap. 9. Whatsoeuer is said in scripture by God for the comfort or erection of any one must be held to be said to all in the like case and condition Gregor morall 28. As the consolatory wordes spoken to Iosuah being in necessity Iosuah 1.5 are applied by the Apostle Heb. 13. 5. to all persons which haue any want or distresse Because to like or the same euils belong the same remedies and of like things there is like reason iudgement to be giuen this rule is of large and profitable vse for application of scriptures vnto our owne edification vpon like cases and circumstances both for reproofe exhortation and comfort Scriptures vnto Sacraments giue the names of the things or giftes which we haue by them calling circumcision the couenant baptisme our new birth and washing away of sinnes the bread and cup his body and bloud which is done to shew the similitude betwixt the signes and things giuen
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
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.
yet was not God substantially which is but one wheras a wicked man of corrupt nature and manners may be and is a God representatiuely in respect of his office and power being a Magistrate and executing the iudgments of God Psal. 82.6 I haue said yee are Gods AEnig 41. Who was hee that had neither Father nor Mother being but a meere man and was a man ere he was a child and how that may be Resolution This man was Adam who came into the world not by naturall generation as other men but by supernaturall creation wherein he was made euery way perfit in graces members proportion stature c. AEnig 42. How are Kings and beggers equall while they liue Resolution They are equall by profession being both worshippers of one God Eph. 4. and by creation being both the workman-ship of God in these two things they quarter Armes being for degree and gifts very vnequall AEnig 43. How can he be but one man in whom all men at once were Resolution Adam was but one man personally his person was but one and singular but God so decreeing it he was all men potentially and orginally as Leui was when Abraham was Heb. 7. 9.10 so all men were when Adam was because they all were in his loynes Also Adam being the head and root of our kinde though himselfe were but one person yet he bare and susteined the persons of all men who were to stand with him or to fall with him as the euent declared AEnig 44. Who was he that needed not sinne if he would yet must needs sinne and how this may be Resolution It was Adam created with perfect liberty of will who might alwaies haue chosen righteous things if he would and therefore when he sinned he sinned freely his will of it owne accord inclining it selfe to eat of the forbidden tree yet God hauing decreed his Fall not as it is a sinne but as a meane to effect his own counsell to the praise of his name in the iust punishing of the reprobate for sinne and in the mercifull sauing of the Elect by Christ. Hence it is that there was a necessitie that he should sinne a necessitie I say in regard of the euent by Gods decree the first cause yet no necessitie in regard of Adams will the second cause which had power not to haue done it AEnig 45. Who is he that sinned ere hee had any euill concupiscence Resolution It was Adam who was created holy without any euill lust yet God not confirming his will he freely yeelded vnto an euill temptation outwardly suggested and so euill concupiscence came in as a punishment of his voluntary disobedience and now it is become to all his issue the root of all their sinnes Rom. 7.7 Iam 1.14.15 Adam sinned actually first and then originally we sinne first originally and then actually AEnig 46. How can the fault of one make all other men sinners without iniustice Resolution The fault of one of vs cannot doe it because our sinnes be personall hurting our selues or some few other The Soule that sinneth shall die Ezech. 18. but Adam being the originall and beginning of man by God ordinance when he sinned all men sinned in him his sinne was the sinne of the whole and by the guilt of his disobedience imputed all were made sinners and miserable Ro. 5. 