by the nature and condition of promises for legall promises may be found in books of the new testament as Ro. 2.7.8.9.10.11.12.13 also Rom. 10. 5. Gal. 3. 10. 12. and contrarily promises Euangelicall of grace may bee found in the books of the old Testament as Psal. 132. 1.2 also Ierem. 32. 31. 32. c. therefore they are to be discerned the one from the other in this sort namely according to the rules following Wheresoeuer promises of temporall or eternall good things are made on condition of works as they be the perfect keeping of the law all such promises are legall which no man can lay claime to except he bring an absolute obedience in no point failing which none since Adam saue the man Christ can do therfore he only hath right to eternall life and to all good things in the strict iustice of the law they which belieue claime by his title conueied to vs by faith in Christ. All promises of the life to come or of this life which be made on condition of belieuing or of repenting and working as repentance and workes though vnperfect be signes markes and fruits of faith and faithfull persons all such promises be Euangelicall whereunto euery beleeuer how weake soeuer be his faith but as a grain or mustard-seed may lay claime and challenge through the grace of God freely promising and giuing them Christ his sonne and all good things with him as godly sorrow bringeth repentance to saluation 2. Cor. 7.10 and Luk. Blessed are they which heare and keep the word and 1. Timoth. 6. Godlinesse hath promises c. Psal 1.1.2.3 and Iohn 3. hee that belieueth shall not be condemned he shall be saued hee shall passe from death to life and the iust by faith shall liue Hab. 2. 4. all those and all of this sort and sute are promises of the Gospell The well obseruing this difference between promises of the Law and Gospell will bring great light both to teachers and hearers and the neglecting of it will trouble and confound both nothing being so dangerous as not to distinguish well betwixt Law and Gospell as M. r Fox and Luther do teach at large Touching such places of scripture where morall duties be commanded and commended they must be vnderstood according to these Rules following set downe by M. Estay in Psal. 119.1 Though no word bee spoken of Christ yet it must be vnderstood that he alone is the full cause of euery part of our saluation Act. 4. 12. All morall duties are then commended in any party when the party that doth them is first in Christ hauing his righteousnesse imputed to him and his sinnes pardoned through the death of Christ. Reason is because all our duties are acceptable to God through Christ 1. Pet. 2. 5. and that without faith in Christ none can please God Heb. 11.6 lastly because our best duties being vnperfect and full of blemishes must bee purged by forgiuenesse of sinnes therefore the good things done by Saul or Iudas or proud Pharisies or other euill men please not God All good workes must haue a pure heart for the beginning and Gods glory for their end that is they must be done of conscience to godward out of obedience to his word and with desire and purpose by such obedience to glorifie him for the bare deed neuer please God Thus Abell thus Abraham Moses Dauid Ezekiah did their works and all the regenerate doe them thus and thus Papists neither do nor can do good works Morall duties when they haue blessednesse promised to the doing of them are not to be considered as causes thereof that is Christ as is said before but as signes which shew to a man that he is faithfull and therefore happy and blessed or as the way which leadeth to blessednesse These duties must not bee vnderstood in the strictnesse and rigor of the morall Law but expounded of a continuall and vnfained desire purpose and indeuour to doe them sorrowing when wee cannot doe them as we ought asking pardon wherein we faile and setting a fresh vpon them striuing alway to prooue better and better This rule would preuent scruples and feares which weak ones haue thorow a sense of their owne wants and failings When the scripture commends any as being perfect or exhorteth any to bee perfect it must bee vnderstood of vprightnesse not of absolutenesse of a perfection in parts striuing to all duties not in measure and degree for it is impossible for any Saint in this world to attaine to a certaine and perfect loue and obedience that is reserued till next life Estay in Psalm 199. this Rule would haue preserued Familists and Papists from conceit of imagined perfection in this life Likewise the Scriptures that affirm of the Saints that they are worthy must either be vnderstood of the worthinesse of the person accepted as worthy for Christ his worthinesse not of the worthinesse of workes or else worthy signifies in such texts no more but meet and fit as Math. 3.8 Luk. 21. 36. Col. 1.12 Reu. 3. 