yet was not God substantially which is but one wheras a wicked man of corrupt nature and manners may be and is a God representatiuely in respect of his office and power being a Magistrate and executing the iudgments of God Psal. 82.6 I haue said yee are Gods AEnig 41. Who was hee that had neither Father nor Mother being but a meere man and was a man ere he was a child and how that may be Resolution This man was Adam who came into the world not by naturall generation as other men but by supernaturall creation wherein he was made euery way perfit in graces members proportion stature c. AEnig 42. How are Kings and beggers equall while they liue Resolution They are equall by profession being both worshippers of one God Eph. 4. and by creation being both the workman-ship of God in these two things they quarter Armes being for degree and gifts very vnequall AEnig 43. How can he be but one man in whom all men at once were Resolution Adam was but one man personally his person was but one and singular but God so decreeing it he was all men potentially and orginally as Leui was when Abraham was Heb. 7. 9.10 so all men were when Adam was because they all were in his loynes Also Adam being the head and root of our kinde though himselfe were but one person yet he bare and susteined the persons of all men who were to stand with him or to fall with him as the euent declared AEnig 44. Who was he that needed not sinne if he would yet must needs sinne and how this may be Resolution It was Adam created with perfect liberty of will who might alwaies haue chosen righteous things if he would and therefore when he sinned he sinned freely his will of it owne accord inclining it selfe to eat of the forbidden tree yet God hauing decreed his Fall not as it is a sinne but as a meane to effect his own counsell to the praise of his name in the iust punishing of the reprobate for sinne and in the mercifull sauing of the Elect by Christ. Hence it is that there was a necessitie that he should sinne a necessitie I say in regard of the euent by Gods decree the first cause yet no necessitie in regard of Adams will the second cause which had power not to haue done it AEnig 45. Who is he that sinned ere hee had any euill concupiscence Resolution It was Adam who was created holy without any euill lust yet God not confirming his will he freely yeelded vnto an euill temptation outwardly suggested and so euill concupiscence came in as a punishment of his voluntary disobedience and now it is become to all his issue the root of all their sinnes Rom. 7.7 Iam 1.14.15 Adam sinned actually first and then originally we sinne first originally and then actually AEnig 46. How can the fault of one make all other men sinners without iniustice Resolution The fault of one of vs cannot doe it because our sinnes be personall hurting our selues or some few other The Soule that sinneth shall die Ezech. 18. but Adam being the originall and beginning of man by God ordinance when he sinned all men sinned in him his sinne was the sinne of the whole and by the guilt of his disobedience imputed all were made sinners and miserable Ro. 5. 12.19 If in case of high treason earthly Princes punish children with their Fathers without iniustice how much more may God doe this and yet not doe vniustly AEnig 47. How can one offence being done in a moment bring eternall death vpon all men without iniquitie Resolution The act of Adams disobedience being but one and of short continuance also the obiect of his sinne but meane yet an euerlasting God being offended in that one act the guilt thereof bindes him and his to punishment for euer if it be not pardoned Rom. 6.23 It standeth with iustice that an eternall paine bee rendred to the offence of an eternall essence and sinnes are to be measured by the dignitie of the person against whom they are commited AEnig 48. How was it that Adam did liue after he had eaten the forbidden fruit yet he was threatned that hee should die the death if he did eat Resolution Adam hauing sinned by eating the threatning of death was fulfilled because vpon his fault his soule was spiritually dead and his body thenceforth liable to naturall death and to all miseries as fore-runners thereof God reptiued him and spared the full execution of the sentence to commend his abundant mercy and patience in giuing him both space and occasion of repentance 2. Pet. 3. Ro. 2.4 AEnig 49. What is that which at once is both sin the cause of sinne and the punishment of sinne and how may this be Resolution It is originall lust which is properly sinne being a transgression of that Law which saith Thou shalt not lust Ro. 7.7 and fighting against the gouernment of the Spirit in a renued soule Ro. 7. 21.22 Also it is the punishment of Adams willing and witting disobedience and the cause of all other sinnes which do arise out of that bitter root Iames 1.15 AEnig 50. What is that one thing that at once is both most happy and most miserable of all other things Resolution It was Adams fall which in its owne nature and in regard of the effects which followed enfolding all men within sinne and euerlasting death was the most miserable thing that euer hapned no euill like to it for extent and force But in regard of the euent which fell out by the maruellous wisdome and goodnes of God it did accidentally prooue as one saith of it foelix crimen an happy fault giuing occasion to the redemption of the elect by Christ incarnate purchasing a constant and heauenly felicitie AEnig 51. How can one who is like to God offend by desiring to be as God Resolution Adam in his creation was like God that is perfectly iust and wise as a creature might be wherewith not being contented but aspiring to be as God that is equall to him this was his horrible offence Gen. 3. AEnig 52. Now is it said we all sinned in Adam yet the woman was in the transgression Resolution The woman indeed was first in the transgression for she entised and deceiued hir husband 1. Tim. 2. 