heauens haue no glory whereby God is more blessed but wherby Angels and men may be more happy in beholding and enioying there the glory and maiestie of their good Creator AEnig 444. How is it written that wee know not what to aske yet the Lord hath taught vs in a praier what we should pray for Resolution We haue a prayer giuen to teach the matter of our petition but the right manner of asking wee must bee taught by the Spirit who also in extremities and perplexed cases suggests motions and requests such as we our selues know not of Rom. 8. AEnig 445. How may it be said that the wicked know God and yet the Scripture denieth that they know him Resolution They know him by a generall knowledge from the sight of the creation but not by a speciall knowledge of faith they know him as a God but not as a Sauiour Finally they know him historically not effectually to saluation AEnig 446. If the Spirit make intercession for vs how is Christ our only intercessor Resolution The Spirit maketh intercession one way by suggesting and prompting vs helping vs to pray Rom. 8. and Christ another way by merit of his death AEnig 447. If Christ be Lord of all how is he called a seruant Resolution A seruant in respect of his Father who sent him with commandement to teach and redeeme his Church Esay 53. in respect whereof he is Lord hauing purchased it by his death and now gouerning and preseruing it by his Spirit and power AEnig 448. How may Paul sweare yet breake not the precept which saith sweare not at all Resolution The precept forbids rash swearing and swearing by creatures as appeares in the place of Mat. 5. Paul sware aduisedly in a waighty cause by the name of God only AEnig 449. How can he be said to returne to vs who is euer with vs Euer with vs by presence generall by essence and power yet returnes by his grace and benefit when God restoreth them to such as were in part and for a time without them AEnig 450. How can hee be said to differ or long to put off who doth all things in due time Resolution In respect of vs who iudge of God as we would do of men or because he commeth not when wee would yet when it may be best for our good and that is due time AEnig 451. How can Christ be of the seede of Dauid seeing he came not of Ioseph Resolution His mother Mary was of Dauids stocke and linage and that is enough to make Christ the sonne of Dauid after the flesh Rom. 1. 5. AEnig 452. Seeing the Godhead did not arise how was Christ declared God at his resurrection Resolution The raising of his dead body by his owne power was an argument of his godhead which though it rose not yet witnessed it selfe in quickening and raising of his dead body AEnig 453. If euery man be a lier how is not he a lier who spake and wrote this Resolution Not in speaking and writing a lier because he was inspired of God and preserued from error in his doctrine and writing yet naturally a lier as other men be all without exception AEnig 454. How can Paul say no man is iustified by the workes of the law and againe the doers of the law are iustified and say truly Resolution He saith truly in both if wee vnderstand him to speake of the workes of the law in one place as they be performed of vs vnperfitly so they iustifie not and in the other place as they be commanded of God in al perfection so they are able to iustifie in that they do not the cause is in vs who fulfill them not Rom. 8. 3. AEnig 455. Abraham beleeued and it was accounted to him for righteousnes and Phineas did a worke which was reckoned to him for righteousnes how doth this agree Resolution Very well if by righteousnes in the one place yee meane forgiuenesse of sinnes imputation of righteousnesse by the obedience of Christ and a righteous act or dutie in the other place for workes iustifie declaratiuely though not effectiuely AEnig 456. How is patience both the cause and effect of experience Resolution The cause by working experience and trying Gods goodnes and power vpon which followeth increase of patience as an effect of that experience Rom. 5. 6. AEnig 457. How is that iustification doth not abound towards all seeing condemnation came vpon all Resolution Because all be not in Christ by faith as all were in Adam by creation Christ is iustification to all his as Adam is condemnation to all thâ—â— come of him Rom. 5. AEnig 458. Seeing all men were Gods owne how was it that he bought them He bought vs with a price in asmuch as we were by Gods righteous iudgement for sinne inthralled to Sathan who was Lord ouer vs till Christ by the ransome of his life redemed vs AEnig 459. Seeing Baptisme is a Sacrament of repentance and mortification and infants cannot repent and mortifie sinne how is it that they are Baptized Baptisme is giuen Infants by the right of the couenant to which they belong and therefore ought to haue the seale which is a lesser thing also the grace of repentance is both sealed and furthered in Infants by this Sacrament also the effect of Baptisme follows long time atfer the act of baptism AEnig 460. How is it that any were damned seeing the Apostle saith he that is dead is freed from sinne and where no sinne is there is no damnation Resolution They which bee ciuilly dead sinne not by outwâ—â—d actuall sin as theiues strangled steale no more all such as be spiritually dead are freed from the dominion and power of sinne FINIS Basill Hierom. 1 1 Rule Explication 2 2 Rule Expl. 3 3 Rule Expl. 4 4 Rule Expl. 5 5 Rule Expl. 6 6 Rule Expl. 7 7 Rule Expl. 8 8 Rule Expl. 9 9 Rule Expl. 10 10 Rule Expl. 11 11 Rule Expl. 12 12 Rule Expl. 13 13 Rule Expl. 14 14 Rule Expl. 15 15 Rule Expl. 16 16 Rule Expl. 17 17 Rule Expl. 18 18 Rule Expl. 19 19 Rule Expl. 20 20 Rule Expl. 21 21 Rule Expl. 22 22 Rule Expl. 23 23 Rule Expli 24 24 Rule Expli 25 25 Rule Expl. 26 26 Rule Expl. 27 27 Rule Expl. 28 28 Rule Expl. 29 29 Rule Expl. 30 30 Rule Expl. 31 31 Rule Expl. 32 32 Rule Expl. 33. 34. 33. 34. Rule Expl. 35 35 Rule Expl. 36 36 Rule Expl. 37 37 Rule Expl. 38 38 Rule Expl. 39 39 Rule Expl. 40 40 Rule Expl. 41 41 Rule Expl. 42 42 Rule Expl. 43 43 Rule Expl. 46 46 Rule Expl. 47 47 Rule Expl. 48 48 Rule Expl. 49 49 Rule Expl. 50 50 Rule Expl. 51 51 Rule Expl. 52 52 Rule Expl. 1 1 Rule Reason 2 2 Rule Examp. 3 3