12.19 If in case of high treason earthly Princes punish children with their Fathers without iniustice how much more may God doe this and yet not doe vniustly AEnig 47. How can one offence being done in a moment bring eternall death vpon all men without iniquitie Resolution The act of Adams disobedience being but one and of short continuance also the obiect of his sinne but meane yet an euerlasting God being offended in that one act the guilt thereof bindes him and his to punishment for euer if it be not pardoned Rom. 6.23 It standeth with iustice that an eternall paine bee rendred to the offence of an eternall essence and sinnes are to be measured by the dignitie of the person against whom they are commited AEnig 48. How was it that Adam did liue after he had eaten the forbidden fruit yet he was threatned that hee should die the death if he did eat Resolution Adam hauing sinned by eating the threatning of death was fulfilled because vpon his fault his soule was spiritually dead and his body thenceforth liable to naturall death and to all miseries as fore-runners thereof God reptiued him and spared the full execution of the sentence to commend his abundant mercy and patience in giuing him both space and occasion of repentance 2. Pet. 3. Ro. 2.4 AEnig 49. What is that which at once is both sin the cause of sinne and the punishment of sinne and how may this be Resolution It is originall lust which is properly sinne being a transgression of that Law which saith Thou shalt not lust Ro. 7.7 and fighting against the gouernment of the Spirit in a renued soule Ro. 7. 21.22 Also it is the punishment of Adams willing and witting disobedience and the cause of all other sinnes which do arise out of that bitter root Iames 1.15 AEnig 50. What is that one thing that at once is both most happy and most miserable of all other things Resolution It was Adams fall which in its owne nature and in regard of the effects which followed enfolding all men within sinne and euerlasting death was the most miserable thing that euer hapned no euill like to it for extent and force But in regard of the euent which fell out by the maruellous wisdome and goodnes of God it did accidentally prooue as one saith of it foelix crimen an happy fault giuing occasion to the redemption of the elect by Christ incarnate purchasing a constant and heauenly felicitie AEnig 51. How can one who is like to God offend by desiring to be as God Resolution Adam in his creation was like God that is perfectly iust and wise as a creature might be wherewith not being contented but aspiring to be as God that is equall to him this was his horrible offence Gen. 3. AEnig 52. Now is it said we all sinned in Adam yet the woman was in the transgression Resolution The woman indeed was first in the transgression for she entised and deceiued hir husband 1. Tim. 2. 14. yet it is written that wee sinne in Adam not in Eaue because the man being the principall agent in generation sinne is rather deriued by him into his ofspring 2 Though Eue were first yet Adam was more in fault because of his greater preheminence in dignitie of sexe and excellencie of graces whereby he was enabled and bound to haue kept himselfe and Eaue both from sinning therefore the denomination is from the man as more excellent AEnig 52. How is it that our first parents did not know good and euill till after their sinne yet were created with perfect
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
beleeuing is nothing but a spirituall sight faith being the eye of the soule whereby we see God reconciled to vs by Christ by which sight we walke now not by immediate sight such as Angells and Saints haue in heauen which glorious sight shall dimme or extinguish rather the obscure sight of faith which seeth thorough the Word and Sacraments as spectacles whereas there in heauen we shall see perfitly AEnig 228. Who is that that makes things visible to be invisible and things past and to come to be present And how this may be Resolution It is a true and liuely faith to which God and heauenly glory things invisible doe after a sort become visible being beleeued that they shall as certainly be performed as they are certeinly promised Also in a wonderfull manner both things past as the worlds creation Christs incarnation and passion And things to come as resurrection Iudgment c. are present to faith Heb. 11.1 AEnig 229. How may one at once both haue faith and loose it Resolution A Christian at once may haue the gift or habit of faith and yet loose the feeling and some fruits for a time as in Dauid and Peter who lost confession of Christ with boldnesse cleannesse and ioy of heart yet lost not the grace of faith AEnig 230. How can one see him that is invisible whom neuer man saw Resolution God being an invisible Spirit maketh himselfe seen vnto faithfull ones and visible as it were in his word sacraments works and creatures Heb. 11. 