Theological Rules to Guide Us in the Understanding and Practice of Scripture, Section – Book 2

Theological Rules to Guide Us in the Understanding and Practice of Scripture · Section – Book 2

p. 123These 13. Rules following are all taken out of M. Luthers works.

SCripture must be vnderstood not against Christ, but for Christ.

2 Precepts presuppose faith: as where it is written, keep the commandements, that is, in Christ, or by faith in Christ. also, thou shalt louelove the Lord thy God with all thine heart, &c. that is, in Christ, or by faith in him. also, doe this and thou shalt liue, that is, doe it in Christ. and so in the rest of this kinde.

3 Interpretations must be drawne p. 124out of Scriptures. these are the supreame and absolute meane of interpretation, as the Spirit is the principall Interpreter.

4 Many things are said in Scripture by anticipation, and recapitulation.

5 Negatiue speeches in Scripture, be more vehement and forcible then affirmatiue.

6 We may not interpret scripture by allegories, vnlesse wee be able to auouch the allegoricall sense by some other place of scripture.

7 Grammar must giuegive place to Diuinity. Reason is, Because things are not subiect to wordes, but contrariwise.

8 He is best interpretour of Scripture which takes the sense from it, not which brings a sense vntounto it.

9 Comparison of places one with another (the darker with plainer) is a good meane to attaine the sense of scripture.

10 Literall sense alone of scripture is the whole substance of faith, and of Christian Theologie.

p. 12511 Without the holy spirit of God no man can vnderstand one iott or title of Scripture, because of our inbred darknesse. Therefore praier for inward illumination must bee ioyned with outward reading and hearing.

12. There can bee but one onelyonly proper, true, and certaine sense of one place of Scripture, the rest are to bee auoided as doubtfull opinions.

13. Hysteron proteron (a placing of things before which should come after, & some things after which should be before) is very frequent in holy Scriptures.

AEnigmata Sacra. MISTICALL CASES AND SECRETS of Diuinitie, with their Resolutions.

Fower Centuries and vpwards.

The vnfolding wherof, layeth open that Truth that concerneth Saluation.

We speake the word of God in a mysterie. 1. Cor. 2.7.

The Secret of the Lord is reuealed to them that feare him. Psal. 25.15.

Open mine eyes (Lord) that I may see the wonders of thy Law. Psal. 119.

Then Mary said vntounto the Angell, how shall this bee (that I should be with childe) seeing I know not man. Luk. 1. 34.

This is the modell or patterne of all the Mysticall cases in this little Booke.

BY T. W.

LONDON Printed by Edward Griffin for Francis Burton. 1615.

To the Reader.

CHristian Reader, be pleased to vnderstand; First, that 1this way of propounding probiemes, darke questions, and parables, is no new deuise, but very ancient, and of great continuance. Secondly, it is likewise of great 2vse, for it serueth to try the abilitie of mens wits, and vnderstandings; also to exercise and to whet them; also it puts by much absurd brawling and dangerous talke: and giues occasion of many wholesome, wise and graue sayings. Thirdly, praises and 3rewards hauehave been appointed and giuen, to such as could loose such knots, and frame fitting answers. Lastly, not alone humane and prophane, but sacred and diuine Stories afford vsus examples and presidents, of such mysticall Questions; the truth of all this will appeare in these few things heere annexed and set down.

Plutarch reports, that it was a custome amongst Kings of olde times, to put Questions one to another, to make proofe of best wits: and that a certaine praise was appointed to him that got the victory.

Dius an Historiographer of the Phoenicians, rehearseth the Riddles and Questions that Salomon sent to King Hiram, saying, that it cost him very much in that hee could not open them, vntill at length he found a yoong man of Tirus (named Abdenan) who deciphered to him the most part of them: Poets write that Sphinix was wont to set forth a reward of freedom and libertie, to him that could absolue his Riddle.

We finde in the booke of Judges, that Sampson put forth a hard question, how meat could come out of the eater, and sweet out of the fierce? an elegant riddle, consisting in contraries; for he that eateth, and he that giueth meat: also, he that is fierce and bitter, and he that is sweet, are opposites, of contrary natures; Hee also promised a reward to him that could read his riddle.

Ambrose (as he is cited by Peter Martir) demanded the cause why Sampson made his probleme, and he saith, that because men in feasts, when they hauehave well drunke, are wont to be somewhat full of talke, and to rebuke others too intemperately, which for the most part turned to contention; therefore to auoid that, graue men were wont to put forth riddles or problems, omitting dangerous talke, and turning their mindes to the exposition of things put forth: whose example Sampson followed, and set a reward for him that could open his question; to shew that knowledge and sharpnesse of minde ought to be rewarded; and contrarily, ignorance and foolishnes ought to be shamed and punished: thus farre are the words of Ambrose.

In the first of Luke, Mary the Virgin putteth a difficult question vntounto the Angell, which brought hir the message of conceiuing and bearing the Sonne of God. How (saith Shee) may this be, seeing I know not a man: that is, how may I be a mother, while I am and remain a Virgin.

Lastly, through out the Gospel we finde AEnigmata, and many hard parables Christ put vntounto the Iewes, which his owne Disciples could not open: therefore did aske him, apart, what they ment.

These things I doubt not make it euident, that this course which I take is warrantable, and profitable: Especially if the nature and importance of my doubtfull cases be considered, tending to instruct in diuine things, which concern saluation and religion; and the iniquitie of these times be thought on, wherein it is hard to say, whether ignorance or malice doe more abound; some that would talke of good things in their meetings, cannot, for lacke of skill to put forth or loose a question wisely: others, are so wicked and malitious, as they deride all wholesome communication: now seeing the sharpning of wits, is a maine and principall end of Questions, for the trying of our knowledge, some may muse why I would set downe answers, to ease men of their owne labour in searching, and so take both the praise of the answer from others, and hinder the benefit which would come by seeking; to this I say, that I had little cause in this draught to aime at my owne praise, for many respects; but as I mooued questions to prouoke some, which better can, to frame better and more: so I thought good, to frame an answer vntounto these, that such as could not by their owne knowledge vponupon their tryall finde a resolution, might hauehave heere a peece of an answer and satisfaction, to giuegive them some contentment: I hauehave put each case and answer together, desiring such as can fit and yeeld more pregnant, and substantiall answers, to set them downe, and to accept in the meane while these my poore endeuours. Farewell.

Mine answer is a slender thing,

Yet rest in it, or better bring.

T. W.

Aduertisements.

FIrst yee shall finde a worde in 1the margent opposite to each Resolution, to shew vntounto what Principle of Religion your case and answer doth belong.

The cases and answers for the 2most part doe follow the order and dependance which the Principles hauehave amongst themselues.

To the Christian Reader, certaine Directions.

The vse of these darke and mysticall Cases, is Fiuefold.

FIrst to minister occasion of searching 1and diuing more deeply into the great mysterie of godlinesse.

To try and draw out your knowledge; 2as also to increase and confirme it, by answers fitly framed according to the word.

To bewray the imperfections and 3wants of your knowledge, whiles you sticke in easie things, and stumble in the plaine way.

To giuegive light vntounto sundry places 4and passages of Scripture opened and cleared.

To helpe the practise and exercise 5of that which you do know.

For these purposes, your charge and duty is this.

1FIrst read, consider, marke your owne answer, before yee looke vponupon mine.

2Where you sticke be humbled, pray for vnderstanding, and then take such poore helpe as this Treatise affords you.

3Where you see, be thankfull to God for your knowledge, and labour to profit.

p. 1AEnigmata 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,GOD. of whom it is written that he is vnderstanding,Pro. 8. 14.Prov 8:14 and a God of knowledge;1. Sam. 2.2.1 Sam 2:2 working all things after the Counsell of his will,Eph. 1.11.Eph 1:11 yet hee hath no soule. For hee vnderstandeth and willeth things not by a created faculty p. 2of 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.

22 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.

A Spirit.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 vntounto vsus the mightie workeing of his power, whereby (hee p. 3doth 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,Vnchangeable. 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,Act. 17.28Acts 17:28 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 vsus, and how this may be?

Resolution.

It is the most glorious God who is called light,Most Glorious. both for the brightnesse of his glorious maiestie,1. Ioh. 1.5.1 John 1:5 and for the p. 4perfit 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,Tim. 6.16 nor can, to whom be honor and power euerlasting.

5. 6.

How can one louelove and hate, grieue and ioy, and all this without affection?

How can one repent and not alter his minde.

Resolution.

Impassible.God being vnchangeable, hee cannot repent by altering his purpose as men doe, and being Impassible hee is not subiect to ioy or griefe, louelove, 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 vntounto men who hauehave such affections, so that his punishing men, is his wrath,Gen. 6.6.Gen 6:6 and blessing men is his louelove, and the ouerthrow of any of his creatures p. 5or workes is his repenting, which is but the vndoing of some thing done.

7

How may one heare and see all thinges, and yet hauehave neither eyes nor eares?

Resolution.

God who made the eyes shall hee not see?Of infinite knowledge. 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 vntounto God, thereby the better to expresse his infinite knowledge, to vsus, 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 eueryevery good qualitie of mercy,A most single Essence. truth, iustice, wisedome p. 6&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, eueryevery 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 vntounto 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 eueryevery 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,Incomprehensible. who is no where because hee is not circumscribed in any one place, as our bodies be, which hauehave their dimentions p. 7of length, bredth, &c. Yet in as much as he filles heauen & earth with his essence and presence, therefore he is eueryevery where within the world and without it, because of his infinite presence,Act. 7. 1. King. 8…Acts 71 Kgs 8 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.A most perfect Self-being. 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,Omnipotent or Almighty. not because p. 8he can doe eueryevery thing, for there bee things which if he could do, he neither should be God nor almightie. These 1be 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.

2Things of iniquitie as to sinne, to lie, to deny himselfe, which if he could doe he should neither be most mighty God nor a God at all, because these are against the nature of God.

3Things of contradiction or contradictorie, as to make things at once to be, and not to be; a body to be circumscriptible and vncircumscriptible, to hauehave a place and to place, which cannot be. For contradictories at once, and together cannot be true.

1But 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 p. 9Creatures, for there is no councell against the Lord, Pro. 21. 30.

Secondly, Because he is able to doe 2more things, then euer he will doe, for hee could of stones hauehave raised children vntounto Abraham, A twofold power in God, or one power diuersly considered.which yet hee did not, and hauehave sent to Christ legions of Angels to hauehave defended him against the Iewes, which yet was not done: and could hauehave 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,Most holy. as he is good not onelyonly 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 p. 10affections, 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) hauehave euer some consideration of good, seruing for the execution of Gods iustice vponupon 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.

Searcher of all Hearts.It is thy Conscience, which by a power giuen vntounto 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 p. 11your thoughts. The Deuils by our 2lookes, 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 vponupon necessitie.

Resolution.

Whatsoeuer thinges God doth hee doth them vponupon and by necessitie;Most free. not simple and absolute necessitie, as if hee could not hauehave 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,Psal. 33.Ps 33 but most free to hauehave 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?

p. 12Resolution.

Most True and Faithfull.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, vponupon which condition he was purposed to remoue the euill, Ionah. 3. Ierem. 18. 7.8. Likewise if hee giuegive 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,Most Iust. remaining still iust: for the man Christ p. 13in 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 vsus sinners. All which was done iustly.2. Cor. 5. Rom. 4.3. 4.2 Cor 5Rom 4:3Rom 4:4 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 vntounto eueryevery 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 p. 14sinners for whom he hath taken full attonement?

Resolution.

Most mercifull.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.

Iudge of the world.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.

Eternal.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 p. 15will 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,An vncreated Spirit. 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,No Author of sin. but the euill of sin (which stickes to them) is 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,An infinite perfection. and other duties from his children, as his due homage and seruice: not to p. 16adde 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 vntounto it.

AEnigma 23.

How should he bee a consuming fire, who is full of pitty and bounty?

Resolution.

Most terrible to the wicked.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.

Vnitie of Godhead and Trinitie of persons.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 p. 17three Almighties?

Resolution.