4. for they are worthy Thus there will be no footing for Papists merit in these texts of scripture Perkins in Reu. 3. In the doctrine of iustification of elect sinners before God where the Scripture mentioneth Christ onely without faith there vnderstand it alwaies with reference to faith see Gal. 3. 8. and contrariwise where faith is mentioned withouten Christ it hath respect to him as the obiect Rom. 3. 28. 30. Reason is because there is a necessary mutuall relation betwixt faith the instrument and Christ the obiect and matter of our righteousnesse Christ iustifying such onely as haue faith to beleeue in him and faith looking directly and only to the promise concerning Christ. The ignorance of this Rule bred that absurd and vn-gospellike error of actuall iustification by Christ without the help of faith The books of the new Testament speake of the passion of the Lord Iesus by a Synecdoche that is putting a part for the whole the visible sufferings for the invisible Thus vnder his suffering of death be comprehended all the sufferings of his life also his whole suffering spirituall and bodily is comprehended somtime vnder the offring of his flesh or body as 1. Pet. 1. 24. Heb. 10.10 1. Pet. 4.1 sometime vnder sprinkling or shedding his bloud Math. 26.28 1. Pet. 1.2 somtime vnder his stripes Esay 53.5 and that all both the inward paines of soule properly felt for sin and outward smart of the body went together for the full and whole sacrifice for sinne is very clere by Heb. 9 28. where it is written that by the offering of himselfe hee put away sin that is his whole manhood was the sacrifice propitiatorie for sinne also the story of his sufferings which mentioneth his soules sorrow ere euer his body was medled withall makes it most manifest Math. 6.38.39
wherein and the nature whereby was finite yet deserued infinite glory because it receiued infinite worthines from the Godhead to which his manhood was personally vnited AEnig 97. What sonne is he that is heire while his Father liueth and how Resolution Though properly hee bee an heire which by succession entreth on the inheritance of his dead Father yet both Christ and all belieuers are heires while their Father doth liue because he cannot die being the euerlasting God and freely communicateth his inheritance to them without any wrong to himselfe AEnig 98. How can Christ receiue ought of his Fathers gift himselfe being author of euery good gift Resolution Himselfe as God is giuer of all but as mediator hee doth receiue much from his Father Mat 28. 18. Eph. 1. 22. God hath giuen him ouer all things to be the head of the Church AEnig 99. How can one be both Priest Sanctuary Sacrifice and Altar Resolution Christ Iesus as a man was both sacrifice and Sanctuary Hebr 2.8 as God he was the Altar Mat 23.19 as God and man hee was the high priest Heb. 9.14 AEnigma 100. How may eternall life bee borne and dye Resolution Christ being true God was that eternall life Iohn 1. 2. which was borne and did die in the nature of man assumed as it is written the Lord of glory was crucified 1. Cor 2.8 also God with his bloud purchased his Church Act. 20. 28. in which speeches that which is proper to the manhood is attributed to the Godhead for the vnitie of the person though he was borne and died in his manly nature yet the person that died was God the life eternall vnderstand this soberly and wisely it is a true and wholesome doctrine AEnig 101. How did Christ die willingly yet die necessarily for he must die Resolution In respect of his owne election Christ died voluntarily for hee laide downe his life of himsele no man could take it away from him Iohn 10. 18. Yet hee died necessarily to fulfill the iust purpose of his Father and the true prophesies of the word which had decreed and foretold his death Luke 24.25 Christ then died because he would die yet he must die because God so ordained AEnig 102. How can a body bee seuered by death from the soule and yet both remaine still vnited together Resolution Christ his body and soule were pulled asunder one from the other in his death yet euen then both of them were still vnited to the person of the sonne of God for the hypostaticall or personall vnion of the two natures in Christ is vnseparable and euerlasting or else he could not bee an eternall high Priest if there were interruption of this vnion but for a moment AEnig 103. How may one at once both ouercome and be conquered Resolution Christ when he yeelded to death and went into the graue was for a time as one conquered according to the infirmity of his flesh yet euen then his diuine power triumphed ouer sinne death and graue which was manifested at his resurrection from the dead Col. 2. Also the Saints being conquered by violence of persecutors yet ouercame by patience AEnig 104. How may a Lambe ouercome a Lyon Resolution That Lambe of God Christ Iesus by the merit of his voluntary death tooke all the Elect as a prey out of the iawes of Satan that roaring Lion Heb. 2. 