27. AEnig 231. How is it that a beleeuer still hungers and thirsts yet true beleeuers hunger and thirst no more Iohn 6. Resolution True beleeuers because their apprehension and feeling is weake hindred by sinnes and temptations therefore they still thirst and couet increase of their faith to a more full enioying of Christ and his graces wherin because they doe finde all soule contentment and satisfaction euen whatsoeuer belongs to full happinesse therfore they are said to thirst no more for they rest in him onely and seeke not for an other AEnig 232. How may one beleeue before he haue faith Resolution He that out of an heart truly touched for his offences doth desire through the holy ghost to beleeue the forgiuenesse of them such a one though he haue not that faith which is in strong apprehension and act yet he doth beleeue in Gods acceptance who in his children accepteth the desire for the deed Mat. 12.20 Ioh. 7. 37. 38. AEnig 233. Seeing doubting is contrary to faith how can beleeuing and doubting meet both together in one person Resolution Doubting being a fruit of vnbeliefe is contrary to the nature of faith which is a certaine assent vnto the promises yet it may stand with the infirmitie of faith as in Peter Mat. 14. 31. why dost thou doubt ô thou of little faith doubting springs not from faith but from weake faith AEnig 234. If we be certaine of our saluation by faith how are we bid to worke out our saluation with feare and trembling Resolution As a child may reuerence and feare his Father of whose loue he is certeinly perswaded so Gods child thinking vpon his owne weaknesse and the falls of others may feare to offend God by falling to sinne yet may bee certainly perswaded of his owne saluation when he considers the infinite mercy truth and power of God Phil. 2. 12. AEnig 235. If faith be but one how is it written that righteousnesse is reuealed from faith to faith Resolution Faith is but one as touching the kinde author obiect and end yet this one faith hath sundry degrees and measures righteousnesse is then reuealed from one measure of faith to another from a lesser faith to a greater but not from one kinde of faith to another Rom. 1.17 Eph. 4.5 AEnig 236. How one person at the same time may be an enemie to God yet loued of him Resolution One that is an enemie actually by the guilt and corruption of sinne wherin he stickes being vnregenerate may at the same time be and is loued of God in his purpose and election Rom. 7.10 9.13 AEnig 237. How may it be that one should marry a Wife and yet still remain a Virgin Resolution Hee that is maried to a Woman yet is still a Virgin if his faith be kept pure and vnspotted see 189. AEnig 238. How may one be a maa and a chtld at once Resolution One person at the same time may be a man in yeeres and a child in vnderstanding as Nicodemus Iohn 3. AEnig 239. Who was he that was a man the first day he was borne And how this may be Resolution Paul the Apostle in respect of his great knowledg and strength of grace which hee receiued in his new birth was a man not a babe the first day he was borne into the Christian world Acts 9. AEnig 240. Who is he that is twise borne and thrice dead and how this may be Resolution A regenerate man is borne of his mother naturally and the second time he is borne of the Church spiritually Also he is once dead in sinne by corruption from Adam The second time he is dead to sinne by mortification from the death of Christ The third time dead to the world in the disolution of soule and body by the decree of God AEnig 241. Who is he that fiue a childe and how Resolution One that is regenerate and liues till hee be in great yeares is a childe first by age secondly by new birth thirdly in vnderstanding if he continue weake in knowledge long time after he is new borne fourthly in maliciousnesse being harmelesse as a childe fiftly in yeares as it is said once an old man twise a childe AEnig 242. Who is it that hath foure heades and but one heart also two hearts and but one head and how this may be Resolution A religious beleeuing wife hauing but one naturall heart yet beside her naturall head shee hath her husband as domesticall or houshold head her King as politicall or ciuill head And lastly Christ her misticall and spirituall head Also a man that hath but one naturall head may haue two hearts as hipocrites who are double minded or as the godly comming into the worde with a heart of stone and afterward receiuing from grace a heart of flesh Ezek. 11. 19. AEnig 243. If Gods promise be true why are seales added Resolution Seales are added to the promise not simply to confirme the truth thereof which is more stable then heauen and earth but to help the infirmitie of our faith which needes strengthening against doubts and feares of the flesh AEnig 244. What is that which is called that it is not yet is that which it is called Resolution Sacraments be called by the name of things wherof they are sacraments for likenesse sake yet are not the selfe same things really and substantially but mistically and