The three persons of the Trinitie be each of them Eternall and Almightie,Coessentiall. 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,Coeternall. 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 p. 18hath 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.

Coequall.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 onelyonly begotten Sonne, then how are all belieuers his sonnes.

Resolution.

Christ the only begotten Sonne.Christ is the only begotten sonne, p. 19because 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,Coequall with 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,Distinction of persons. 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.

p. 202Also 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.

3This word Father, and the word Spirit are put in scripture personally each for one distinct person,The names of the persons put essentially. 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.

Creation of the world out of nothing.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.

p. 21AEnigma 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,By the word and commandement of God. 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.Contrary to the ordinarie course of Nature. see Gen. 1. to teach all men so to vse meanes, as to acknowledge a God in them, and notwithstanding p. 22we hauehave no meanes, yet to depend vponupon 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.

Creation of Angels.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, Within the six daies.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.

p. 23Adam being created in perfect righteousnesse and holinesse,Man created after the likene… of God. 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 hauehave 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,Made perfect eueryevery way. who came into the world not by naturall generation as other men, but by supernaturall creation, wherein he was made eueryevery 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,All men alike by Creation. being p. 24both 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.

All men created in Adam.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.

2Also 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.

With libertie of will.It was Adam, created with perfect p. 25liberty of will, who might alwaies hauehave 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;Adam sinned voluntarily. 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 hauehave 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,He was seduced by the Tempter. yet (God not confirming his will) he freely yeelded vntounto an euill temptation, outwardly suggested, and so euill concupiscence came in as a punishment of his voluntary p. 26disobedience. 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 effects of Adams Fall.The fault of one of vsus 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 1of man by God ordinance, when he sinned,Sinne. 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, p. 27bring eternall death vponupon all men, without iniquitie?

Resolution.

The act of Adams disobedience 2being but one and of short continuance;Eternall Death. 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 3threatning of death was fulfilled;All the miseries of this life, and naturall death. because vponupon his fault his soule was spiritually dead, and his body thenceforth liable to naturall death, and to all miseries, as fore-runners thereof; p. 28God 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.

Originall sinne.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.

Adams fall, ocasion of mans restoring to a farre greater happines.It was Adams fall, which in its owne nature, and in regard of the effects which followed, enfolding all men p. 29within 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,Adams pride. 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,Sinne originally from Adam rather then from Eaue. for she entised and deceiued hir husband, 1. Tim. 2. 14. yet it is p. 30written 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.

22 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 hauehave 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 knowledge?

Resolution.

Their eyes opened.They were created with perfect speculatiue knowledge, but experimentall knowledge of good or euill till after their fall they had not; for then they saw to their cost, what a great good they had lost, and what a great euill they had found. Gen. 3.7.

Aenig. 54.

How do our soules become sinnefull, if they be of God created without sinne?

p. 31Resolution.

There bee two opinions touching the creation of the soule;Of the propagation of Sinne into the Soule. some thinke they are created immediately by God of nothing, and at their creation be ininfused into the body: Now after this opinion, we must say that soules being created good are at the Instant of their Creation destitute of Gods grace;How the Soule becomes sinfull. and inclining to sinne, come into sinnefull vncleane bodies where they qiuckely draw vntounto them contagion and filth, of sinne; as sweete liquor, is corrupted by being put into a mustie vessell.

The second opinion is that our soules come from the soules of our parents, 2as our bodies from their bodies, and as one candle takes light of another. If we embrace these opinions, we must say that the whole man both body and soule be corrupt and sinfull by carnall or fleshly generation, parents begetting children in their owne likenesse, (naughty and vicious as they be) Gen. 5. 3. Adam be got a sonne in his owne likenesse. Hence it is that the corruption of nature is in Scripture so often called by the name of flesh, Rom. 7.5. p. 32and 8.1.2.3. &c. The best strife is about the driuing out of sinne, not about the entring in, labour how to hauehave it mortified and pardoned.

AEnig. 55.

How may one bee a sinner that neuer thought, spake nor did amisse?

Resolution.

Infants be Sinners and how.It is an Infant newly borne; who being without all actuall sinne, yet is a sinner by originall transgression, Adams transgression being imputed to it, and together with the want of perfect righteousnesse, being through inherent corruption of nature proane to all euill, Rom. 5. 13.14. and so vnderunder death.

AEnig. 56.

What is that that is a sinne, yet is not the transgression of any commandement?

Resolution.

Originall sinne forbidden in the whole law.It is naturall corruption, which because it hindereth the perfect louelove of God and of our neighbor, is equally forbidden in eueryevery commandement, which striketh at the roote, the whole law being spirituall; and because it is an vniuersall transgression, therefore p. 33it is not forbidden specially in any one commandement, as many thinke.

AEnig. 57.

What thing is that which God neuer made?

Resolution.

It is sinne and death which bee the effects of Sathans malice,Sinne and Death whence they came. and Adams fall Gen. 3. 1. and not the workes of Gods hand, who suffereth and ruleth them, but created them not; For all was good which hee made, very good, Gen. 1. verse last.

AEnig. 58.

What is that that doth turne blessinges into cursinges and how may that be?

Resolution.

It is sinne, which to them in whom it raignes,Sin a most hurtfull thing. causeth such thinges to bee snares, as in their owne nature are blessings, giuen of God for our welfare.

AEnig. 59.

What is that that hath a name, yet may not be named?

Resolution.

Generally it is all sinne, which is so filthie a thing,A most filthie thing. as it ought not to bee named but with detestation: particularly p. 34it is Idolatry, Fornication and Couetousnesse, these may not be named without dislike, Psalm. 16. 4. Ephes. 5. 3.

AEnig. 59.

What is that which hath lost his stinge, yet hath a sting?

Resolution.

To whom sinne and Death proue hurtfull.It is sinne and death which hauehave lost their sting towardes the faithfull, for whom Christ died, but still keepe a sting to bite and kill the vngodly withall, 1. Cor. 15. Rom. 6. 23.

AEnig. 60.

How can God louelove and hate men before they be, without iniustice?

Resolution.

In Scripture, Gods decree to louelove is called louelove,Gods decree of predestination. because it is a part of louelove, to purpose to giuegive vsus vntounto his Sonne in whom we are beloued and accepted: Also his decree not to louelove & to saue by Christ is called his hatred, because it is an effect of hatred not to meane one good. God being said to louelove and to hate, when he doth such things as men vse to doe, who hauehave these affections.

p. 35It were iniustice and absurditie both,Most Iust. actually to louelove, or to hate actually 2those which yet hauehave no actuall being: but to decree vntounto actuall louelove and hatred, men, before they be, this is no 1iniustice in him, whose will is the perfect rule of all iustice, Rom. 11.

AEnig. 61.

How can God chuse one man to life and refuse another, without respect of persons, seeing all were a like good by Creation, and alike euill by corruption?

Resolution.

Persons,Most Free. in phrase of Scripture signifies outward qualities, as riches, pouertie, 2country, parentage, learning and such like; by which things if God should be mooued to chuse one to life and to reiect another, hee should bee a respecter of persons: but when all men were alike in Adam, to appoint one man to obteine saluation and not another, out of his owne will, euen because it so pleased him, to the glorie of his owne iustice and mercy. This is no respecting of persons.

AEnig. 62.

How can God foresee and fore-ordaine p. 36all things which be and happen, yet not be the author of sinne?

Resolution.

Most HolyGod-fore seeth and fore-appointeth 3all thinges that happen, euen sinnes themselues, which should not happen, if he were willing to hinder them; yet not as they are sinnes, but as they'are meanes to effect the righteous counsell of God, for the good of the elect, or for the punishment of the wicked: as the selling of Ioseph by his brethren, & the betraying of Christ by Iudas be examples hereof, Gen. 45.5. Act. 2.23. 4God so purposeth and disposeth sins to iust endes,Disposing all things to good Endes. as that hee mooueth, eggeth, perswadeth none to sinne, Iam. 1. 13. God tempteth no man.

AEnig. 63.

How may one be chosen, yet not be saued?

Resolution.

One may be chosen to an outward function,Decree of Election. either Ciuill, as Saul, or Ecclesiasticall as Iudas, yet not be saued; being not chosen to sanctification of the spirit, 1. Pet. 1.2.

AEnig. 64.

How can God decree Death for sinne, p. 37yet not will the death of a sinner?Rom. 6.23Rom 6:23

Resolution.

Death as it is the stipend of sinne,How death is Decreed of God. hath the consideration of God, and therefore is decreed of God; but as it is simply the destruction of the Creature, thus God hath no pleasure in it. As a mild and iust King ordaines torture and prisons for preuention to keep from offending, or for penaltie of offendors, yet hath no delight in the paine of his subiects: so doth God.

AEnig. 65.

How can it bee written that God will hauehave all men to be saued, yet very many men bee vessels of wrath prepared to destruction?

Resolution.

When the Word saith that God will hauehave all men to be saued,Decree of Election is not of eueryevery one. the meaning is not of eueryevery one in particular, for then none should be damned, because none can let his will but some of all sorts, some poore, some rich, some Kings, some priuate men, some Iewes, some Gentiles, &c. while other some of all sortes are appointed to wrath, 1. Tim. 2.3. Rom. 9.22.

p. 38AEnig. 66.

How doth God prepare many to destruction, yet their destruction is of themselues?

Resolution.

Reprobation.In destruction wee are to consider two things, the purpose, and the execution of it. The first is from God decreeing destruction as the punishment of Sinne: but mens owne faults and their impenitencie goeth before the latter, as the proper cause of it. Osea 13. 9. O Israell thy destruction is of thy selfe?

AEnig. 67.

How can things be done contrary to the will of God, yet not be done besides the will of God: If Gods will bee doth reuealed and secret, how is it but one will?

Resolution.

All sinnes are done contrary to the reuealed will of God,Gods will but one. which forbiddeth them Exod. Yet they do not fall out besides the secret will of God, for they should not bee at all if God were vnwilling they should bee. Howbeit Gods will is but as himselfe is, that is but one, and it is alwaies like it selfe p. 39as he is vnchangeable; yet of this one will much is manifested in his word,It hath diuers considerations. and much is reserued vntounto himselfe. That which concernes the way to saluation, and the rule of good life is manifestly reuealed: that which concernes the euents and endes of persons and thinges, of their councels and actions, is kept secret to God himselfe, till time bewray it: hence commeth the distinction of his will into secret and reuealed, Deut. 29. 29. Secret things to God, reuealed things to vsus.

AEnig. 68.

How can that will be sinnelesse, which doth will sinne?

Resolution.

That may be sinnelesse will which willeth sinne,It is most iust. not as it is sinne and a breach of the law, but as punishment of some foregoing sinne, or as occasion and meanes of future blessing and safety. Thence did God will Adams fall, Pharaohs hardening, Iudas treason.

AEnig. 69 70.

What is that that makes all euill things yet is the cause of no euill, and how may this be?

p. 40What is that that drawes euill out of good, yet it selfe is most good, and how may this be?

Resolution.

ProuidenceIt is Gods most iust and wise prouidence, which maketh all euill of affliction,Iust and wise. Esay 45. yet is he not cause of any euill of crime, which God indeede ordereth and conuerteth to the great benefit of his children, by his maruellous goodnesse and wisedome Himselfe still remaining most holy. As the Sun is not defiled by shining vponupon a dunghill, so neither is God polluted by turning bad actions to good ends.

AEnig. 71.

How is it that God appointes meanes, yet himselfe worketh, against meanes?

Resolution.

Not tied to Meanes but free.Meanes are appointed for vsus to bee helps of our weakenesse, and not for him who is almighty and most free, neither needing them nor tied to them, but working with them, without them, or against them as hee will. Examples hereof in sauing Daniell, and opening the blind mans eies with clay.

p. 41AEnig. 72.

How is it that God commandes vsus to vse meanes, yet some sinne as much in vsinge them, as others in refusinge them?

Resolution.

To vse meanes with trust in them,Two faults about the Meanes. as King Asa vsed the Phisition, and couetous men vse riches, is as great a sinne as it is to refuse meanes when wee may hauehave them: in this later wee doe tempt God, Math. 4. in the former we make the meanes our God, in placing our confidence in them, Col. 3.