14. yet it is written that wee sinne in Adam not in Eaue because the man being the principall agent in generation sinne is rather deriued by him into his ofspring 2 Though Eue were first yet Adam was more in fault because of his greater preheminence in dignitie of sexe and excellencie of graces whereby he was enabled and bound to haue kept himselfe and Eaue both from sinning therefore the denomination is from the man as more excellent AEnig 52. How is it that our first parents did not know good and euill till after their sinne yet were created with perfect
of all sortes are appointed to wrath 1. Tim. 2.3 Rom. 9.22 AEnig 66. How doth God prepare many to destruction yet their destruction is of themselues Resolution 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 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 as he is vnchangeable yet of this one will much is manifested in his word and much is reserued vnto 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 vs. AEnig 68. How can that will be sinnelesse which doth will sinne Resolution That may be sinnelesse will which willeth sinne 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 What is that that drawes euill out of good yet it selfe is most good and how may this be Resolution It is Gods most iust and wise prouidence which maketh all euill of affliction 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 vpon 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 Meanes are appointed for vs 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 AEnig 72. How is it that God commandes vs to vse meanes yet some sinne as much in vsinge them as others in refusinge them Resolution To vse meanes with trust in them 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 haue 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 our dead meates maintaine life and make vs liuely and our cold cloathes to minister warmth to vs. AEnig 74. How is it that some men haue 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 Resolution 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 haue 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 Death is one meanes of deliuerance vnto the Distressed children of God and the best meanes for after that they rest from all their labours Reuel 14. 13. AEnig 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 and in the account of worldlings but in respect of the cause for which they die their constant cleauing to the truth vnto death their cruell and vile death is alwaies precious vnto 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 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 Resolution 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 The Sacrament of the supper which is an healthfull potion to the contrite sinner to the vnbeleeuers and impenitent it becomes poysonfull and extreame hurtfull 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 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 AEnig 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 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 vnto the lusts of sinne and Satan as a Iudge deliuers the malefactour to the executioner Rom. 1. 24. 26. Let all flesh
also to remember vs and assure vs the better of the giftes promised in the worde and offered to vs in the Sacraments that they are giuen vs together with the signes this is a Sacramentall metonimie the obseruing whereof preserues from Transubstantiation The authority and strong credite which scripture hath with vs is from God whose word and voice it is so certified to our consciences by that spirit which indited it and is not deriued from the Church whose office is faithfully to interpret and preserue this word in purity by the vse of an holy ministery and so is the piller and ground of truth not a Mistris and Queene to commande and ouer-rule but an handmaide and seruant to expound it to the Saints therefore truly saith a learned author that the authority of Church in expounding Scriptures is ministeriall not absolute and soueraigne Men know by the scriptures such things as were otherwise vnpossible to be knowne of vs yet are of necessity to be knowne August de ciuitat dei l. 11. cap. 3. The whole mistery of Christ of which wee had neuer dreamed except it had beene reuealed in scripture neither can we ordinarily bee saued without knowledge of it Ioh. 17.3 the resurrection iudgement and things following were shewed in no other writers saue the sacred scriptures as God hath reuealed no superfluous thinges and vnprofitable matter so they had been still secret except hee had opened them All heresies haue risen from the corrupt and naughty vnderstanding of scriptures Hilarius aduersus Arrianos As from the ill vnderstanding of that 1 Tim. 2.4 Photius drew his heresie Christ to be man only not God Philip. 