others do inioy Also such as haue the least portion want not and such as haue the greatest haue none ouer plus for all haue perfection Euen as many vessels cast into the sea being vnequall measures yet euery one is filled full AEnig 261. How is there one spirit of bondage another spirit of adoption yet the holy spirit is but one Resolution Bondage and Adoption bee but diners affectes of one spirit workeing diuersly in the law too terrifying in the Gospell too comforting Rom. 8. 15. 2. Cor. 3. AEnig 262. What is that that is both kept and giuen at once Resolution Christ giueth the title of sonnes to the faithfull yet himselfe still keepeth it Also the right of heauen hee so keepes as yet he hath be gift bestowed it vpon his members who in way of thankefulnesse for their sonneship and inheritance doe giue to him againe themselues and all their graces which neuer the lesse they do keepe still AEnig 263. How may the childe of Adam be certaine that he is the childe of God Resolution By their faith and the fruits thereof inward and outward See 258. AEnig 264. If the faithfull bee sonnes and heires how is it that they are persecuted and contemned as Vassals and Outcasts Resolution Through the malice of Sathan wicked men who neither know them nor God their father but hate God in them and them for his sake who permitteth his children to bee abused by the world because it makes for their present triall and for the increase of future glorie 1. Ioh. 3. 1. and 1. Pet. 1. 6. 7. Rom. 8. 18. AEnig 265. Seeing the spirit of feare is contrarie to the spirit of adoption how then can they feare which are once adopted Resolution Adopted children of God feare not now with a seruile feare of punishment only as slaues their Lords or malefactors their Iudge this feare is expelled by faith but they do still feare the displeasing of God with a childe-like reuerence out of a louing affection to God as vnto a father Psal. 13. 4. they feare transgression rather then condemnation AEnig 266. How can they be said to bee reconciled vnto God whom God did alwaies loue Resolution The elect were euer loued of God in his eternall decree and purpose yet being by Adams disobedience imputed and their owne naturall corruption together with the fruites thereof become enemies to God and hee to them sinne hauing made a separation they are actually reconciled being loued indeed when by their faith they doe laie hold on the death of Christ for remission of sinne and haue the image of God restored by the spirit of sanctification Rom. 5.7.8.9 AEnig 267. What is that which at once is both olde and new and how Resolution The soule of an elect man by grace of sanctification is renewed to the likenesse of God in righteousnesse and true holinesse yet still reteineth much oldnesse of corruption new it is then by reigning grace and old it is by remaining sinne Rom. 7. 23.24.25 AEnig 268. How may one at once be both persit and vnpersit Resolution The Saints be perfit by imputation of Christs perfection Also in respect of their sincere delire to please God and of their endeauour toward actuall perfection yet in respect of their manifold wants and sinnes the best men are still vnperfect Phil. 3. 12. 13. AEnig 269. How may one and the selfe same person be all flesh and all spirit at once Resolution The childe of God because hee is sanctified throughout in all parts therefore is all spirit but because his sanctification is not perfit in degree therefore he is also all flesh spirit and flesh grace and corruption being so mixed together in the whole man as wine and water in a cuppe or as light and darkenesse in the aire at the break of the day Rom. 7. 14. 15 16. AEnig 270. Who is he that hath two bodies and two spirits at once yet is but one man and how this may be Resolution A truely sanctified person hath one body of flesh another of death Rom. 7. 24. Also he hath one spirit which is his soule and the holy spirit whereby he is led Rom. 8. 1. AEnig 271. Who is he that at once is both free and bound and how this may be Resolution Euery Saint is free both from the curse and power of sinne the bondes whereof are broken in his new birth yet he is bound still to serue God his Creator and redeemer in newnesse of life Rom. 7. 