In Hell 4 4 In sinnes 5 5 In Sacrament 6 6 In Afflictions 7 7 In Temptations 8 8 In Harts 9 9 In Diuels 10 10 In the Blessings of this life 11 11 In Redemption which exceedeth creation In it mercy and Iustice met together The redeemer is but one Christ. Conceiued by the holy ghost He is without sinne doth subsist in the Godhead both God and man Communication of properties Humiliation in his Birth Two wills in Christ answering his two natures Christ his manhood promised Christ like Melchisedech Christ made sinne by impuâ—â—tion Rom. 8.8 Christ abased in the world His obedience of infinite value Christ heire of the world Our Mediatour our Priest That which is proper to one nature is attributed to the other Christs sacrifice voluntary else it had not been satisfactory Hypostaticall personall vnion is vnseperable The victory of Christ ouer death 2 2 Ouer Satan Christ the corner stone How the manhood of Christ hath eternall life in it Doubble the fruits of Christs death Christ made a curse Hath freed vs from â—uerlasting torment Eph. 1. Phil. 2. Christ his sacrifice but once The vertue of Christs death looke backeward His agonie or soule suffering His loue His buriall Resurrection His life after his resurrection His ascention His locall abode in heauen His sitting on Gods right hand Ieuites of his assention Ioh. 16.7 Sending of the holy Ghost Mediator Intercession His kingdome spirituall Eternall Word of God inspired Mighty in opâ—ration Full of wisdom A mistery Our duty to search the word Indicia Dei 2 2 Indicia oris Dei Effects of the word It is effectuall by the Spirit The antiquitie of the word before the Church The word is Eternall It is a word of peace The word of the Lord is holy Nitimur in vetituÌ„ It iustifieth not How the Law differeth from the Gospel The Ceremoniall Law fulfilled in Christ. The condition of the Law and the Gospel What things are required of him that shall doe the Law Generall Law yeelds to a Speciall Law of Ceremonie yeelded to the Law of Mercy To whom the Law is easie and how Ioh. 5.3 To whom impossible How Faith is commanded in the Law What spirit goes with the law How law is the ministry of death The gospell vnprofitable to the reprobate Profitable to the elect only Diuers effects of the Gospell according to the subiect According to the degrees Famine of the word Gods counsell gouerns the effect of preaching Math. 11. Women may be no publique Teachers Gospell fructuall like raine When the word fructifieth Testament or Couenant of pâ—ace is but one Fathers beleeuing in Christ to come The gospell preached to them Office of the Ministers How ministers be sauiours and what is their worke Maintenance of Ministers Prophets preached Christ. They be Christs friends Iohn Baptist Middle betweene two testaments Apostles Seruants Friends to Christ. They conquered the world to Christ. How Pastors succeede Apostles A good Pastor a good builder Bad Ministers which teach well and liue ill Wolues Hirelings False Prophets Antichrist True Church It is but one Sundryl waies considered It is Christs body She is a Virgine Spouse to Christ. Hos. 2 Fruitfull in begotting children Likenesse betweene Christ and his Church The church a kingdom a body c Faithfull Ministers the Fathers and children of the Church The likenes between Christ and his Church The censure of the Church In excommunication both vnlawfull And lawfull The dignitie of a Christian. Christians equall The church hath a spirituall regiment True Church is vniuersall False Church Vrbs septicollis Reu. 18.2 The benefit of publike assemblies The elect children of Gods house The called children of God Their coniunction with Christ Christs affection vnto them Spirituall mariage betweene them and Christ. How they are in heauen They be new Creatures 1 1 Kings 2 2 Prophets 3 3 Priests They be still vnperfect More excellent then the Angels Most free Separate from the world by effectuall calling Effectuall calling is a new creation A twofold calling What persons for the most part called Faith in Christ is the entrance to eternall life Faith the eye of the soule or spirituall sight Office of Faith with the force thereof Faith once had neuer lost Nature of faith It resteth on Christ onely Least measure of faith No Faith without doubting What fear is ioyned with faith Degrees of Faith How loued before faith Faithfull man a Virgin Vnperfect in knowledge In some more perfect Regeneration Regenerate are children many waies The vse of Sacraments They be misticall signes Against transubstantiation Baptisme how it saueth How it washeth the soule How it forgiueth sinne Lords supper How eaten How Christ becommeth our foode Spiritually 1. Cor. 13. 12. Math. 26. 26. 27. 1. Cor. 11. 24. Against corporall eating Iustification by faith It is but once Christs iustice ours by imputation Rom. 4. throughout Ro. 10. 