14. Hee destroied through death him that had power of death euen the Deuill AEnig 105. What stone is that that is both the rising and falling of many and how this may be Resolution That stone is Christ who to them that by faith stay on him is a precious Stone euerlasting lie to support and saue them yet to the disobedient he is a stone of offence and an occasion of their ruine and fall because thorow vnbeleefe they refuse him being offered 1. Pet. 2.6.7 AEnig 106. Who is that that giues that life it hath to others yet is selfe hath not that life it giueth Resolution That flesh or humane nature of Christ hath that life by participation from the Godhead the fountaine of life And giues the same to all beleeuers his members yet the life which it giues it hath not in it selfe originally for the flesh profiteth nothing it is the spirit that is the Godhead which quickneth Iohn 6.63 AEnig 107. How is death the cause of life How can death be the death of death Resolution The death of Christ by worthines deriued from his diuinitie it is the meritorious cause of life eternall which we had forfeited by sinne Iohn 1. 6. I will giue my flesh for the life of the world This same death of Iesus is the death that is the destruction of death hauing spoiled it of all power to hurt vs Hos. 13.14 O death I will bee thy death and thy destruction O graue AEnig 109. How may one person at once be most blessed and yet be made a curse Resolution Christ in himselfe as hee was perfectly righteous so hee was most blessed the fountaine of blessednesse Luk. 1. Yet as hee sustained the person of offendors hee became a curse which was signified by his manner of death being on the tree Gal. 3.13 AEnig 110. How can temporal paines deliuer from eternall paines Resolution Temporary paines through the dignity of the Sufferer bee equiualent or answereable to eternall paines that the eternall sonne of God should suffer for a while what more then if all Angels and men had suffered for euer by how much hee is higher then they hauing obteined a more excellent name Heb. 9. 1. AEnig 111. How is Christ daily crucified yet could die but once Resolution It is most certaine that Christ could be but once really and actually crucified could but once die yet after four sortes he is continually crucified first in a mistery the Lords supper being a coÌ„â—emoration or remembrance of Christs Sacrifice vpon the crosse Secondly in the preaching of the death of Christ so liuelily as if he were crucified before our eyes Thirdly in the heartes of the faithfull their faith being as it were the aulter on which hee daily suffereth his passion being still present to euery beleeuing soule Lastly in the mouth of wicked Apostates who blaspheme him Heb. 6. AEnig 112. How was Christ slaine in the last times and yet was the lambe slaine from the beginning of the world Resolution He was actually slaine in Ierusalem at the time appointed which was in the last daies But if wee respect the promise of his sacrifice or the vertue therof cowardes beleeuers hee was slaine from mans restoring which was neere the beginning of the world And before all worlds in his Fathers councell and ordinance AEnig 113. What person is that which being not meere God was yet both in heauen in hell and in earth at once and how Resolution It was Christ God and man whose soule in his agonie went
should neither be most mighty God nor a God at all because these are against the nature of God Things of contradiction or contradictorie as to make things at once to be and not to be a body to be circumscriptible and vncircumscriptible to haue a place and to place which cannot be For contradictories at once and together cannot be true But God is called Almightie in two respects First because whatsoeuer he is willing to doe that he can doe and none can hinder him But whatsoeuer he is not willing to do that he is able to hinder and none can resist his will Rom. 11. 19. Hee can resist and ouerthrow the will and purpose of all his Creatures for there is no councell against the Lord Pro. 21. 30. Secondly Because he is able to doe more things then euer he will doe for hee could of stones haue raised children vnto Abraham which yet hee did not and haue sent to Christ legions of Angels to haue defended him against the Iewes which yet was not done and could haue made many worlds by his absolute power but by his power limited to his will he can do nothing against that which hee hath signified in his word to be his pleasure for one iott or title thereof must not fall nor faile AEnig 12. How can any thing bee so good as in no respect to be euill seeing there is nothing so euill but is in some sort good Resolution God himselfe is so absolutely and infinitely good and holy as he is good not onely when hee promiseth good things and accordingly blesseth changing and comforting our heart but also when he hardens sinners and deliuers them vp to Sathan and to vile affections when he accurseth and condemneth yet in these respects hee is not euill because