6. AEnig 272. How may one man at once be both vnder grace and vnder the law and yet hee that is vnder grace is not vnder the law Resolution One man at once may both be vnder grace and vnder the instruction and regiment of the law Yet whosoeuer is vnder grace at the same time he is not vnder the malediction and irritation of the law but is freed from it as it is the strength of sinne and accurseth euery sinne Rom. 6.14 7.4.5 AEnig 273. How may one lawfully kill himselfe Resolution Himselfe in Scripture signifieth the corrupt lasts of our reason and will which may lawfully be killed by mortification Col. 3.5 but himselfe that is his person he must preserue and cherish Eph. 5. AEnigma 274. How may one both loue himselfe and deny himselfe at once Resolution Thus. One may loue his person which is himselfe and deny his euill affections which are as himselfe at one time AEnig 275. How may it be that one should sinne no more while he liues And yet there is no man liuing which senneth not Resolution He may be said to sinne no more who earnestly striueth against his sin to weaken and keepe it vnder and in whom the desire and pronenesse to sinne is corrected by grace such a one by reason of his affection would not sinne and by reason of his strife against sinne he sinneth lesse then he was wont to doe daily casting new mould vpon his sinnes to bury them AEnigma 276. How is it that sinne doth still liue in vs if sinne be dead in vs and we dead in it Resolution It fareth with sinne in a truly sanctified person as it fareth with a souldier that hath taken a deadly blow yet still mooues and stirs or with a sick man who still liues yet hath a deadly vnrecouerable disease likewise sinne in the godly hath by mortification taken a deadly wound and can neuer recouer his former strength yet is still aliue moouing and tempting vs to breake Gods law Rom. 7. 22. AEnig 277. How may one bee raised from death whiles he is aliue From the death of sinne the Elect are raised by Christ euen while they are aliue in the flesh to walke in newnesse of life Rom. 6.4 this is the first resurrection AEnig 278. How may there bee in one man both peace and warre at once Resolution Peace with God warre
the bond of perfection amongst those as bee vnperfit Resolution Because it fastneth men one to another and linketh all duties together as things are knit together with a band whereby men become the stronger against euils enemies yet themselues still vnperfit because they lacke fulnesse of Grace and Charity AEnig 334. How is selfe-loue a fault yet we are commanded to loue our neighbours as our selues Resolution Selfe loue is a fault if wee loue our owne corrupt reason and will or if we loue our person with an ill grounded loue but it is a vertue for a man to loue himselfe that is his body and his soule with a right ruled loue and thus we are commanded to loue our neighbour AEnig 335. What thing is that which is both ours and not ours and how this may be Resolution Our worldly substance and our spirituall graces are ours in respect of propriety and not ours in respect of vse For wee are bound to communicate vnto others as wee are able or as they haue neede Act. 11.29 30. AEnig 336. What is that which makes things proper to be common and cannot make things common to be proper and how this may be Resolution It is true Christian charity which makes such giftes wherof we our selues are the proprietaries to bee common in vse for the weale of other whereas on the contrary Christ with his merits the word and Sacraments which bee common to all it cannot make proper to any AEnig 337. How may one with charitie curse others seeing we are commanded to blesse and pray for our enemies Resolution The Prophet Dauid out of the spirit of prophesie denounced curses and execrations to the publicke desperate enemies of the Church without the breach of charity which it were not lawfull to doe vnto our priuate enemies Resolution 1 The faithfull in their greatest wants are heires of the world 2 Also in Christ they possesse all things 3 Also in coueting nothing AEnig 358. What is that that increaseth by spending and wasteth by keeping Resolution A mans blessings spirituall and worldly doe increase by giuing them forth according to our abilitie and calling but they waste and wither away being hid in the ground as a talent in a napkin for as to him who hath it shall be giuen so from him that hath not shall be taken that he hath AEnig 359. How are we forbid to lust yet wee can neither liue nor liue well without lust Resolution It is carnall lust either originall or actual with consent or without which we are forbid when we lust some euill condemned of God but it is naturall lust after things necessarie for life and spirituall lust after good things of the life to come without which we cannot liue or liue well AEnig 360. What sorrow is that that is the high way to ioy Resolution Godly sorrow alwaies ends in ioy who so truly mourneth for his sinnes as offences of a good God or for the iniquities and afflictions of others they so sow in teares as they shall reape in ioy AEnig 361. How is grace the mother of good works and yet good works be contrary to grace Rom. 11.5.6 Resolution It is the merit of good works or the doctrine of deseruing by them and placing trust on them which cannot stand with the doctrine of grace for if saluation or election be of grace it is not of works yet one cannot do a good worke but thorough the aide of grace AEnig 362. How is death the wages of euill workes yet eternall life is not the wages of good workes Resolution Euill workes are our owne and bee perfect and so merit death as a stipend by the iustice of the law which accurseth euery sinne but our good workes are from God not our owne and be due to him as a debt also being vnperfect needing pardon therefore cannot merit Rom. 6.25 Rom. 8.18 AEnig 36.3 What is that that at once is both dead and immortall and how this may be Resolution It is the soule of an vnregenerate man immortall by nature and Gods decree but dead in sins and trespasses Ephes. 