2.7 Marcian gathered the body of Christ to be not true but phantasticall and imaginary of those wordes in Iohn My father is greater then I Arrius grounded the inequallity between the god head of the father and of Christ. This happeneth by no fault of Scriptures but of men euilly vnderstanding them which cannot but breede errour as of well vnderstanding comes truth A particular example will afford a generall instruction when the equity of the thing done is vniuersall and the cause common otherwise not Iunius As we may not follow the examples of Ehud Sampson and Elias calling for fire because of these actions there were particular respects and speciall warrant no law to command to all what was done by them few The true cause why men erre in expounding scripture is for that they want the spirit of God inwardly to inlighten the iudgement and do not vse by plainer places of scripture to seeke light for those which bee more difficult and obscure else because they come with preiudice imposing a sense from themselues in fauour of their owne false opinion or bring not humble hearts and holy affections desirous to know the truth that they may obey it For men cannot know the trueth vnlesse they continue in his wordes Iohn 8. 32. Master White in his Treatise of the way to the true Church The scripture in the manner of teaching diuine things hath great respect both to our capacity and vtility Orig. contra Celsum lib. 4. God so speaking to man as if he were a man as Scholemasters fitt themselues to their yonge pupils and Nurses to their yonge infants whose meat they chew for them See Iohn 3. 12. Rom. 6. 19. I speake after the manner of man because of the infirmity of your flesh Where scripture dispraiseth and condemneth any man all actions which that man did are not dispraised absolutely As is to be seen in Iudas in Saul in Iehu and others Also where it commendeth the person of a man it followes not all his actes to be commended as in Peters deniall and Dauids adultery is very apparant but like a true glasse the scripture shewes what is faire and what deformed in euery one August contra Faustum If this had beene thought on that the Saints are not to bee followed but in good things nor in those neither if they be personall many would neuer haue made infirmities of the Saints a buckler for their iniquitie The scripture prophesieth both of good and euill things to come aswell of the abounding of iniquity and perils in the last daies and of the paines of hell as of the happinesse of the Saincts in heauen August Epist. 137. Because men being forewarned are halfe armed and that no man should be taken vnawares or be able to pretend ignorance In Scripture take knowledge of two generations one of good men the seede of Christ the other of wicked men the seede of the Serpent it must be marked what belonges to the one and the other and what is spoken of each particularly Hieron in Math. 23. See Psal. 1.2 and Psal. 3.7 throughout Because if these two generations and the things spoken of them be not wisely distinguished one shall not bee able to apply scripture rightly either to the vse of others or themselues Some sentences taken from heathenish authors are to be found in holy scriptures Hieron Acts 17.28 1. Cor. 15.33 Tit. 1.12 As the Egyptians spoiles furnished the Israelites Dauid holpe himselfe with the speare of Goliah so the holy Ghost strikes the heathens with their owne weapons and causeth heathnish books as handmaides to waite vpon diuine truth and as spoiles to enrich sacred diuinity But let others be wary and sober in the practise of this point It would be vsed wisely and religiously without preiudice to holy scriptures authority or hurt to the hearers or ostentation in the teachers It is a sure rule to be followed as in other actions so especially in sermons Let all things be done to edification Profundity and depth of Gods counsels and iudgements are not too narrowly and curiously to bee searched but wondred at with astonishment Aug. de vocat gent. lib. 1. cap. 4. After the example of Paul Rom. 11.33 O the depth c. The reason is because Gods waies are vntraceable and past finding out and secret things belong to God Deut. 29. vlt. As it is contempt to despise things reuealed which belong to vs and were written for our learning and comfort so it is a wicked curiositie to search into vnreuealed things which God hath kept in his owne power as why he would elect Peter and not Iudas c. Such things as wee cannot know them so it were not for our profit know them as what day the Angels were made and what God did before the world and in what place hell is and the iudgment shall be and such like All this checks such as search the time of Christs second comming and determine the ranks and orders of Angels Whatsoeuer things are written in Scripture are to bee referred vnto Christ who is author obiect matter and mark of old and new Testament for he is the end of the law Rom. 10.4 whereunto the law
ignorant but euen to him that knoweth it because it is but in part reuealed vnto him 1. Cor. 13. 12. AEnig 133. How is it a duty to search the secrets of God yet his secrets may not be searched without sinne Resolution The word of God is called a mysterie or secret because it is hid from the children of this world and Gods children know it no other waies then by reuelation of the spirit to search this secret is our duty Ioh. 5.39 but it is a sin to search such secrets as God keepeth to himselfe which he would not haue men to know Deut. 29. more briefly thus we may search the secrets of Gods mouth with duty but not the secrets of God without sinne AEnig 134. What is that that kills before it make aliue And how this may be Resolution It is the word of God which kills by the ministerie of the law Rom. 7.8.9 ere it make aliue by the ministerie of the gospell for first it deeply wounds our soules with feare and sorrow in the feeling of sinne and death through the knowledge of the law and afterwards it comforts and heales vs by the feeling of mercies to the forgiuenesse of our sinnes and life eternall thorough the knowledg of Christ. Esay 61.2.3.4 AEnig 135. 