of proceeding Examples whereof amongst many easie to be marked take one or two The Church is compared to a vineyard an house a floore a net Againe that truth That all must belieue in Christ that will be saued is taught by way of commandement 1. Iohn 3.23 of exhortation Heb. 10.21 of example Heb. 11. of promise and of threatning also Iohn 3 18. also 36. Similitudes are rather for illustration to make darke things plaine then for confirmation to proue any doubtfull thing Such is the similitude of the euill steward of a vine Ioh. 15. of a King marying his sonne c. for similitudes are not argumentatiue The authority of diuine Scripture must not be subiected to humane capacitie August The reason whereof is because corrupt reason cannot diue so deep as Gods truth and the wisdom of God in his word is infinite our vnderstanding finite therefore they erre which will belieue no more than their reason can reach And this error hath been the mother of very many errors Whatsoeuer wee read in any heathen or ecclesiasticall author be it Father Doctor or Counsell or whosoeuer contrary to that wee read in scripture wee ought reiect it as false August In Ireneus we read that Christ died at the age of 50. yeeres Augustine that the communion ought to be giuen to infants In Origen that at length all deuills and men shall be saued and innumerable such like in other authors The reason is because the Scripture conteineth an infallible and perfect truth therefore it must needs be refused as false whatsoeuer in matter of religion and saluation is beside it or against it and whatsoeuer any of the learned Fathers do write truly iâ— must not be belieued because it comes from them but because it is grounded on Scripture or sound reason Certaine precepts are in common propounded to all as the X. commandements and whatsoeuer precept serues to expound them or illustrate them and some priuat to certain speciall persons as that to Abraham of killing his sonne to the Israelites of spoyling the AEgyptians Also diuers peculiar precepts to magistrates fathers and children pastors c. These common and proper precepts are to be marked because by that meanes a man shall the better walke in the waies of his calling August de doct christ All things reported and commended in Scripture must not be imitated by vs. Because many things well done were personall and not done for example to warrant vs to doe the like August de doct christ This being not knowne hath cast many vpon vnlawfull enterprises as one M. r Birchet in England who by example of Ehud thought he might haue killed a great personage in this land whom he took to be Gods enemie as some of Christs disciples offended by preposterous zeale in following Elias example calling fire from heauen When the Scripture speaketh somthing darkly it vseth for most part to ioyne thereto some plaine thing in the same place to giue light to it Whitaker Also it is Ieromes rule Esay 51. 1. the latter end of the first verse being somwhat hard is presently opened in the beginning of the second verse and in Deut. 7. 3. God hauing said thou shalt not make mariages with Canaanites by and by declares this more fully in the next words Also the 3. verse of the first of Esay expounds the second and the former part of the first verse of Esay 53. doth expound the latter and in Rom. 10. the 5. and 6. verses mentioning the righteousnesse of the law and of faith expoundeth the 3. verse touching our owne righteousnesse and the righteousnesse of God also the confession spoken of in verse 9. is interpreted verse 13. by calling on the name of the Lord. and in vers 8. hauing said the word is neere in the end of that verse sheweth what word hee meaneth to wit not of the law but the Gospell This is the word of faith which we preach See the like Rom. 8. 20. 31. 2. Tim. 4. 6. Rom. 11.7.8 1. Cor. 5.9 Ephes. 5.32 and often elsewhere though not alwaies For somtime we are to range farther of to fetch the sense of some places which we read The not obseruing of this Rule holds many in ignorance and carieth others to many errors We may not imitate the workes of Christ which be miraculous and proper to him as mediator but his morall duties only For they onely were giuen vs for example and paterne Math. 11.29 30. 1. Pet. 2.21 1. Ioh. 2. 6. that wee should walke as he hath walked The ignorance of this caused some to counterfeit themselues Christ as one Moore in K. Edward the VI. his time and one Hacklet in Q. Ellzabeths time Dauid George and sundry others according to that foretold Math. 24. Those things which are subordinate one put in order vnder another doe not fight and iarre so as vpon affirming one of them should follow the denying or excluding of the other as grace of the Father merit of the Son operation of the holy ghost ministerie of the word faith sacraments are subordinate in the matter of mans regeneration and saluation Kickerman Therefore it will not follow we are saued by grace ergo not by Christ. or this we are saued by Christ or iustified by Christ ergo not by faith or this we are iustified and saued by faith ergo what needeth ministerie or sacraments or prayer or good works as popish Priests reason most absurdly Againe Gods prouidence and endeauour in the vse of second causes and meanes be subordinate vnder and seruing one the other Therefore it will not follow we need not pray nor worke nor vse phisicke for body or soule nor preaching because it is ready appointed by Gods prouidence what shall be and what not be which all our care cannot alter as many fantastically argue to their owne perill and ruine Thus in the deliuerie of Christ to death God and Christ and Iudas Satan and Iewes are all subordinate These three latter as instruments to the two former all doing one thing though not to one end Scriptures do diuers times by the poore and needy vnderstand all Gods people poore or rich The reason is because howsoeuer the equitie of the things commanded or forbid may stretch to all sorts wealthy and needy yet there may bee particular reasons why we ought more especially regard the poore and why to that end God would commend his owne peculiar care of them amongst many examples hereof take these few Psal. 10.14 Psal. 14. 6. Psal. 72.2 he shall iudge the poore with equitie but in the next verse this office of Gods magistrate is enlarged to all the people Hills shall bring peace to the people by iustice The like Ps. 82. 3. 4. Iudges are charged to doe right to poore and needy and to defend them yet it is their dutie to discharge and performe