2. 1. AEnig 364. How can another be flesh of ones flesh And yet this one not flesh of his flesh Resolution Christ the Sonne of God tooke the flesh and nature which is common to all men yet many men haue no communion with Christ hee is flesh of their flesh but they be not flesh of his flesh hee one with them by communion of nature and they not one with him by communion of grace AEnig 365. How may one haue body and soule yet be all flesh and body Resolution A man vnregenerate in respect of his qualities is all flesh and corrupt in hauing a masse and body of sinne before his new birth yet as touching his substance hee consists of body and soule AEnig 366. What creatures bee they which being dead are yet sauage and wilde Resolution Vnregenerate persons are likened vnto wilde sauage beasts for fiercenes of nature and their soules being dead through sinne they walke after the wildnesse of their naturall disposition and so being dead are still wilde yea therfore wilde because dead spiritually AEnig 367. How may a branch be in the Vine yet be fruitlesse and perish Resolution Christ is the Vine all Christians be as branches whereas some bee truely grafted into Christ by a liuely faith and these bring forth good fruit others be in him onely by profession or in the account of the Church or sacramentally as hauing receiued the pledges of vnion with Christ tasting also some of his sweetnesse these remaine barren and fruitlesse Ioh. 15.2 AEnig 368. How may a thing reuiue and liue again which was neuer dead Resolution It is sinne in a naturall man which being stirred and irritated by the Law duely considered and vnderstood is thence said to reviue Rom. 7.9 wheras before it was not dead in truth but counterfetly because it doth not disquiet the conscience as a sleeping dog that stirs not AEnig 369. How may one that is already dead be said to dye while he liues Resolution When he comes to feele himselfe to bee dead and earnestly thinkes of his owne damnation reuealed vnto him by the law though he liue in his body yet he hath a sense and taste of eternall death in his soule it faâ—ing with him as with a condemned malefactor who dieth while he liues Rom. 7.10 AEnig 370. How may one be washed sanctified eat Christ And yet not be saued Resolution One may be washed sacramentally sanctified generally eat Christ in a misterie the signe of Christ for likenes called Christ himselfe receiue the common gifts of the Spirit as to pray to preach c. yet be an hypocrite as Saul Iudas Simon Magus c. AEnig 371. How may one be a great lyer in speaking the truth Resolution An hypocrite speaking truth in his profession yet
heauens haue no glory whereby God is more blessed but wherby Angels and men may be more happy in beholding and enioying there the glory and maiestie of their good Creator AEnig 444. How is it written that wee know not what to aske yet the Lord hath taught vs in a praier what we should pray for Resolution We haue a prayer giuen to teach the matter of our petition but the right manner of asking wee must bee taught by the Spirit who also in extremities and perplexed cases suggests motions and requests such as we our selues know not of Rom. 8. AEnig 445. How may it be said that the wicked know God and yet the Scripture denieth that they know him Resolution They know him by a generall knowledge from the sight of the creation but not by a speciall knowledge of faith they know him as a God but not as a Sauiour Finally they know him historically not effectually to saluation AEnig 446. If the Spirit make intercession for vs how is Christ our only intercessor Resolution The Spirit maketh intercession one way by suggesting and prompting vs helping vs to pray Rom. 8. and Christ another way by merit of his death AEnig 447. If Christ be Lord of all how is he called a seruant Resolution A seruant in respect of his Father who sent him with commandement to teach and redeeme his Church Esay 53. in respect whereof he is Lord hauing purchased it by his death and now gouerning and preseruing it by his Spirit and power AEnig 448. How may Paul sweare yet breake not the precept