4. No man righteous in Gods sight How works do iustifie Adoption by Grace Certainty of our adoption Sonnes of God bee heires Inheritance of heauen hath perfection with differences in degrees Adoption an effect of the spirit The dutie of adopted sonnes Certainty of adoptist Adopted ones why afflicted Free from slauish feare Reconciliation Sanctification It is vnperfect It is a totall change But not absolute The end of sanctification Free from the law Mortification Deniall of a mans selfe Buriall of sinne Mortified in part Resurrection to newnesse of life Spirituall Combat is Continuall It is irkesome Least degree of repentance Repentance a great blessing of God How true repentance distinguished from false Repentance giuen to great sins All men need repentance but not all alike Repentance is the ioy of Angels Generall Repentance sufficient for secret sinnes Good works necessary to saluation They serue to many good purposes How they please God Heauen a free reward of good works God is to be known by Christ. Our knowledge not perfect heere Sauing knowledg is effectual and special Practike knowledg is best knowledge Knowledge without practise is fearefull Knowledge ioyned with godlinesse Knowledge with sobrietie Knowledge groweth by right vse Knowledge abused an occasion of sinne Who bee truly wise Hope How it differs from faith Hope aboue hope How saued by hope Hope ashameth not Our loue of God springs from his loue to vs. Loue lesser then faith being an effect of faith Loue mixt with child-like reuerence For loue of Christs all so be forsaken How earthly things to be loued vnder Christ. Parents lesse to bee loued then Christ. Idolatry to loue ought more then Christ. True feare of God Gods children reioyce with feare Humble prayer It is alwaies heard A speedie Messenger It must come from a feeling of our spirituall beggery There is inward mentall prayer Vocall praier By praier the poore profit the Rich. Patience Relieues our miseries Humility Springes from feeling of our vilenesse The humble are exalted Praiers of the humble accepted Sabboth holy True zeale A broken heart better then Sacrifice Our neighbour to bee loued for Gods sake Brotherly loue the bonde of perfection The loue of a mans selfe is the paterne of a mans loue to others Loue makes all things common for vse It cannot make things common to be proper It loues priuate enemies Maketh rich Good things increase by vse Some lusts be good Godly sorrow a path way to ioy Grace the mother of good works Euill works merit hell Vnregenerate men Haue no fellowship with Christ. Wholy poluted Of a brutish disposition Seem to be in Christ. In their ignorance of the Law sin is dead In the right knowledge of the Law themselues doe dye How far they may go and yet perish The hypocrite is a great lyer Sinne turneth men into beasts Securitie Contrary Apparance of some righteousnesse in some wicked men Scorning the height of sinne Sinne in many is still and quiet Sinne of oppression dangerous Vnbeleife the greatest sinne Outward Idolatry how many waies Sinners be slaues Enuy a Diabolicall vice A wicked tongue How farre ignorâ—nce is a sinne An euill heart mars cheife workes Wicked men sinne freely yet cannot chuse but sinne Idle knowledge Deniall of God Men must hinder sin in others else they sinne What is strife is wicked An euill man can doe no good work Actions to be iudged of by the end and minde Sinning against conscience Rom. 14. Wicked praiers be sinnes Losse of soule the greatest losse Vsury committed without sinne Lending being a worke of mercy must be free as Christ commandeth Luk. 6. Euill worship is no impeachment to religious worship Vocation of the Gentils Bodies immortall Death the gate of heauen hell All men must die Death the last enemy must be destroyed Some onely changed Certainety of resurrection By the power of Christ. Of men women Spirituall bodies after their resurrection Last iudgment Christ the Iudge How Saints shall iudge All iudged yet with differences The world but altered in qualitie not aboleshed Heauen Hell Hell of conscience Angels assumed bodies for a time True Christians most blessed God is the Soule of the world Liâ—ely faith â—â—aseth at our death No vse of it in heauen Christ entertained by a faithfull soule Hell fire vnquenchable Torment of the damned We must not follow the wicked Our minde renued in part The full fruit of Adoption enioyed in Heauen Dumbe deafe how saued Elect found of God before they seeke him Vncleannes Originall sinne in Infants Man wise but by participation of Christs wisdom How men-giue glory to God How Paul built on no other mans foundation How one man must please another Gospell how preached to all the world All saued how to be vnderstood Numbring our daies Mortification A Child and a Seruant both at once The ladder to heauen is Christ. Vpon who the Angels ascend and descend The Heauens wherfore made The Spirit it is that teacheth vs how to pray The wicked how said to know God The spirit how it praieth for vs. Christ how called a Seruant Rom. 9.1 Swearing how forbidden How a thing may be said to be prolonged yet done in due time How Christ is said to be the sonne of Dauid The raising of Christs body an argument of his godhead How all men are liers The works of the law iustifie not and why Of Faith and works Of patience Of iustification and condemnation Wee were bought with a price Baptisme of infants Dying to sinne