AEnig. 73.

How can dead things preserue life?

Resolution.

Through Gods effectuall and mightie blessinge,Prouidence in all Things. our dead meates maintaine life, and make vsus liuely, and our cold cloathes to minister warmth to vsus.

AEnig. 74.

How is it that some men hauehave a good cause with good meanes, which they vse well yet speede ill, when others who lacke meanes, or vse them ill, yet speede well though their cause be naught?

p. 42Resolution.

Ouerruleth the successe of mens actions.It pleaseth God to withdraw successe, where both, the cause and the meanes be good, for that he saith that the meanes were either trusted in, or vsed without prayer and repentance: or a good cause dealt in with no good affection: or because God will try the Faith and patience of his children: whereas to euill men which hauehave an euill cause, though they lacke meanes, or abuse them, yet they often speede well that God may the more declare his lenitie and goodnesse in being kinde to the vnkinde: or may the better manifest his Iustice in their punishment, if they amend not by his bountie.

AEnig. 75.

How are the righteous deliuered euen then when they are killed?

Resolution.

11Prouidence euen in Death.Death is one meanes of deliuerance vntounto the Distressed children of God, and the best meanes, for after that, they rest from all their labours, Reuel. 14. 13.

p. 43AEnig. 76.

How are many of the Saints put to vile deaths, yet their death is euer pretious.

Resolution.

Their death is vile sometime, for the manner of it in the world,22In Martyrdome. and in the account of worldlings; but in respect of the cause for which they die, & their constant cleauing to the truth vntounto death; their cruell and vile death is alwaies precious vntounto God, Ps. 116.

AEnig. 77.

How can hell bee an help to bringe any man to heauen?

Resolution.

The feare of hell paines deserued by sinne, and the feeling of hellish sorrowes after some sinne,33In Hell. bee sanctified and blessed to the elect of God, to bee meanes to keepe them from sinning and either to driue or hould them closer to Christ, who is the only way that leades to heauen. Thus hell helps to heauen, the Deuill against his will proues a Phisition to the iust.

AEnig. 78.

What is that that is both a medicine and a poyson at once, and how this may be?

p. 44Resolution.

44In sinnes.Sathans temptations and sinnes motions in their owne nature be poysonfull, but by Gods mercifull prouidence, they prooue medicines too, being preseruatiues to the Godly against many sins, and the occasiou of more humblenesse, warinesse, feruencie and prayer.

2The Sacrament of the supper, which is an healthfull potion to the contrite sinner, to the vnbeleeuers and impenitent, it becomes poysonfull and extreame hurtfull,55In Sacrament. through their owne fault, 1. Cor. 9. 27.29.

AEnig. 79.

What bitter thing is that that hath a sweet fruit, and how it may be?

Resolution.

66In Afflictions.They bee outward afflictions, and inward conflict of conscience for sin; also the seuere threatnings of the law, they all be greeuous and bitter to the flesh; but to the inward man, they bring foorth in the end the sweet fruits of righteousnesse and peace, euen of a good life, and a quiet conscience, Heb. 12.11.

p. 45AEnig. 80.

How is it that God tempteth no man, yet leadeth many men into temptation?

Resolution.

God being most holy cannot tempt any to sinne,77In Temptations. by inspiring the motion of sinne, for this were against his most pure nature, which can abide no iniquitie, Psal. 5. 4. Yet as a iust iudge hee leadeth some into temptation by deliuering them vp vntounto the lusts of sinne and Satan, as a Iudge deliuers the malefactour to the executioner, Rom. 1. 24. 26. Let all flesh feare this God.

AEnig. 81.

How can God harden mens hearts, yet not be the authour of sinne, seeing hardnes of heart is a sinn.

Resolution.

God hardeneth not by infusing sin,88In Harts. but by offering occasions. Secondly, by giuing vp to Sathan. Thirdly, by withdrawing his grace. Fourthly, by enclining effectually the will that way to which yet it freely runneth; and all this hee doth not as an euill authour, p. 46but as a righteous iudge, punishing sin by sinne.

AEnig. 82.

Who are they which bow to Christ, yet hauehave no knees, and serue him though they louelove him not?

Resolution.

99In Diuels.They bee the Diuels, who hating Christ extreamely, yet against their willes are subiect to him, as to their Lord. Which is meant by bowing the knee. Phil. 2. 10.

AEnig 83.

If the promises of this life be made vntounto godlinesse, how is it that the wicked doe so prosper in the world?

Resolution.

1010In the Blessings of this life.Gods promises euen for temporall blessings bee made to the Godly, 1. Tim. 6. who alone through Christ hauehave right to them, and how little soeuer they enioie they hauehave sufficiencie, which they hold with the fauour of God, as a testimonie of his present louelove, and pledge of future happinesse: yet because God seeth want and afflictions fitter for them, & because at last he meanes Heauen to them, therefore p. 47are they often scanted and troubled here, when many wicked men abound in wealth and pleasure, because they should be left without excuse, and to commend Gods bountie and kindnes in doing good to the euill. Luk. 6.

AEnig. 84.

What worke of God is that, that doth excell the worke of creation; and wherein infinite merciemercy and extreame iustice meet together, without impeching one the other?

Resolution.

It is the worke of redemption, wherin the worde became man, a seruant,1111In Redemption, which exceedeth creation. & a curse: wheras at the creation God made the world by his speking a word. Also in our redemption God punishing sinne fully in his onelyonly sonne, and for his sake sparing and sauing sinners, he so shewed infinite merciemercy,In it mercy and Iustice met together. as it was without hurt to iustice: a maruellous wisedome, worthie to be reuerenced and loued.

AEnig. 85.

How can one be two, and these two but one?

Resolution.

Christ in respect of his person is butThe redeemer is but one Christ. p. 48one, yet this one Christ is both God and man, because of his diuers natures; there is in Christ one nature and an other, and so he is two: yet there is not in him one person and another, and therefore he is but one.

AEnig. 86.

How may a woman be with child of the holy Ghost, and yet that child not to be the Sonne of the holy ghost?

Resolution.

Conceiued by the holy ghost.Thus. In the conception of our Lord, the holy ghost had not the place and office of an instrument as a father: but of a principall efficient cause by a secret mighty working, sanctifying and enabling the Virgin to conceiue a Sonne. Mat. 1. Luk. 1.

AEnig. 87.

How may one be the Sonne of a sinner, yet that sonne be without sinne?

Resolution.

He is without sinne.Mary the mother of Christ comming from Adam by ordinary generation, must needs bee a sinner: yet hir Sonne being borne of hir by the extraordinarie power of the Spirit, (clensing that lumpe of flesh whereof his p. 49manhood was formed) hee became pure and sin-lesse in conception, birth, life and death, that he might offer vp himselfe a spotlesse sacrifice. Heb: 4.

AEnig. 88.

How may one be truly a man, and yet that man be no person?

Resolution.

The humane nature of Christ being so assumed into the vnitie of the person of the sonne of God,doth subsist in the Godhead. as out of it, it had no subsistence, he is in such sort a very true man, as yet that man is no distinct person from the sonne of God. Rom. 1.4.5. Gal. 4.4.

AEnig. 89.

How can that which is neither visible nor palpable, be seen and felt?

Resolution.

The Godhead of Christ being an invisible & vncorporeall substance;both God and man. yet in the assumed nature of man became sensible, was felt, and seen, and heard;Communication of properties. as it is written, 1. Ioh. 1. 1. Our hands hauehave handled that eternall life.

AEnig. 90

How can that which is greater then heauen and earth bee inclosed within the p. 50compasse of two spannes?

Resolution.

Humiliation in his Birth.The sonne of God being greater then the world in respect of his vnmeasurable Dietie, yet as touching his humanitie was shut vp in the narrow compasse of a womans wombe. Mat. 1.

AEnig. 91.

Who is he that hath two wills, and but one soule, and how?

Resolution.

Two wills in Christ, answering his two natures.Christ as man had a created humane will, but as God equall to his Father hee had an vncreated diuine will, yet had but one soule. Matth. 26. Father not as I will but as thou wilt: here is the will of the man Christ, desiring through the infirmitie of humane nature, to be freed from the bitter cup of his passion, yet with submission through faith to the diuine will appointing it otherwise.

AEnigma 92.

How can one bee before he was, and not be when he was?

Resolution.

Christ his manhood promised.Christ was God before he was man, Ioh. 8. Before Abraham was I am. and p. 51thus hee was God when hee was not man. Also hee was man by the 2promise of his Father, and vntounto the faith of such, as did beleeue the promise of his comming, when as yet his manhood had no actuall being.

AEnig. 93.

How can one hauehave a father and mother, and yet hauehave neither father nor mother?

Resolution.

Christ as the Sonne of God had a Father,Christ like Melchisedech. and a mother as the sonne of man, Mat. 1.17. yet as he was God he had no mother, nor father as he was man, Heb. 7. againe, Melchisedeck liued so long, as the knowledge of his parents were worne out.

AEnig. 94.

How can one that is no sinner, yet bee more then a sinner?

Resolution.

It is written of Christ, 2. Cor. 5.21. that he was made sinne for vsus. Christ made sinne by impu… tion.which in some sense is more then to be a sinner. as to say, that the wisdome of the flesh is enmitie against God, Rom. 8.8.Rom 8:8is more then barely to say, it is an enemie against God: p. 52yet in truth Christ was not so much as a sinner, being that Holy one of God, who knew no sinne; but because hee had the sinnes of all the Elect imputed to him, that by the sacrifice of himselfe he might take them away; thence it is written of him, that he was made sinne for vsus. for saying he had no sinne inherent in his owne nature, he had died vniustly, had he not died for sinne imputed.

AEnig. 95.

How may it be that one that is extream poore, should by his pouertie make many rich?

Resolution.

Christ abased in the world.Christ Iesus being heire of all, Heb. 1.2. yet willingly humbled himselfe to such pouertie, that foxes and birds were in better case then he by which extreme pouertie hee merited for all his, heauenly and spirituall riches. 2. Corinth. 8.

AEnig. 96.

How can finite obedience deserue infinite glory?

Resolution.

His obedience of infinite value.The obedience of the man Christ p. 53to his Father in respect of the things done and the time 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,Christ heire of the world. 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 eueryevery good gift?

Resolution.

Himselfe as God is giuer of all,Our Mediatour. but as mediator hee doth receiue much from his Father, Mat: 28. 18. Eph. 1. p. 5422. 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.

our Priest.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.

That which is proper to one nature, is attributed to the other.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 p. 55is 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,Christs sacrifice, voluntary: else it had not been satisfactory. 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,Hypostaticall & personall vnion is vnseperable. 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, p. 56or 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.

The victory of Christ ouer death.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.

2Also the Saints being conquered by violence of persecutors, yet ouercame by patience.

AEnig. 104.

How may a Lambe ouercome a Lyon!

Resolution.

22Ouer Satan.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.

p. 57AEnig. 105.

What stone is that, that is both the rising and falling of many, and how this may be?

Resolution.

That stone is Christ,Christ the corner stone. 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,How the manhood of Christ hath eternall life in it. 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.

p. 58AEnig. 107.

How is death the cause of life? How can death be the death of death?

Resolution.

Doubble the fruits of Christs death.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 giuegive 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 vsus, 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 made a curse.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 p. 59eternall paines?

Resolution.

Temporary paines through the dignity of the Sufferer,Hath freed vsus from …uerlasting torment. 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,Eph. 1. Phil. 2.Eph 1Phil 2 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,Christ his sacrifice but once. could but once die, yet after four sortes he is continually crucified, first 1in a mistery ▪ the Lords supper, being a cō …emoration or remembrance of Christs Sacrifice vponupon the crosse. Secondly in the preaching of the death 2of Christ so liuelily as if he were crucified before our eyes. Thirdly in the 3heartes of the faithfull their faith being as it were the aulter on which hee daily suffereth, his passion being still p. 60present to eueryevery 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.