136. How may liúely Oracles bee a dead letter How may that which is dead be sharper then a two edged sword Resolution The word of God 1. in it owne nature 2. ly in respect of the Author and 3. ly of the end for which it was giuen is a liuely oracle being from the God of life ordeined to giue life and hauing promises of life yet without the quickning force of Christ and regenerating Spirit it is of no more force to conuert vs then a dead Letter but by the mighty working of God it is sharper c. AEnig 137. How are the Scriptures before the Church yet there was a Church long before there was any Scripture Resolution The Scriptures in regard of the matter which is the word or doctrine of godlinesse it is before the Church as the immortall seede whereof it is begotten but in respect of the forme as it is written in inke and paper and set down in letters sillables and words so the Church was before there was any Scripture for Moses was the first pen-man of Scriptures AEnig 138. If prophesie must cease how doth the word of God endure for euer Resolution The truth of the word in things promised to the faithfull and threatned to vnbeleeuers for their estate in the life to come shall abide euer but the manner of deliuery of the word and teaching knowledge thereof by prophesying tongues writing inke and the paper wherin it is written with the letters and words shall cease and perish AEnig 139. How came Christ to make warre yet he is the prince of peace and his gospell the gospell of peace Resolution It is true that the word offereth peace with God and calleth vnto it also perswadeth peace with man and so resembleth the Author which is a God of peace also worketh peace as an instrument whereas therfore contention schisme and heresie arise vpon the publishing of it this comes accidentally beside the nature of the word thorough the fault of our corrupt hearts which vse to striue for our fancies and lusts against truth and such as bring it rather then to yeeld peceably vnto it Mat 10. Eph 6. AEnig 140. How are sinnefull affections by the law if the law be good and holy Resolution The law is neither cause nor occasion of sinne to speake properly but detecteth and condemneth all sinne and therefore most holy but sinne taketh or snatcheth occasion by the commandement and works all manner of euill lusts in men vnregenerate whose corrupt sinnefull hearts by the prohibitions of the law be irritated and prouoked to sinne thorough their owne fault in running more eagerly vpon an euill that is forbidden them Rom. 7.7.8.14 AEnig 141. How is it that the law promiseth eternall life to workes yet no man can be iustified and saued by the workes of the Law Resolution Because no man fulfills the worke of the Law as they be commanded of God Rom. 8 3. Gal. 3. for no meere man can doe all in perfection and all his life long Therefore no man can be iust by the works of the Law AEnig 142. How is it that the Law being the word of God and of life as well as the Gospell yet we are saued by the Gospell not by the Law Resolution The Gospell promiseth saluation vpon condition of beleeuing it and giueth thorow the holy ghost power to beleeue it whereas the Law promiseth life to workes but giueth no power to do these works Rom 1. 16. Law shewes the disease and cures it not the Gospell heales the wound by applying remedie AEnig 143. What is that that abideth still yet is passed away Resolution The Ceremoniall Law is passed away as touching the ordinances thereof which now haue no force yet their substance and truth being fulfilled in Christ the body of them abideth still AEnig 144. How is it that we can no more beleeue perfectly then we can perfitly do the Law yet we are iustified by the faith of the Gospell and not by the deeds of the Law Resolution The reason is because the Law doth not promise life but to deeds perfectly done whereas life is promised to them in the Gospell as beleeue truly though vnperfectly for it is not written that wee are iustified by perfect faith but by faith for Christ who is the obiect of faith AEnig 145. How may one doe a worke commanded in the law yet sinne in doing it Resolution If hee shall faile in the manner of doing it or in the end not doing it in perfect loue and to Gods glory then there is sinne in doing it though the thing done for the substance of it be commanded If one do a worke commanded and yet do it not out of knowledge but ignorantly then it is sinne AEnig 146. How many one do a worke forbid in the Law yet not sinne in doing it Resolution To kill ones son to take away ones goods be workes forbidden in the generall Law yet Abraham and the Israelites doing these things with warrant of Gods special commandement sinned not in doing them Genes 25. Exod wee are to walke not by particular but by the generall precept Concerning works as eating Shew-bread plucking eares of corne on the Sabboth or healing on the Sabboth these bee against the law of Ceremonies yet in case of necessitie they were done by Dauid Christ and his Apostles without sinne because the law of Ceremonie must giue place to the law of Charitie as it is written I will haue mercy and not sacrifice Hosea 6.6 AEnig 147. How is the Law a yoke that none can beare yet the commandements are not heauy Resolution The
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