by the nature and condition of promises for legall promises may be found in books of the new testament as Ro. 2.7.8.9.10.11.12.13 also Rom. 10. 5. Gal. 3. 10. 12. and contrarily promises Euangelicall of grace may bee found in the books of the old Testament as Psal. 132. 1.2 also Ierem. 32. 31. 32. c. therefore they are to be discerned the one from the other in this sort namely according to the rules following Wheresoeuer promises of temporall or eternall good things are made on condition of works as they be the perfect keeping of the law all such promises are legall which no man can lay claime to except he bring an absolute obedience in no point failing which none since Adam saue the man Christ can do therfore he only hath right to eternall life and to all good things in the strict iustice of the law they which belieue claime by his title conueied to vs by faith in Christ. All promises of the life to come or of this life which be made on condition of belieuing or of repenting and working as repentance and workes though vnperfect be signes markes and fruits of faith and faithfull persons all such promises be Euangelicall whereunto euery beleeuer how weake soeuer be his faith but as a grain or mustard-seed may lay claime and challenge through the grace of God freely promising and giuing them Christ his sonne and all good things with him as godly sorrow bringeth repentance to saluation 2. Cor. 7.10 and Luk. Blessed are they which heare and keep the word and 1. Timoth. 6. Godlinesse hath promises c. Psal 1.1.2.3 and Iohn 3. hee that belieueth shall not be condemned he shall be saued hee shall passe from death to life and the iust by faith shall liue Hab. 2. 4. all those and all of this sort and sute are promises of the Gospell The well obseruing this difference between promises of the Law and Gospell will bring great light both to teachers and hearers and the neglecting of it will trouble and confound both nothing being so dangerous as not to distinguish well betwixt Law and Gospell as M. r Fox and Luther do teach at large Touching such places of scripture where morall duties be commanded and commended they must be vnderstood according to these Rules following set downe by M. Estay in Psal. 119.1 Though no word bee spoken of Christ yet it must be vnderstood that he alone is the full cause of euery part of our saluation Act. 4. 12. All morall duties are then commended in any party when the party that doth them is first in Christ hauing his righteousnesse imputed to him and his sinnes pardoned through the death of Christ. Reason is because all our duties are acceptable to God through Christ 1. Pet. 2. 5. and that without faith in Christ none can please God Heb. 11.6 lastly because our best duties being vnperfect and full of blemishes must bee purged by forgiuenesse of sinnes therefore the good things done by Saul or Iudas or proud Pharisies or other euill men please not God All good workes must haue a pure heart for the beginning and Gods glory for their end that is they must be done of conscience to godward out of obedience to his word and with desire and purpose by such obedience to glorifie him for the bare deed neuer please God Thus Abell thus Abraham Moses Dauid Ezekiah did their works and all the regenerate doe them thus and thus Papists neither do nor can do good works Morall duties when they haue blessednesse promised to the doing of them are not to be considered as causes thereof that is Christ as is said before but as signes which shew to a man that he is faithfull and therefore happy and blessed or as the way which leadeth to blessednesse These duties must not bee vnderstood in the strictnesse and rigor of the morall Law but expounded of a continuall and vnfained desire purpose and indeuour to doe them sorrowing when wee cannot doe them as we ought asking pardon wherein we faile and setting a fresh vpon them striuing alway to prooue better and better This rule would preuent scruples and feares which weak ones haue thorow a sense of their owne wants and failings When the scripture commends any as being perfect or exhorteth any to bee perfect it must bee vnderstood of vprightnesse not of absolutenesse of a perfection in parts striuing to all duties not in measure and degree for it is impossible for any Saint in this world to attaine to a certaine and perfect loue and obedience that is reserued till next life Estay in Psalm 199. this Rule would haue preserued Familists and Papists from conceit of imagined perfection in this life Likewise the Scriptures that affirm of the Saints that they are worthy must either be vnderstood of the worthinesse of the person accepted as worthy for Christ his worthinesse not of the worthinesse of workes or else worthy signifies in such texts no more but meet and fit as Math. 3.8 Luk. 21. 