The vertue of Christs death looke backeward.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,His agonie or soule suffering. whose soule in his agonie went into the paines of hell. When he: wrestled with diuine wrath in the garden, and vponupon the crosse at which time his manhood was on earth, and his godhead p. 61in 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,His louelove. 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,His buriall. 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.Resurrection. 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 hauehave begotten him, on the day of his resurrection, at what time his godhead p. 62was 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 vsus more then his life, yet had hee not risen and liued his death had done vsus no good?

Resolution.

His life after his resurrection.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 vsus 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?

p. 63Resolution.

When the man Christ ascended into heauen,His ascention. 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,His locall abode in heauen. 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,His sitting on Gods right hand who being made true man and in his time dying, rising and ascending, sitting now as mediator at the p. 64right 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 vnderunder him, Eph. 1. as subiect to him.

AEnig. 123.

What is that that being absent from vsus is more present with vsus, then when it was present with vsus?

Resolution.

Ieuites of his assention.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,Ioh. 16.7.John 16:7 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.

Sending of the holy Ghost.The Church had the holy Ghost as touching ordinary giftes, and working while Christ liued, but after that p. 65he 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.Mediator. 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,Intercession. whose death hauing once reconciled vsus, the merit of it (as an Intercessor … commeth betweene Gods iustice and our sinnes of frailty, to keep vsus in fauour by obtayning pardon of our daily infirmities vponupon repentance. 2. Iohn chap. 2. 3.

p. 66AEnig. 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 kingdome spirituall.His kingdom as he is God, is vniuersall ouer all the kingdomes of the earth, to giuegive 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 vntounto his Father at the resurrection?

Resolution.

2Christ his kingdome is eternall (without end) as touching the effects and fruits thereof, which are;Eternall. I. the glorious maiestie of his owne person: II. the euerlasting saluation of the elect. and thirdly, the destruction of p. 67all 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,Word of God inspired. substantiall word, whereby Gods minde for the saluation of his chosen is declared to vsus, 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?

p. 68What foolishnesse is that, that is wiser then all wisdom?

Resolution.

Mighty in op…ration.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 vntounto saluation,Full of wisdom. 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.

A mistery.The word of the Gospell is still a secret, not onelyonly to the ignorant, but euen to him that knoweth it because it is but in part reuealed vntounto 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?

p. 69Resolution.

The word of God is called a mysterie or secret,Our duty to search the word. 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 hauehave men to know. Deut. 29. more briefly thus,Indicia Dei. we may search the secrets of Gods mouth with duty, but not the secrets of God without sinne.22Indicia oris Dei.

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,Effects of the word. 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 vsus by the feeling of mercies, to the forgiuenesse of our sinnes, and life eternall thorough the knowledg of Christ. Esay 61.2.3.4.

p. 70AEnig. 135. 136.

How may liúely Oracles bee a dead letter?

How may that which is dead be sharper then a two edged sword?

Resolution.

It is effectuall by the Spirit.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 giuegive life: and hauing promises of life, yet without the quickning force of Christ, and regenerating Spirit, it is of no more force to conuert vsus, 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 antiquitie of the word before the Church.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 p. 71set 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,The word is Eternall. 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,It is a word of peace. with God, and calleth vntounto it; also perswadeth peace with man, and so resembleth the Author, which is a God of peace; also worketh peace as p. 72an instrument; whereas therfore contention, schisme and heresie, arise vponupon 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 vntounto it. Mat: 10. Eph: 6.

AEnig. 140.

How are sinnefull affections by the law, if the law be good and holy?

Resolution.

The word of the Lord is holy.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,Nitimur in vetitū. in running more eagerly vponupon an euill that is forbidden them. Rom. 7.7.8.14.

AEnig. 141.

How is it that the law promiseth eternall p. 73life 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,It iustifieth not. 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 (vponupon condition of beleeuing it) and giueth thorow the holy ghost power to beleeue it:How the Law differeth from the Gospel. 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.

p. 74Resolution.

The Ceremoniall Law fulfilled in Christ.The Ceremoniall Law is passed away as touching the ordinances thereof, which now hauehave 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 condition of the Law and the Gospel.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.

What things are required of him that shall doe the Law.If hee shall faile in the manner of doing it, or in the end: not doing it in perfect louelove, and to Gods glory, then p. 75there 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:Generall Law yeelds to a Speciall. 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;Law of Ceremonie yeelded to the Law of Mercy. as eating Shewbread, 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 giuegive place to the law of Charitie, as it is written, I will hauehave mercy and not sacrifice. Hosea 6.6.

p. 76AEnig. 147.

How is the Law a yoke that none can beare, yet the commandements are not heauy?

Resolution.

To whom the Law is easie, and how? Ioh. 5.3.John 5:3The commandements are easie to such as being regenerate, are strengthned by the Spirit to walke in them, and hauehave their failings forgiuen them by grace; to others, they bee heauy and buthensome. Also the perfect fulfilling of the Law,To whom impossible. is to all a yoke intolle…able. Acts 15.10.

AEnig. 148.

How is faith commanded in the Law, it being a part of the Gospell?

Resolution.

How Faith is commanded in the Law.Faith as it is a worke or action, it is commanded in the first Commandement, wherein we are charged to beleeue what God speaketh, and to trust in him; (but as faith hath a propertie to apprehend Christ with all his merits, it is a part of the Gospell, a condition of the couenant of grace, and is not of the law: Gal. 3.12. Ro. 1.16.17. the Law doth generally command vsus to beleeue, but speciall faith to beleeue p. 77in Christ that is required in the Gospell.

AEnig. 149.

How is the Gospell and not the law called the ministry of the spirit, which workes in and by the law, as well as by the Gospell?

Resolution.

The law hath the spirit of feare and bondage ioyned to the ministery therof,What spirit goes with the law. but the ministry of the Gospell, being accompanied with the spirit of regeneration and adoption, (which bee the most noble and worthie eeffects of the spirit) hence is it called the ministry of the spirit by an excellency.

AEnig. 150.

How was the law ordeined to life, yet the law is the ministry of death?

Resolution.

In Gods purpose it was giuen vntounto life,How law is the ministry of death. hauing also promises of life. It is turned vntounto death accidently, because by breaking it we incurre the sentence of death, whereof we being conuicted in our consciences wee do see and feele our selfes to bee dead and vnderunder condemnation. Rom. 7. 9. 10.

p. 78AEnig. 151.

What mould or stampe is that, which leaueth no print nor figure?

Resolution.

The gospell vnprofitable to the reprobate.It is the Gospell: the doctrine wherof being applied to the Consciences of vnbeleeuers, doth leaue behinde it no print or stampe of sauing grace.

AEnig. 152.

What glasse is that which changeth into it selfe such as looke into it and how this may be?

Resolution.

Profitable to the elect only.It is Christ Iesus reuealed in the preaching of the Gospell, to the conscience of elect beleeuers, transforming them effectually into his owne Image of true holinesse, setting vppon them the stampe of his grace, 2. Cor. 3. 18.

AEnig. 153. 154.

What sauor is that, that is both sweete and deadly at once, and how this may be?

How can one word at once both harden and soften?

Resolution.

Diuers effects of the Gospell according to the subiect.The word of the Gospell is a sweete sauor to quicken vntounto life the elect sinner p. 79in his effectuall calling, but it giues a deadly sent to the killing spiritually of them that receiue it not. Hardening these in their corruption, mollifying and softeining the other as the sunne softeneth waxe & hardeneth the clay. 2. Cor. 2. 15. one cause may hauehave diuers yea contrary effects in respect of sundrie obiects.

AEnig. 155.

What is that which at one time is both seede and bread, and how this may be?

Resolution.

It is the doctrine of the Gospell,According to the degrees. which is as it were seede to beget a new the elect who receiue it into their hearts, (through faith) And afterwards it is as bread, and will bee to nourish and strengthen them vp in Christ, 1. Pet. 1. 23. and the second Chapter and second verse.

AEnig. 516.

How may there be a great famine of bread, where there is a plenty of bread?

Resolution.

This may happen in a Country where earthly blessings abound,Famine of the word. the word of God to bee pretious and rare p. 80to be found: there may bee plenty of corporall bread, where is scarcity of spirituall bread?

AEnig. 157.

How many two men at one time attentiuely heare one sermon, being both alike corrupt, yet the one receive the doctrine, the other refuse it?

Resolution.

Gods counsell gouerns the effect of preaching.Thus: the one being ordeined to life eternall is also ordeined to faith, the meanes of life: And therefore is effectually called, the time of this happie vocation being come, the other not belonging vntounto Christ but appointed vntounto wrath is left to his naturall corruption, and so refuseth the word Act. 13. 48. Ioh. 10. 26. or thus, that is reuealed to one which is hid from another,Math. 11.Matt 11 because it pleaseth God.

AEnig. 158.

How may a woman pray and prophesie in the assembly, without sinne, seeing she is forbid to speake in a congregation?

Resolution.

Women may be no publique Teachers.She may bee said to pray and prophesie because shee is present at both, partaketh in both and giueth her consent, p. 81so in a sort the action is hers; but she is forbid to speake as a publike teacher, not as a priuate partaker, 1. Cor. 11.5.

AEnig. 159.

How may a raine fall plentifully, yet no grasse or stone to be wet with it?

Resolution.

It is the doctrine of the word which comes downe vponupon the hearts of Gods children,Gospell fructuall like raine. as dew or raine to make them fruitfull in good workes, Deut. 32. 2.

AEnig. 160.

How may the same s…ede fructifie the same day it is sowne, yet not fructisie in seauen yeare after?

Resolution.

The seede of the word in some bringes foorth fruite presently as in Lidia, When the word fructifieth.and Act. 2. 37. in other it lies long in their hearts (as seede in the ground) ere it fructifie as in the Apostles of Christ, who remembred and vnderstood the wordes of their Lord long after they were spoken.

AEnig. 161.

How is it there being both an old testament p. 82and a new, yes the testament is but one?

Resolution.

Testament or Couenant of p…ace is but one.The Testament for the substance (which is saluation by Christ) And for the condition of it (which is faith) it is but one, yet for the diuers manner of dispensation of it, it is called old & new, as if it were two: As it was giuen to the Iewes, by Moses, in many, darke rites and ceremonies, which in time were to vanish, so it was old: but as it is giuen to all Christians by Christ, in few and plaine Sacraments, to continue without change, so it is new.

AEnig. 162.

How was Abraham dead long ere Christ was borne, yet Abraham did see the day of Christ?

Resolution.

Fathers beleeuing in Christ to come.It is true that Christ came into the world long after Abrahams death. yet Christ and his day were seene of Abraham, and other beleeuing Fathers (by the eye of faith, to which, things to come are present; And Christ is the same for euer.

p. 83AEnig. 163.

If the Gospell be only the power of God to saluation, how were they saued that liued afore the Gospell?

Resolution.

If by the gospell we vnderstand the narration of Christs doings and sufferings set downe by Euangelistes, The gospell preached to them.the fathers before Christ might be and were without this, yet were saued by the gospell, for that they had the promises concerning Christ, which be the effect of the gospell: and did saue such as beleeued them Gal. 3.8. God preached the Gospell to Abraham, Act. 15. 11.

AEnig. 164.

Who is he that is both a father and a nurse at once, and how this may be?

Resolution.

It is the minister of Christ who is (as a father) spiritually to beget children to God,Office of the Ministers. 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, louelove, and patience, 1. Thes. 2.2.

p. 84AEnig. 165.

Who is he that hath sinne of his owne, and yet is a Sauiour of others, and how this may be?

Resolution.

How ministers be sauiours: and what is their worke.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, vntounto 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.

Maintenance of Ministers.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 preached Christ.Prophets and Apostles in respect p. 85of their office and worke, were masterbuilders 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 vponupon 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,They be Christs friends. 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,Iohn Baptist. who in respect of his doctrine was greater then p. 86the 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,Middle betweene two testaments. 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.