he doth these things as Iudge of the world who cannot doe vniustly Genes 18. Psalm 5. Iames 1. whereas all other thinges euen they which be most euill as sinne and Sathan haue euer some consideration of good seruing for the execution of Gods iustice vpon the wicked or for the humiliation triall of the godly which be good things Iob. 6. AEnig 13. What is that that sees and knowes all which we doe thinke or speake euen our secrets yet is not God Resolution It is thy Conscience which by a power giuen vnto it taketh knowledge of all thy actions as an espiall or watch yea euen of the most secret cogitations thereof to accuse or excuse thee Rom. 2. Yet it is but a Creature and not that al-seeing God who knoweth not thine alone but all other mens thoughts euen before they be conceiued which the conscience cannot doe Psalm 139. 2.3 Therefore looke to your thoughts The Deuils by our lookes wordes gestures actions know many of our thoughts therfore walke circumspectly AEnig 14. How is it that one should not be bound to doe any thing yet doth all thinges vpon necessitie Resolution Whatsoeuer thinges God doth hee doth them vpon and by necessitie not simple and absolute necessitie as if hee could not haue done otherwise but by a necessitie of supposition that is it being put and supposed which is true that God doth nothing but what he decreed before and as hee decreed it therefore he must needes doe what and as he doth because his decree cannot alter Yet hee was not bound but most free to haue decreed other thinges and otherwise if hee would Psalm 1. Whatsoeuer pleased him that he doth in heauen and earth AEnig 15. How can he be faithfull and true whose word of promise and threatninge is often broken Resolution The promises and threatninges of God runne alwaies with condition either expressed or vnderstood and this cleareth God of all vntruth for if hee do not fulfill to the wicked some euill which he threatned it is because the offenders did repent vpon which condition he was purposed to remoue the euill Ionah 3. Ierem. 18. 7.8 Likewise if hee giue not his children some good thinges promised it is either because hee seeth the crosse fitter for them or to correct some sinne to teach them better obedience vppon which conditions temporall good things are alwaies promised Deut. 28. 1. 2. c. Esay 1. 19. AEnig 16. How can one be most iust who condemneth the innocent that he may iustifie sinners seeing both these are abhomination Also how can God deale iustly seeing it goes well with euill men and ill with good men Resolution The righteous God doth this remaining still iust for the man Christ in his nature and actions was most innocent for he was conceiued by the holy Ghost and knew not sinne yet God condemned him to iustifie vs sinners All which was done iustly For Christ as he susteined our person was guiltie through the imputation of our sinne and wee through faith in his bloud cease to bee sinners being couered with his righteousnesse but out of partialitie to iustifie a malefactor and to condemne an innocent both these be abhominable things Though here in this life it oftentimes fareth ill with them that do well and well with those that doe ill yet God remaineth iust both because hee doth it to exercise the patience of the one and to expresse his owne bountie and patience towardes the other also because after this life is ended he meaneth to render vnto euery man according to his workes when it shall go full ill with them that doe ill and full well with them that doe well Esay 10. 11. 2. Thessal 6.7 AEnig 17. How can he be most mercifull who afflicteth sinners for whom he hath taken full attonement Resolution God indeede hath taken a full price for all the sinnes of the Elect yet hee afflicteth them not in iustice to punish their sinne but in great mercy to humble and amend them 1. Cor. 11. 32. AEnig 18. How was Pharaohs heart hardened of God yet God iust in punishing him Resolution Because Pharaoh first did harden his owne heart wilfully persistinge in knowne disobedience therefore God as a iust Iudge did harden his hart the more worthily punishing his former sins with later sinnes Exod. 7. 14. AEnig 19. Who is he which was and yet is which is to come yet both is and was Resolution It is the aeternall Iehouah who is God from euerlasting to euerlasting abiding one and the same for euer therefore was from all eternitie and yet is And because hee is an eternall being he so was and is as it is he that will be to come Reu. 1.8 AEnig 20. Seeing God is a Spirit how can Angels be Spirits and yet not Gods Resolution Angels and soules be finite and created Spirits but God is an infinite and vncreated Spirit AEnig 21. How is it that euill motions bee sinnes yet God is holy from whom all motions come for in him we mooue Acts 17. Resolution Motions as they be motions are from God but the euill of sin which stickes to them is
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