which saith sweare not at all Resolution The precept forbids rash swearing and swearing by creatures as appeares in the place of Mat. 5. Paul sware aduisedly in a waighty cause by the name of God only AEnig 449. How can he be said to returne to vs who is euer with vs Euer with vs by presence generall by essence and power yet returnes by his grace and benefit when God restoreth them to such as were in part and for a time without them AEnig 450. How can hee be said to differ or long to put off who doth all things in due time Resolution In respect of vs who iudge of God as we would do of men or because he commeth not when wee would yet when it may be best for our good and that is due time AEnig 451. How can Christ be of the seede of Dauid seeing he came not of Ioseph Resolution His mother Mary was of Dauids stocke and linage and that is enough to make Christ the sonne of Dauid after the flesh Rom. 1. 5. AEnig 452. Seeing the Godhead did not arise how was Christ declared God at his resurrection Resolution The raising of his dead body by his owne power was an argument of his godhead which though it rose not yet witnessed it selfe in quickening and raising of his dead body AEnig 453. If euery man be a lier how is not he a lier who spake and wrote this Resolution Not in speaking and writing a lier because he was inspired of God and preserued from error in his doctrine and writing yet naturally a lier as other men be all without exception AEnig 454. How can Paul say no man is iustified by the workes of the law and againe the doers of the law are iustified and say truly Resolution He saith truly in both if wee vnderstand him to speake of the workes of the law in one place as they be performed of vs vnperfitly so they iustifie not and in the other place as they be commanded of God in al perfection so they are able to iustifie in that they do not the cause is in vs who fulfill them not Rom. 8. 3. AEnig 455. Abraham beleeued and it was accounted to him for righteousnes and Phineas did a worke which was reckoned to him for righteousnes how doth this agree Resolution Very well if by righteousnes in the one place yee meane forgiuenesse of sinnes imputation of righteousnesse by the obedience of Christ and a righteous act or dutie in the other place for workes iustifie declaratiuely though not effectiuely AEnig 456. How is patience both the cause and effect of experience Resolution The cause by working experience and trying Gods goodnes and power vpon which followeth increase of patience as an effect of that experience Rom. 5. 6. AEnig 457. How is that iustification doth not abound towards all seeing condemnation came vpon all Resolution Because all be not in Christ by faith as all were in Adam by creation Christ is iustification to all his as Adam is condemnation to all thâ—â— come of him Rom. 5. AEnig 458. Seeing all men were Gods owne how was it that he bought them He bought vs with a price in asmuch as we were by Gods righteous iudgement for sinne inthralled to Sathan who was Lord ouer vs till Christ by the ransome of his life redemed vs AEnig 459. Seeing Baptisme is a Sacrament of repentance and mortification and infants cannot repent and mortifie sinne how is it that they are Baptized Baptisme is giuen Infants by the right of the couenant to which they belong and therefore ought to haue the seale which is a lesser thing also the grace of repentance is both sealed and furthered in Infants by this Sacrament also the effect of Baptisme follows long time atfer the act of baptism AEnig 460. How is it that any were damned seeing the Apostle saith he that is dead is freed from sinne and where no sinne is there is no damnation Resolution They which bee ciuilly dead sinne not by outwâ—â—d actuall sin as theiues strangled steale no more all such as be spiritually dead are freed from the dominion and power of sinne FINIS Basill Hierom. 1 1 Rule Explication 2 2 Rule Expl. 3 3 Rule Expl. 4 4 Rule Expl. 5 5 Rule Expl. 6 6 Rule Expl. 7 7 Rule Expl. 8 8 Rule Expl. 9 9 Rule Expl. 10 10 Rule Expl. 11 11 Rule Expl. 12 12 Rule Expl. 13 13 Rule Expl. 14 14 Rule Expl. 15 15 Rule Expl. 16 16 Rule Expl. 17 17 Rule Expl. 18 18 Rule Expl. 19 19 Rule Expl. 20 20 Rule Expl. 21 21 Rule Expl. 22 22 Rule Expl. 23 23 Rule Expli 24 24 Rule Expli 25 25 Rule Expl. 26 26 Rule Expl. 27 27 Rule Expl. 28 28 Rule Expl. 29 29 Rule Expl. 30 30 Rule Expl. 31 31 Rule Expl. 32 32 Rule Expl. 33. 34. 33. 34. Rule Expl. 35 35 Rule Expl. 36 36 Rule Expl. 37 37 Rule Expl. 38 38 Rule Expl. 39 39 Rule Expl. 40 40 Rule Expl. 41 41 Rule Expl. 42 42 Rule Expl. 43 43 Rule Expl. 46 46 Rule Expl. 47 47 Rule Expl. 48 48 Rule Expl. 49 49 Rule Expl. 50 50 Rule Expl. 51 51 Rule Expl. 52 52 Rule Expl. 1 1 Rule Reason 2 2 Rule Examp. 3 3