Apostles.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.Seruants. but as Christ acquainted them with his fathers counsell so fully and so familiarly as one friend would do another,Friends to Christ. in this respect they not seruants but p. 87more 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,They conquered the world to Christ. faithfull praier, and constant patience, without other meanes brought and subdued Kinges, and nations vnderunder 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,How Pastors succeede Apostles. administring sacraments, and discipline. but in respect of their large cōmission 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 p. 88Peters and Apostles successors and bee nothing lesse.

AEnig. 174.

How may a stone, be a builder?

Resolution.

A good Pastor a good builder.EueryEvery 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 giuegive light to others?

How may the seede fructifie well, yet the sower reape no fruite?

How may one loose his saltnesse yet bee able …o season others?

The Resolutions.

1When the doctrine and admonition which Preachers doe giuegive to others,Bad Ministers which teach well and liue ill. themselues do not beleeue and practise, Then they pull downe more 2by their euill life, then they builde vp 3by their good doctrine: Also they remaine p. 89full of wickednesse which is spirituall darkenesse, while the light of their teaching shineth before others, Who reape much fruite by their 4paines, the teachers themselues being barren and fruitelesse, Loosing their 5soules, because they are vnmortified; yet able by good instructions to season the hearts of others.

AEnig. 180.

How may one hauehave the couering of a sheepe, and the condition of a Wolfe?

Resolution.

EueryEvery false Prophet,Wolues. 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,Hirelings. and the other of a readie minde for the louelove of Christ and of the flocke.

p. 90AEnig. 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.

False Prophets.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 hauehave any familiarity with them, because they bee enemies to Christ and his flocke, 2. Iohn. 10.

AEnig. 183. 184

Who are they that vnderunder 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.

Antichrist.It is the Pope or Bishop of Rome, with his mitred Prelates, Cardinalles, Monkes, Friers, Priestes, and Iesuites, who hauehave the Church much in their mouthes, and Christ in their profession p. 91as if they would gather and builde for him: whereas vnderunder 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 and deede, exalting himselfe aboue Kings and Emperours and all that is called God, 2. Thes. 2.4.

AEnig. 184.

How may one be many yet these many be but one?

Resolution.

A naturall body is one, yet consistes 1of many members,True Church. also the misticall body which is the vniuersall Church 2of Christ, hath many particular Churches as members, yet is but one Church, 1. Cor. 12. 12. Lastly a particular 3congregation hath many Christians as members, yet is but one assembly, where all things are done with one accord, Act. 5. 12.

p. 92AEnig. 185.

How may one Church be both visible and inuisible militant and triumphant at once?

Resolution.

It is but one.The holy Catholike Church which consists of all the faithful, it is but one: yet at the same time it is both inuisible in respect of election and faith which make men members of this Church yet cannot bee seene.Sundryl waies considered. And also visible, as it consists of men and women who may bee seene warring in some of her members against Sathan here in earth, whereof it is called militant: whiles others hauing ended their warfare, their soules reigne in heauenly glory: and thereof is called triumphant.

AEnig. 186.

How may the Church be called the fulnesse of Christ, in whom dwelles the fulnes of the godhead?

Resolution.

It is Christs body.The Church being Christs misticall bodie, he as the head of it reckens himselfe defectiue, and vnperfect without it, as if he wanted some things of his fulnesse: though himselfe in his p. 93person wanteth nothing, but filles all in all things, because the godhead dwelles in him bodily, Ephes. 1. 13. col. 2. 9.

AEnig. 187.

How a mother of many children may at the same time be a Virgine?

Resolution.

The true Church which is the mother 1of many children,She is a Virgine. yet in respect of keeping her faith to Christ, vndefiled without mixture of errors, she is a 2Virgine: and so is eueryevery assembly, abiding in the soundnesse of faith.

AEnig. 188.

How many one marry two sisters without sinne, it being very sinnefull to marry two sisters?

Resolution.

Christ first married spiritually to the beleeuing Iewes:Spouse to Christ. Hos. 2Hos 2 afterward accepted for his spouse a Church out of the Gentils which became sister to the Iewish Church: Cant. 8.23. but the marriage of two sisters either naturall or legall is wicked.

AEnig. 189.

What Creature is that, that is both in p. 94heauen and in earth at once, and how this may bee?

Resolution.

1The man Christ himselfe, sitting in heauen,Fruitfull in begotting children. yet at the same time is in earth in his members: Act. 9.3. Also one 2part of the church is in heauen, another 3remaines in earth. Lastly eueryevery true Christian for his person is in earth, and for his conuersation he is in heauen, Phil. 3. 20.

AEnig 190.

What woman is that which alwaies giues sucke, yet is alwaies in trauaile?

Resolution.

Likenesse betweene Christ and his Church.It is the true Church of Christ trauelling continually, to bring foorth more children to God, whiles out of her two brestes she ministreth sucke, to such as be alreadie new borne.

AEnig. 191.

How can that society bee inuisible that consistes of visible persons?

It is answered in the 185. Resolution.

AEnig. 192.

What is that, that is at once a kingdome, a house, a vine, a body and a City and how?

p. 95Resolution.

The true Church is like vntounto all these,The church a kingdom, a body, &c Christ ruling therein as in his Citie, kingdome and house: husbanding it as a Vine that it may be fruitfull, sauing it as his body. Eph. 5.15.

AEnig. 193.

What woman is shee that hath children to be her fathers?

Resolution.

It is the Church,Faithfull Ministers the Fathers and children of the Church. whose faithfull Ministers are both the children, and the Fathers of the Church.

AEnig. 194.

Who is that which at one time is both fighting and tryumphing. And how this may be?

Resolution.

Christ at one time did both fight and triumph on the Crosse,The likenes between Christ and his Church. Col. 2. 15. Also this is the case and condition of his Church. See 185.

AEnig. 195. 196. 197.

How can a man be of the Church, and not in the Church ▪ and in the Church, yet not of the Church?

How may such as bee without the p. 96Church, be more of the Church, then such as be in it?

How may wolues be within, and sheepe without the Church?

the Resolutions.

The censure of the Church.Dauid and Ioseph when they were exiled and liued among the Pagans, were more of the Church then such hypocrites 2as liued in it. Also such as be vniustly excommunicated,In excommunication both vnlawfull. as the man in Ioh. 9. be more of the Church than the false guides be, which cast them out, who being within the visible 3Church, yet are but wolues: when the godly cast out by them, bee the true lambes and sheep.

AEnig. 198.

How may one bee a brother, who is no member of the visible Church?

Resolution.

And lawfull.One lawfully cut of for some crime, is no member of the visible Church for the time, Math. 18. yet he is to be dealt withall as a brother, 2. Thessal. 3. because hee still holds the profession of Christ, though he faile in practise, and bee scandalous in life and manners.

p. 97AEnig. 199. 200.

What kingdom is that, where all subiects be Kings. And how this may be?

What kingdome is that, where a King and a subiect be equall. And how this may be?

the Resolutions.

It is the kingdome of Christ vponupon earth,The dignitie of a Christian. where eueryevery subiect is a spirituall king, partaker of Christs royall dignitie, and by his spirit subduing carnall lusts. Also in this kingdome an earthly king is no more accepted then a priuate man,Christians equall. with that God, who is no accepter of persons, Rom. 6.11. yet for his office and power among men, farre aboue his subiects. Rom. 13.1.

AEnig. 201.

What kingdome is that which is in this world, and yet not of this world. And how this may be?

Resolution.

It is the spirituall kingdom of Christ ouer his Church,The church hath a spirituall regiment. which is in this world, as touching the persons & subiects who inhabite heere in this world. but as touching the maner of gouernment, that is not worldly as other p. 98kingdomes, but spirituall as Christ the king is spirituall, raigning by his spirit and word ouer his people for spirituall ends.

AEnig. 202.

What body is that wherof the members are distant from themselues, as farre as East and West, and from their head as farre and further then North and South, and how this may be?

Resolution.

True Church is vniuersall.It is the mysticall body of the Church, whose members are dispersed thorough the whole earth; And whose head is aboue in heauen, while shee way fareth as a pilgrim in earth.

AEnig. 203.

Who is that woman which in the time of Iohn the Euangelist, did reigne ouer the Kings of the earth, and sat vponupon seauen hills?

Resolution.

False Church.It is the Citie of Rome to which many nations and prouinces were subdued, the Romans then being Lords almost of the whole earth) and which was situated vponupon seauen mountaines or hills,Vrbs septicollis. which (as it is said) with their p. 99names are extant and knowne till this day. Apoc. 17. 18.

AEnig. 204.

What beast is that, that hath seauen heads and ten hornes?

Resolution.

The Romish ecclesiasticall estate, whose seauen heads are seauen hills, and the ten hornes are the seuerall Kings that gaine their riches and power to vphold it. Apoc. 17. 9. 12.

AEnig. 205.

Who is that, that fitteth in the Temple of God, yet neither that Temple wherein he sitteth, nor himselfe, be any sound member of the Church of God?

Resolution.

It is that Antichrist raigning where God once had his Temple and Church,Reu. 18.2.Rev 18:2 which now through Idolatry and errors is become a cage of vncleane birds, the habitation of deuils, the hold of all foule Spirits, aduersary to Christ and his Church. Apoc. 18.2.

AEnig. 206.

Where is the market, wherein wine, hony, and milke, are to be bought without money?

p. 100Resolution.

The benefit of publike assemblies.It is the publike assemblies of the Saints, wherein the graces of the Spirit for their great sweetnesse and profit likened vntounto wine, milke, and hony, are to bee had and obteyned freely from God, who takes nothing for them at our hands, howsoeuer his Sonne hath with a great price purchased them for vsus.

AEnigma 207.

How may one be a Sheep, who neuer came in the folde?

Resolution.

The elect children of Gods house.The Elect not yet called are the sheep of Gods purpose, who hath decreed to gather them by his word and spirit into the fould of his Church, and to make them sheep of his vocation. Iohn 10.

AEnig. 208.

What name is that, which none knowes saue he that receiues it?

Resolution.

The called children of God.It is the name of the child of God, Apoc. 2. 17. 1. Iohn 3.1. or to be called the child of God.

p. 101AEnig. 209.

How can a sister marry the brother, and brother marry to brother: yea and naturall mother to a naturall sonne, and all this without sinne?

Resolution.

EueryEvery one that doth the will of God, is vntounto Christ as his brother and sister,Their coniunction with Christ yet linked to Christ by a spirituall mariage: whereby the Virgin Mary is espoused vntounto Christ hir own naturall Sonne, to whom she is maried (by faith) as all beleeuers be.

AEnig. 210.

How may one bee a mother that neuer had childe?

Resolution.

All the Godly, among whom many be childlesse,Christs affection vntounto them. are vntounto Christ as his mother dearly loued. Math. 12.49.

AEnigma 211.

How may there be a mariage betweene the quicke and the dead?

Resolution.

Thus ▪ the Elect which are dead to sinne through mortification,Spirituall mariage betweene them and Christ. are maried vntounto Christ in heauen, Rom. 7.4.

p. 102AEnig. 212.

What creature …s that, which is both in heauen and earth at once, and how this may be?

Resolution.

How they are in heauen.It is the true beleeuer, who as touching his person is heere on earth, yet at the same time as touching his owne hope, and in Christ his head, hee is in heauen. Eph. 2.17.

AEnig. 213.

What liuing creature is that, that is neither plant, beast, woman, man, nor Angell?

Resolution.

They be new Creatures.It is the new man or new creature which liues vntounto God. 2. Cor. 5. 16. Rom. 6.9.

AEnig. 214.215.216.

How can one bee a King and hauehave no subiects to rule?

How may one be a Priest that is of no order?

How can one be a good Prophet, and no Minister?

Resolution.

11Kings.EueryEvery true Christian is a King to raigne ouer his lusts by grace, till he p. 103reigne with Christ in glory. And a Prophet to teach himselfe and those vnderunder his charge.22Prophets. And a Priest to offer spirituall Sacrifices,33Priests. all the works of his calling, acceptable to God thorough Iesus Christ. 1. Peter 2.9. Apoc. 1.6. Col. 3.16.

AEnig. 217.

What men are they who while they liue, neuer come to the age of men, and how?

Resolution.