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 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 but as a righteous iudge punishing sin by sinne AEnig 82. Who are they which bow to Christ yet haue no knees and serue him though they loue him not Resolution 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 vnto godlinesse how is it that the wicked doe so prosper in the world Resolution Gods promises euen for temporall blessings bee made to the Godly 1. Tim. 6. who alone through Christ haue right to them and how little soeuer they enioie they haue sufficiencie which they hold with the fauour of God as a testimonie of his present loue and pledge of future happinesse yet because God seeth want and afflictions fitter for them because at last he meanes Heauen to them therefore are 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 mercie and extreame iustice meet together without impeching one the other Resolution It is the worke of redemption wherin the worde became man a seruant 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 onely sonne and for his sake sparing and sauing sinners he so shewed infinite mercie 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 but one 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 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 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 manhood 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 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 yet in the assumed nature of man became sensible was felt and seen and heard as it is written 1. Ioh. 1. 1. Our hands haue handled that eternall life AEnig 90 How can that which is greater then heauen and earth bee inclosed within the compasse of two spannes Resolution 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 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 was God before he was man Ioh. 8. Before Abraham was I am and thus hee was God when hee was not man Also hee was man by the promise of his Father and vnto 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 haue a father and mother and yet haue neither father nor mother Resolution Christ as the Sonne of God had a Father 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 vs. which in some sense is more then to be a sinner as to say that the wisdome of the flesh is enmitie against God is more then barely to say it is an enemie against God yet 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 vs. 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 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 The obedience of the man Christ to his Father in respect of the things done and the time
with his lusts Rom. 5.1 7.22 as the wicked haue 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 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 〈…〉 Resolution One who is in part freed from the tyrannie of sinne may desire and long to be perfectly freed Rom 7.24 AEnig 281. How may one repent before he haue repentance Resolution The child of God hath a sound purpose and desire to repent 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 haue repentance without repentance Resolution When one hath true repentance wrought in him 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 AEnig 283. How may one confesse and leaue his sin yet not repent Resolution 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 Such as be children of the kingdom by outward couenant and profession onely as proud Iewes were being without faith and repentance shall be cast out and refused when beleeuing penitent harlots shall be receiued vnto saluation AEnig 285. How can there be in this life a righteous person who needs no repentance Resolution If we speake absolutely 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 righteous 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 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 kingdome which they greatly loue 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 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 It is good works which be no cause of our saluation and yet the elect which are of yeeres if they haue 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 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 haue in them such wants and spots as God hateth Resolution As good works come from our faith and be fruits of Gods spirit so they please 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 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 vs 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 No man did euer see the Father immediately because the brightnesse of his Maiestie cannot bee endured by any mortall creature but God being in 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 and immediate by the vision of God himselfe and therefore such meanes as wee haue 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 by the speciall knowledge of faith begetting in vs affiance and loue in God therfore such as know God and Christ and yet do perish it is because their knowledg is generall and empty of confidence and loue AEnig 295. How may it be that one shall not see that which he doth see Resolution 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