Christians which be men in yeeres,They be still vnperfect. yet so long as they liue heere, neuer attaine to the age of perfit men in Christ, Eph.4. 13. they daily grow toward it, but are not of full age, till they come into heauen.

AEnig. 218.

Who is he that being but a meere man is more excellent then the Angels?

Resolution.

It is eueryevery good Christian,More excellent then the Angels. who by incorporation into Christ is become his true member, flesh of his flesh, and bone of his bone: which is a dignitie and excellencie deigned to the very Angels, who are as seruants to minister vntounto the elect, in this respect that p. 104they are one with Christ, and Christ one with them. Hebr. 1.14. & 4.6.7. 8.16.

AEnig. 219.

Who is he that serues eueryevery man, yet is not the seruant of any man, And how this may be?

Resolution.

Most free.The godly Christian through louelove is ready to doe seruice vntounto eueryevery one that needs him, Galat. 5.13. yet will he not suffer his conscience to become seruant and bond to mens traditions. 1. Cor. 7.

AEnig. 220.

Who is he that liues in the world, and yet is none of the world. And how this may be?

Resolution.

It is the child of God, who still remaines in this elementary world,Separate from the world by effectuall calling. amongst men, till he be translated into the celestiall world amongst the Angels; In the meane while, he is none of the vnbeleeuing world, out of which God hath singled him by an effectuall calling to Christ. Ioh. 15.19.

p. 105AEnig. 221.

What Children bee they which neuer had any Mother?

Resolution.

They be the holy elect Angells, who are the children of God, though not by adoption; for they were neuer out of fauour, yet by creation. Iob 1.

AEnig. 222.

What is that which makes things which are not, to be?

Resolution.

It is an effectuall calling by the spirit which maketh the elect,Effectuall calling is a new creation. who were not actuall members of Christ and sonnes of God, to become such, as in the creation, things which were not meere made to exist and bee in an instant.

AEnig. 223.

How came Christ to call sinners to repentance, yet many which heard his call did not repent?

Resolution

The end of Christs comming it was effectually to call elect sinners,A twofold calling. being changed by grace, and made obedient to the voice of the Caller: whereas p. 106other sinners were generally and outwardly called by his word, without the quickning spirit of Christ to bowe their heart.

AEnig. 224.

How can things which are not, confound things which be?

Resolution.

What persons for the most part called.When poore simple contemptible persons, which in common account are not, be called vntounto Christ, and the wise, the rich, the noble of the world, (which onelyonly are seeming to be something) be passed by: thus doth God by things which are not, confound things which are, making it appeare that the glorious things on which the world doteth, are nothing with him. 1. Cor. 1. 26.27.28.

AEnig. 225.

How may one hauehave eternall life before he comes at heauen?

Resolution.

Faith in Christ is the entrance to eternall life.Whosoeuer truly beleeueth God to be his God and Father in Christ, being also led by the spirit of Christ: he hath now the beginning of eternall p. 107life, though he but a pilgrim heere on earth. Gal. 2.5. last.

AEnig. 226. 227.

How may one be blessed who beleeues and sees not, yet beleeuing to bee all one with seeing?

How can one walke by faith and not by sight, whereas faith is nothing but sight?

the Resolutions.

One who doth beleeue (though he neuer saw Christ with bodily sight) he is a blessed man,Faith the eye of the soule or spirituall sight. yet beleeuing is nothing but a spirituall sight (faith being the eye of the soule, whereby we see God reconciled to vsus by Christ), by which sight we walke now, not by immediate sight, such as Angells and Saints hauehave 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?

p. 108Resolution.

Office of Faith, with the force thereof.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 hauehave faith and loose it?

Resolution.

Faith once had, neuer lost.A Christian at once may hauehave 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.

Nature of faith.God being an invisible Spirit, maketh p. 109himselfe seen vntounto 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,It resteth on Christ onelyonly. 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 onelyonly, and seeke not for an other.

AEnig. 232.

How may one beleeue before he hauehave faith?

Resolution.

He that out of an heart truly touched for his offences,Least measure of faith. doth desire through the holy ghost to beleeue the p. 110forgiuenesse of them: such a one though he hauehave 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.

No Faith without doubting.Doubting being a fruit of vnbeliefe, is contrary to the nature of faith, (which is a certaine assent vntounto 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.

What fear is ioyned with faith.As a child may reuerence and feare his Father, of whose louelove he is certeinly perswaded: so Gods child thinking p. 111vponupon 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,Degrees of Faith. 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,How loued before faith. wherin he stickes, being vnregenerate; may at the same time be and is loued p. 112of 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.

Faithfull man a Virgin.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.

Vnperfect in knowledge.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.

In some more perfect.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 p. 113dead, and how this may be?

Resolution.

A regenerate man is borne of his mother naturally,Regeneration. 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,Regenerate are children many waies 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 p. 114head, and how this may be?

Resolution.

1A religious beleeuing wife hauing 2but one naturall heart, yet beside her naturall head, shee hath her husband 3as domesticall or houshold head: her King as politicall or ciuill head; And 4lastly Christ her misticall and spirituall head.

1Also a man that hath but one naturall head may hauehave 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.

The vse of SacramentsSeales 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 p. 115not, yet is that which it is called?

Resolution.

Sacraments be called by the name of things wherof they are sacraments,They be misticall signes. for likenesse sake; yet are not the selfe same things really, and substantially, but mistically and representitiuely, & by sacramentall vnion;Against transubstantiation 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 onelyonly as an instrument,Baptisme how it saueth. 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.

p. 116AEnig. 146.

How may elementary water wash the soule, which is a spirituall substance?

Resolution.

How it washeth the soule.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 vntounto their iustification, Math 3. 11. Tit. 3. 5.

AEnig. 247.

If God doth onelyonly forgiue sinnes how doth Baptisme take away sinnes?

Resolution.

Baptisme forgiueth sinnes instrumentallie,How it forgiueth sinne. 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 vsus 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.

p. 117AEnig. 248.

What meate is that which is not diminished by eating?

Resolution.

It is Christ Iesus whose flesh giuen,Lords supper. 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.How eaten

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,How Christ becommeth our foode. and the faithfull be abiding here on earth, yet by our faith receiuing him as he is offered in the supper, p. 118the spirit conueying and applying him vntounto vsus,Spiritually. our bodies are not more truly fed with the meate which they take in,1. Cor. 13. 12.1 Cor 13:12 then our soules be nourished with this spirituall manducation of Christ,Math. 26. 26. 27.Matt 26:26Matt 26:27 whose flesh to eate and drinke corporallie and naturally1. Cor. 11. 24.1 Cor 11:24 (as wee doe other food and as Capernaites dreamed and as our Papistes fancie)Against corporall eating. 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,Iustification by faith. as hope, louelove, 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, vntounto vsus, 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 p. 119this may be?

Resolution.

It was Abraham, It is but once.who at his conuersion was iustified by faith in the promised seede. Secondly at the time when a sonne was promised vntounto 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 vsus iust, and yet the riches of an other cannot make vsus rich?

Resolution.

The perfect iustice of Christ is without vsus sticking or inherent in his manhood,Christs iustice ours by imputation. as the proper subiect thereof, and so it is the iustice of an other, yet being accounted vntounto the elect, at what time they do beleeue, it doth become their owne iustice by imputation,Rom. 4. throughout Ro. 10. 4.Rom 4Rom 10:4 as verily as if themselues had kept the law, and fulfilled all righteousnes p. 120in their owne persons: whereas another mans riches being so another mans, as it is none of ours, it cannot make vsus 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,No man righteous in Gods sight. 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 vntounto him, Rom. 10.4.

AEnig. 256.

How was Abraham iustified by faith, if he was iustified by his workes?

Resolution.

How works do iustifie.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.

p. 121AEnig. 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 hauehave a naturall sonne 1(euen Iesus) begotten of his substance;Adoption by Grace. yet men being all by nature the children of wrath, he had no sons of our kinde, therefore of singular 2grace to vsus, (not for comfort to himselfe, who euer was delighted in his owne wisedome Pro. 8.) hee sent his onelyonly begotten sonne to assume our nature, and by his willing subiection of the law, to purchase vntounto vsus 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.Certainty of our adoption. and of their owne sanctified consciences assureth the faithful that God is their father, without faile, Rom. 8. 16. whereas a naturall childe cannot p. 122be 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.

Sonnes of God bee heires.The adopted sonnes of God they be heires by hope, yet do not in their owne person enter vponupon 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.

Inheritance of heauen hath perfection with differences in degrees.The heauenly inheritance is distributed to innumerable children, yet no way lessened and impaired by such partition, neither hauehave any of the heires the lesse, by that which others do inioy. Also such as hauehave the least portion want not, and such as hauehave the greatest hauehave none ouer plus; for all hauehave perfection. Euen as many vessels cast into the sea, being vnequall measures, yet eueryevery one is filled full.

p. 123AEnig. 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,Adoption an effect of the 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 1the faithfull yet himselfe still keepeth it.The dutie of adopted sonnes. Also the right of heauen hee so keepes, as yet he hath be gift bestowed it vponupon his members: who in way of 2thankefulnesse for their sonneship and inheritance doe giuegive to him againe 3themselues 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.

Certainty of adoptist.By their faith and the fruits thereof p. 124inward 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.

Adopted ones why afflicted.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.

Free from slauish feare.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 vntounto a father, Psal. 13. 4. they p. 125feare transgression rather then condemnation.

AEnig. 266.

How can they be said to bee reconciled vntounto God, whom God did alwaies louelove?

Resolution.

The elect were euer loued of God, in his eternall decree,Reconciliation. 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 hauehave 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,Sanctification. in righteousnesse and true holinesse, yet still reteineth much oldnesse of corruption, new it is then p. 126by 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.

It is vnperfect.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.

It is a totall change.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.

p. 127AEnig. 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,But not absolute. 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.

EueryEvery Saint is free both from the curse and power of sinne the bondes whereof are broken in his new birth,The end of sanctification. 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 vnderunder grace and vnderunder the law, and yet hee that is vnderunder grace is not vnderunder the law?

Resolution.

One man at once may both be vnderunder grace,Free from the law. and vnderunder the instruction and regiment of the law. Yet whosoeuer p. 128is vnderunder grace, at the same time he is not vnderunder the malediction and irritation of the law, but is freed from it, as it is the strength of sinne, and accurseth eueryevery sinne. Rom. 6.14. & 7.4.5.

AEnig. 273.

How may one lawfully kill himselfe?

Resolution.

Mortification.(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 louelove himselfe and deny himselfe at once?

Resolution.

Deniall of a mans selfe.Thus. One may louelove 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.

Buriall of sinne.He may be said to sinne no more, p. 129who earnestly striueth against his sin, to weaken and keepe it vnderunder, 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 vponupon his sinnes to bury them.

AEnigma 276.

How is it that sinne doth still liue in vsus, if sinne be dead in vsus and we dead in it?

Resolution.

It fareth with sinne in a truly sanctified person,Mortified in part. 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 vsus to breake Gods law. Rom. 7. 22.

AEnig. 277.

How may one bee raised from death, whiles he is aliue?

p. 130From the death of sinne the Elect are raised by Christ,Resurrection to newnesse of life. (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.

Spirituall CombatPeace with God, warre with his lusts, Rom. 5.1 & 7.22. as the wicked hauehave peace and league with their sins, but warre with God at one time.

AEnig. 279.

How may one at once both worke and fight?

Resolution.

is Continuall.The true Christian doth at once both performe the worke of his calling, and fight against the hinderances, whereby the world, sinne, and Satan, would withdraw him from his worke, or discourage him in it, as Israelites in building Ierusalem.

AEnig. 280.

How may hee say, who shall free mee from sinne, who is already freed from the law ….

p. 131Resolution.

One who is in part freed from the tyrannie of sinne,It is irkesome. may desire and long to be perfectly freed. Rom: 7.24.

AEnig. 281.

How may one repent before he hauehave repentance?

Resolution.

The child of God hath a sound purpose and desire to repent,Least degree of repentance. which with God is accepted for repentance, before he hath the power and grace of repentance, so he repents in will, ere he hath actuall repentance wrought in him.

AEnig. 282.

How may one hauehave repentance without repentance?

Resolution.

When one hath true repentance wrought in him,Repentance a great blessing of God. whereof he neuer need to repent him, because it springs out of a godly sorrow for sinnes, and tends to saluation: then hath hee repentance without repentance, 2. Cor. 7.10. for he neuer repenteth him that he hath repented.

p. 132AEnig. 283.

How may one confesse and leaue his sin, yet not repent?

Resolution.

How true repentance distinguished from false.If his confession be hypocriticall, from stinge of conscience, or perforce, and not out of displeasure of heart for sinne, and hope of forgiuenesse thorough Christ, and that he leaue his sin touching the act, because he lacks occasion or strength to do it, not in affection, because he hates it: such confession and leauing sinne, argueth no sound repentance.

AEnig. 284.

How may the children of the kingdome be cast out, and harlots enter in and be saued?

Resolution.

Repentance giuen to great sins.Such as be children of the kingdom by outward couenant and profession onelyonly, as proud Iewes were, being without faith and repentance, shall be cast out and refused, when beleeuing penitent harlots, shall be receiued vntounto saluation.

AEnig. 285.

How can there be in this life a righteous p. 133person, who needs no repentance?

Resolution.

If we speake absolutely,All men need repentance, but not all alike. there cannot be any such righteous person; but there is, if we speake comparatiuely, for one who hath already repented, departing from his sinnes, and hauing made good proceedings in a righteous course of life, hauing done many good works, hath not such neede of repentance, as one that goeth still astray, being dead in sinnes and trespasses, or that is newly turned.

Also one that thinks himselfe to bee 2righteous without fault, in his owne opinion, needs no repentance.

AEnig. 286.

Seeing repentance is a grace hidden in the heart, how can the Angels who know not our hearts, ioy at the conversion of sinners?

Resolution.

Angells,Repentance is the ioy of Angels. by outward signes, and effects, doe obserue and know the inward conversion of our hearts, and do ioy therin, because it turnes to the honour of God, to the increase of Gods p. 134kingdome (which they greatly louelove.) Also they delight in the good of all elect persons, who together with them, make vp one glorious Church in heauen. Luk. 15.

AEnig. 287.

How may one liue in a grosse sinne till death, and yet be saued; and another doing so shall not be saued?

Resolution.

Generall Repentance sufficient for secret sinnes.If it be his secret sinne, which he doth not know and marke to be a sin, (such as the polygamie of the Fathers, and fornication amongst the Corinthians, and vsury in England were thought to be) he that repented not of such sinnes particularly, may be saued, so hee doe repent generally; whereas another liuing in such a sinne, against the light of his conscience, cannot be saued without a speciall repentance for it. Luk. 13.3.

AEnig. 288.

What is that, without which we cannot be saued, yet is no cause of our saluation?

Resolution.

Good works necessary to saluation.It is good works, which be no cause p. 135of our saluation, and yet the elect which are of yeeres, if they hauehave space and time to do them, cannot be saued without them, for they are the way to the kingdom, though they be not the cause of reigning.

AEnig. 289.

To what purpose is it to do good works, yet wee are neither iustified nor saued by them?

Resolution.

God works,They serue to many good purposes. though they cannot merit our saluation, being both vnperfect and spotfull, yet are we bound to do them, to obey the commandement of God, to glorifie the doctrine and name of God, to edifie our brethren, to witnesse and assure our owne faith and election, and finally, to stop the mouthes of the wicked. Also to aedifie the weake.

AEnig. 290.

How can our good workes please God, seeing they hauehave in them such wants and spots as God hateth?

Resolution.

As good works come from our faith and be fruits of Gods spirit,How they please God. so they p. 136please God, by the intercession of Christ, couering the defects and stains of our workes, by the mantle of his death and righteousnesse.

AEnig. 291.

If heauen be freely giuen for the merit of Christ, how is it then the reward of good works?

Resolution.

Heauen a free reward of good works.Though heauenly happinesse bee freely giuen as the purchase of Christs passion, yet because it is giuen in the end of our life after the workes done, (as a recompence vseth to be giuen to labourers in the end of the day,) hence it is in Scripture called a Reward, not of debt, as due to our worke, but of free fauour, the better to encourage vsus to our worke. Matth. 5.

AEnig. 292.

How is it that no man did euer see the Father, and yet he that seeth Christ doth see the Father?

Resolution.

God is to be known by Christ.No man did euer see the Father immediately, because the brightnesse of his Maiestie cannot bee endured by any mortall creature: but God being p. 137in himselfe invisible, became after a sort visible in Christ, whose doctrine, life and miracles, be as it were an image or looking glasse, wherein to behold the diuine truth, power, bounty, mercy, and goodnesse.

AEnig. 293.

If in heauen we shall see God as he is, and know him as we are knowne, how is it written, that then our knowledge shall cease?

Resolution.

In heauen our knowledge shall bee perfect,Our knowledge not perfect heere. and immediate by the vision of God himselfe, and therefore such meanes as wee hauehave heere of getting knowledge shall cease; no books, no ministerie, no doctrine, &c.

AEnig. 294.

How is it eternall life to know God and Christ, and yet many shall perish which know God and Christ?

Resolution.

It is the beginning of eternall life, to know God and Christ,Sauing knowledg is effectual and special by the speciall knowledge of faith, begetting in vsus affiance and louelove in God: therfore such as know God and Christ, and yet p. 138do perish, it is because their knowledg is generall, and empty of confidence and louelove.

AEnig. 295.

How may it be that one shall not see, that which he doth see?

Resolution.

Practike knowledg is best knowledge.That which one doth see spiritually, it may be he shall make no vse of it to himselfe; and then hee were as good not to see it at all?

AEnig. 296.

How may it be that darknesse shall increase by light?

Resolution.

Knowledge without practise is fearefull.When such as are enlightned to knowledge, do not walke in that light, but sin against the will of God, which they know; that light in the end increaseth darknesse, and leads to eternall darknes: as in the Pharisies, who persecuted Christ against their knowledge. see Heb. 6.4.5.6.

AEnig. 297.

How may he that knowes little, hauehave more knowledge then hee that knowes much?

p. 139Resolution.

He that hath litle knowledge with good affection and care,Knowledge ioyned with godlinesse. to doe what he knowes, hath more true knowledg, then he which knoweth much, and doth not practise; a litle actiue knowledge, is worth much contemplatiue knowledge, which is idle and vnfruitfull. 2. Pet. 1.5.6.7.

AEnig. 298.

How may there be a learned Ignorance, and an ignorant knowledge?

Resolution.

When we are willingly ignorant,Knowledge with sobrietie. of that which God would not hauehave vsus know; this is a learned ignorance, as it is a blockish knowledge, when wee are curious to vnderstand things hid from vsus, or when we do not apply our knowledge to practise.

AEnig. 299.

What is that which a man may deale and giuegive out to others, yet himselfe not only still keep it, but hauehave the more of it. And how?

Resolution.

It is knowledg of heauenly things,Knowledge groweth by right vse. which the more we communicate and p. 140giuegive out to others, the more we hauehave of it, seeing it increaseth by vse, as it is written, to him that hath it shall be giuen?

AEnig. 300.

How may that which is grace, be an occasion of great sinne?

Resolution.

Knowledge abused, an occasion of sinne.If the grace of God be turned into wantonnesses, as in those who abuse the knowledge of Gods mercies vntounto libertie in sinning: grace generall by abuse of it is the occasion of sinne.

AEnig. 301.

How may men prooue wise, while they become fooles; and prooue fooles when they become wise?

Resolution.

Who bee truly wise.Such as become fooles in themselues, laying aside all opinion of their owne wit in matter of saluation, giuing ouer themselues wholy to bee gouerned by Gods word; these prooue wise vntounto God, as they which are wise in their conceit, thinking their owne discretion sufficient to guide them, proue fooles before God.

AEnig. 302.

How can a meere man that is heere on p. 141earth, be at the same time in heauen?

Resolution.

By christian hope,Hope. whereby …e so certainly looks for possession of heauenly blisse, as if already he had it: for we are saued by hope. Rom. 8.

AEnig. 303.

Seeing by faith we see our inheritance, how then can we hope for it, for hope is of a thing not seen?

Resolution.

By faith we hauehave a spirituall sight of our heauenly inheritance,How it differs from faith. in that we beleeue the promise of it, yet wee doe hope for it, because we hauehave not a present bodily sight and enioying of it; hope lookes for the effect of the promise, faith to the truth of it.

AEnig. 304.

How may one at once beleeue both vnderunder hope and aboue hope?

Resolution.

One may at once beleeue vnderunder the hope of God,Hope aboue hope. and aboue the hope of man: despayring in respect of mans reason or humane helps, yet hoping well because of Gods promise and power, as Abraham did, Rom. 4. who p. 142from barren Sarah could not hope for a Sonne, whom yet he hoped to hauehave, because God had promised.

AEnig. 305.

How are we saued by faith only, And yet it is written, that we are saued by hope? Rom. 8.

Resolution.

How saued by hope.We are saued by faith, as the onelyonly instrumentall cause: And by hope we are saued, because yet we enioy not the saluation which wee beleeue, but by hope look only to possesse it one day. Rom. 8.

AEnig. 306.

How is it written that hope maketh not ashamed, and it is an anchor: And yet many there be, which say they hope to be saued, who are still wauering, and doe neuer attaine the end of their hope?

Resolution.

Hope ashameth not.It is Christian hope springing from God, and grounded on Gods mercy and truth which confoundeth not; other hope is no more hope than a dead man is a man.

AEnig. 307.

How may one doe well, who doth not p. 143louelove till he be loued, and another if hee do so, shall do ill?

Resolution.

The elect being first loued of God in Christ,Our louelove of God springs from his louelove to vsus. and hauing that louelove shed abroade in their hearts through the holy Ghost, are thereby moued to louelove God againe, wherein they doe well, according to that that is written. 1. Iohn. 4. We louelove God because hee first loued vsus. But a wicked man who doth therefore louelove his neighbour, onelyonly because hee was prouoked by some former louelove, and doth not louelove God but in respect of some precedent, temporall blessings, herein doth ill, not louing purely.

AEnig. 308.

What gift is that that is both greater and lesser then faith, and how this may be?

Resolution.

It is louelove which is greater then faith,LoueLove lesser then faith being an effect of faith. First because it extends further, embracing God, angels, and men, both good and bad men, whereas faith lookes on God only vponupon whose promise it leaneth. Secondly louelove is not only of larger extent, but of larger p. 144lasting and continuance then faith, which ceaseth when the thing beleeued is enioyed, whereas louelove remaines in heauen after this life; howbeit louelove is lesser then faith, because it is the daughter and fruit of faith, hauing no commendation or force but from faith which alone doth carry vsus to Christ: and gets vsus iustified and sanctified by him. A thing which louelove cannot doe.

AEnig. 309.

How doth louelove driue out feare, yet the feare of the Lord abides for euer?

Resolution.

LoueLove mixt with childlike reuerence.LoueLove driues out of the heart seruile feare wherby God is feared as a Iudge for punishment sake; but the filiall and chast feare of the Lord whereby hee is feared as a father and sauiour, this feare abides for euer as a companion of godly louelove.

AEnig. 310.

How may one at one time both forsake that which he hath, and hauehave that which he forsakes?

Resolution.

For louelove of Christs all so be forsakenHe may forsake it in affection, being p. 145readie to leaue life, substance and all for Christ if neede bee. And yet hauehave all these still in possession.

AEnig. 311.

How may a Christian so esteeme the least of Gods earthly blessings, as to thinke himselfe lesser then it, yet ought so to contemne the greatest of them, as to iudge them losse and dunge.

Resolution.

In regard as they are louelove tokens,How earthly things to be loued vnderunder Christ. and fruites of our redemption by Christ, lent vntounto Christians for comfort of this pilgrimage, they ought highly to esteeme the least, yet when they come in comparison with the excellent knowledge of Christ, and with heauenly glory, they may contemne them, and account them vile as dunge.

AEnig. 312.

Seeing we are commanded to honour our parents, how may we hate them without sinne?

Resolution.

When our Parents come in comparison with Christ and his Gospell,Parents lesse to bee loued then Christ. in this case it is no offense to hate them, that is to louelove them lesse then Christ, p. 146for naturall affection must giuegive place to godlinesse but simplie to hate them is a grieuous sinne?

AEnig. 313.

How may one worship the true God, yet hauehave many Gods at the same time?

Resolution.

Idolatry to louelove ought more then Christ.If he worship the true God in profession, yet giuegive away his heart to riches, pleasures and other earthly things; for this is spirituall idolatrie, so many things we make our Gods as we louelove and feare aboue God.

AEnig. 314.

How may two feare both one God, and the one doe well the other ill?

Resolution.

True feare of God.If the one feare him for his goodnesse, and merciemercy sake, because hee would not offend him by sinne, and the other feare sinning, in respect of the euill and torment following sinne. This latter feareth amisse, while the former feareth a right.

AEnig. 315.

How may one at once both feare and reioyce, or how reioyce in trembling?

p. 147Resolution.

First in respect of diuers obiectes,Gods children reioyce with feare. as the women at the Sepulcre, feared at the sudden and glorious apparition of an Angell, but were ioyfull to see and heare that Christ was risen; secondly the godly do all their duties to God with ioy and chearefulnesse in respect of Christs mediation, & Gods acceptance: yet not without feare and reuerence in respect of Gods awfull Maiestie, and least by their owne infirmitie, duty bee not done as it should, Psal. 2. 11.

AEng. 316.

What is that, that is so stronge as can ouercom the mightie God, and how this may bee?

Resolution.

It is praier, faithfull, feruent, & humble,Humble prayer. which after a sort causeth the mightie God to yeeld vntounto it, hindring many his iudgementes, and pulling downe many benefits vponupon them, as is to be seene in the example of Moyses Exod. 32. and Iames 5. in the example of Elias praying for raine.

p. 148AEnig. 317.

What is that, that speedes not when it speedes, and how this may be?

Resolution.

It is alwaies heardIt is godly prayer which though it alwaies obteine not that it doth aske for, yet it doth euer obtaine some thing better for vsus, as the lame man in Act. 4 though he missed the almes he begged, yet he got his strength which he asked not; so many afflicted with pouertie, sickenesse, paine, temptations, or oth…rwise, are denied that releife they craue, yet hauehave inward graces & comforts giuen them, which hauehave more benefit for them, 2. Cor. 12.

AEnig. 318.

What Messenger is that that is swifter then the Angels, And how this may be?

Resolution.

A speedie Messenger.It is true praier which sometime in a moment both carrieth our minde to heauen and brings vsus backe an answer, Dan. 9. Act. 10.4.

AEnig. 319.

How will God hauehave no beggers in Israel yet in Israell there is nought but beggers?

p. 149Resolution.

It is Gods will to hauehave the poore so relieued and keept to worke as no man through extreame bodily want should be driuen to begge of another,It must come from a feeling of our spirituall beggery. making beggery his profession or trade of life: yet in Israell (that is in the Church of God) all be full of beggerie in respect of spirituall wants, whereof the supply must how…ely bee begged of God in Christs name.

AEnig. 320.

How may one make a stronge crie, and not yet open his month?

Resolution.

As Moyses at the red sea cried vntounto God by the inward sighes of his heart,There is inward mentall prayer. and yet he spake neuer a word, the like did Annah 1. Sam. 1. the like do all the Saints sometimes Rom. 8. 26. the secret and silent groanes of a renewed heart are loude cries in Gods eare.

AEnig. 321.

How is it true that they that call vppon the name of the Lord shall be saued, and yet many shall say Lord, Lord, that shall not enter into the kingdome of heauen?

p. 150Resolution.

Vocall praier.All that call vponupon the name of the Lord, by the prayer of liuely faith shall bee saued eternally: others that professe him outwardly and pray with their lippes only, hauehave no promise of saluation made vntounto them.

AEnig. 322.

How may one as bare Lazarus make all Gods children both rich and poore, beholden to him?

Resolution.

By praier the poore profit the Rich.By his earnest and deuout supplications made to God for them, Luk. 16. 9. rich bee more beholding to godly poore, then the poore to the rich.

AEnig. 323.

What is that, that ouercomes by yeelding, and how this may be?

Resolution.

Patience.Patience by bearing and forbearing, ouercommeth and gets the victorie of the fiercest minde.

AEnig. 324.

What is that that maketh heauie things become light, and how this may be?

Resolution.

Relieues our miseries.It is Christian patience which easeth p. 151the burthen of affliction, by willing and constant suffering, 2. Cor. 4. 17.

AEnig. 325.

What vertue is that that maketh one likest to Christ and vnlikest to Sathan?

Resolution.

It is Christian humilitie,Humility. Phil. 2. 5. none so humble as Christ, none so proude as the Deuill and Antichrist his eldest childe.

AEnig. 326.

Who was he that was one of the chiefest sinners at that time, when hee was one of the chiefest Saints, and how?

Resolution.

The Apostle Paule insence of his owne vnworthinesse felt himselfe the ringeleader of offenders and so humbly confessed himselfe,Springes from feeling of our vilenesse. yet through Gods grace at the same time was a principall Saint and a chiefe builder in Gods Church, 1. Tim. 1. 15.

AEnig. 327.

What is that that flies from men that followes after it, and followes him that flies from it, and how this may be?

Resolution.

It is glory and praise amongst men,The humble are exalted. p. 152which followes the humble that neglect it and flies from the proude that catch at it.

AEnig. 328.

How may two go both together into the temple to pray, the one be heard the other refused?

Resolution.

Praiers of the humble accepted.A humble sinner, and a proude Iusticiarie, both praying together, the one is filled with good things, and the other is sent away emptie, Luk. 18. in the example of Pharisie & Publican.

AEnig. 329.

How is the Saboth day sanctified of God, yet we may not account one day holier then another?

Resolution.

Sabboth holy.Not in respect of the day, but of the vse and ende, which is his owne holy seruice, all daies a like for the nature of the day, not for the worke done in the day.

AEnig. 330.

How is it a sinne to be zealous, yet wee are commanded to be zealous?

Resolution.

True zeale.To be zealous without knowledge p. 153is a sinne, wise and godly zeale is a speciall Christian vertue, Rom. 10. 2. Rom. 3. 19.

AEnig. 331.

How is it that God abhorreth the sacrifice which him selfe hath commanded?

Resolution.

First if it be not offered in faith and repentance,A broken heart better then Sacrifice. Esay 1. Secondly when it is dulie offered yet neuer so respected of God, as is a broken and contrite heart, Psal. 51. 16. it is a comparatiue speech like to Hos. 6.

AEnig. 332.

How may one louelove God with all his heart, yet is bound heartily, to louelove his neighbour?

Resolution.

If our neighbour be loued for God,Our neighbour to bee loued for Gods sake. in him, and after him, then is God neuer the lesse loued with our whole heart, which still cleaues wholy to God, and is not deuided between God and man: but if man bee not loued at Gods commandement, and to his glory, then the heart is parted.

AEnig. 333.

How is louelove the bond of perfection, amongst p. 154those as bee vnperfit?

Resolution.

Brotherly louelove the bonde of perfection.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-louelove a fault, yet we are commanded to louelove our neighbours as our selues?

Resolution.

The louelove of a mans selfe is the paterne of a mans louelove to others.Selfe louelove is a fault if wee louelove our owne corrupt reason and will, or if we louelove our person with an ill grounded louelove; but it is a vertue for a man to louelove himselfe (that is) his body and his soule with a right ruled louelove, and thus we are commanded to louelove our neighbour.

AEnig. 335.

What thing is that which is both ours, and not ours, and how this may be?

Resolution.

LoueLove makes all things common for vse.Our worldly substance and our spirituall graces, are ours in respect of p. 155propriety, and not ours in respect of vse. For wee are bound to communicate vntounto others as wee are able, or as they hauehave 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,It cannot make things common to be proper. 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,It loues priuate enemies. without the breach of charity, which it were not lawfull to doe vntounto our priuate enemiespage missing

p. 164Resolution.

Maketh rich1 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.

Good things increase by vse.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.

Some lusts be good.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 p. 165life 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;Godly sorrow a path way to 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,Grace the mother 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?

p. 166Resolution.

Euill works merit hell.Euill workes are our owne and bee perfect, and so merit death as a stipend by the iustice of the law, which accurseth eueryevery 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.

Vnregenerate menIt 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.

HaueHave no fellowship with Christ.Christ the Sonne of God tooke the flesh and nature which is common to all men, yet many men hauehave 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 p. 167him by communion of grace.

AEnig. 365.

How may one hauehave body and soule, yet be all flesh and body?

Resolution.

A man vnregenerate in respect of his qualities,Wholy poluted. 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 vntounto wilde sauage beasts,Of a brutish disposition. 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,Seem to be in Christ. all Christians be as branches; whereas some bee truely p. 168grafted into Christ by a liuely faith, and these bring forth good fruit; others be in him onelyonly 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.

In their ignorance of the Law sin is dead.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.

In the right knowledge of the Law themselues doe dye.When he comes to feele himselfe to bee dead, and earnestly thinkes of his owne damnation reuealed vntounto him by the law, though he liue in his body, p. 169yet he hath a sense and taste of eternall death in his soule, it fa…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,How far they may go, and yet perish. 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,The hypocrite is a great lyer. yet denying it in his works, prooues a great lyer, 1. Ioh. 1. 6.

AEnig. 372.

How may one bee both a man and a beast at once?

Resolution.

As Herod was; by nature a man,Sinne turneth men into beasts. in qualitie a foxe for his subtiltie and wilinesse. p. 170Also obstinate and desperate sinners, hauehave the substance and shape of men, yet the condition of dogs and swine, Mat. 7.7.

AEnig. 373.

Who is he that sleepeth while hee is awake?

Resolution.

Securitie.The carnall and carelesse gospeller, his soule sleeps in sinne, being secure of Gods iudgments, while his bodily eyes be awake;Contrary. also on the contrary, the soule of the godly is watchfull, when the eyes of the body are closed with sleepe: euen in bodily sleepe, his heart sleepeth not.

AEnig. 374.

How doth the Scripture call some righteous, who hauehave no true righteousnesse in them, or imputed to them?

Resolution.

Apparance of some righteousnesse in some wicked men.One whose life is outwardly reformed, may lacke both inherent righteousnesse, a fruit of Sanctification, and imputed righteousnesse by faith, yet doing many righteous deeds, may seem to himselfe and to others, to be righteous: and somtime the Scripture p. 171calls such righteous, speaking of men, as they appeare, not as they are. Ezek. 18. & Ezek. 3.

AEnig. 375.

Who are they that ioy in that that hurts them, and louelove that which they abhorre, and how this may be?

Resolution.

Sinfull scorners reioyce in iniquitie,Scorning, the height of sinne. and make a pastime of sin, which turns to their destruction in the end: also they louelove such euils in themselues, as they abhorre in others. Rom. 2. Mat. 7. 2.3.4. Mat. 23.23.24. &c.

AEnig. 376.

How may it be that sin should be dead in any person, and that person not mortified and dead to sinne?

Resolution.

In the phrase of Scripture,Sinne in many is still and quiet. sinne is said to be dead, when it lyes still without moouing, not vexing and fearing the conscience; this is but a seeming death of sinne, which may be and is in many, who neuer knew what true death and mortification of sin meant. Rom. 7.8.

p. 172AEnig. 377.

What bread is it that alwaies hurts the owner and the eater?

Resolution.

Sinne of oppression, dangerous.It is the bread of oppression gotten by deceit and violence, which being sweet in the mouth, prooues grauell and bitternesse in the belly. Prou.

AEnig. 378.

What sinne is that, that most dishonoreth God, yet is least regarded of men?

Resolution.

Vnbeleife the greatest sinne.It is the secret vnbeleife of the heart, which at once robs God and spoyles him of his mercy, truth and power: whereas most men make least account of this sinne, because it is most high from common vnderstanding and from common sense.