36. Col. 1.12 Reu. 3. 4. for they are worthy Thus there will be no footing for Papists merit in these texts of scripture Perkins in Reu. 3. In the doctrine of iustification of elect sinners before God where the Scripture mentioneth Christ onely without faith there vnderstand it alwaies with reference to faith see Gal. 3. 8. and contrariwise where faith is mentioned withouten Christ it hath respect to him as the obiect Rom. 3. 28. 30. Reason is because there is a necessary mutuall relation betwixt faith the instrument and Christ the obiect and matter of our righteousnesse Christ iustifying such onely as haue faith to beleeue in him and faith looking directly and only to the promise concerning Christ. The ignorance of this Rule bred that absurd and vn-gospellike error of actuall iustification by Christ without the help of faith The books of the new Testament speake of the passion of the Lord Iesus by a Synecdoche that is putting a part for the whole the visible sufferings for the invisible Thus vnder his suffering of death be comprehended all the sufferings of his life also his whole suffering spirituall and bodily is comprehended somtime vnder the offring of his flesh or body as 1. Pet. 1. 24. Heb. 10.10 1. Pet. 4.1 sometime vnder sprinkling or shedding his bloud Math. 26.28 1. Pet. 1.2 somtime vnder his stripes Esay 53.5 and that all both the inward paines of soule properly felt for sin and outward smart of the body went together for the full and whole sacrifice for sinne is very clere by Heb. 9 28. where it is written that by the offering of himselfe hee put away sin that is his whole manhood was the sacrifice propitiatorie for sinne also the story of his sufferings which mentioneth his soules sorrow ere euer his body was medled withall makes it most manifest Math. 6.38.39
representitiuely by sacramentall vnion 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 onely as an instrument 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 AEnig 146. How may elementary water wash the soule which is a spirituall substance Resolution 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 vnto their iustification Math 3. 11. Tit. 3. 5. AEnig 247. If God doth onely forgiue sinnes how doth Baptisme take away sinnes Resolution Baptisme forgiueth sinnes instrumentallie 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 vs 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. AEnig 248. What meate is that which is not diminished by eating Resolution It is Christ Iesus whose flesh giuen 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 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 and the faithfull be abiding here on earth yet by our faith receiuing him as he is offered in the supper the spirit conueying and applying him vnto vs our bodies are not more truly fed with the meate which they take in then our soules be nourished with this spirituall manducation of Christ whose flesh to eate and drinke corporallie and naturally as wee doe other food and as Capernaites dreamed and as our Papistes fancie 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 as hope loue 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 vnto vs 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 this may be Resolution It was Abraham who at his conuersion was iustified by faith in the promised seede Secondly at the time when a sonne was promised vnto 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 vs iust and yet the riches of an other cannot make vs rich Resolution The perfect iustice of Christ is without vs sticking or inherent in his manhood as the proper subiect thereof and so it is the iustice of an other yet being accounted vnto the elect at what time they do beleeue it doth become their owne iustice by imputation as verily as if themselues had kept the law and fulfilled all righteousnes in their owne persons whereas another mans riches being so another mans as it is none of ours it cannot make vs 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 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 vnto him Rom. 10.4 AEnig 256. How was Abraham iustified by faith if he was iustified by his workes Resolution 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 AEnig 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 haue a naturall sonne euen Iesus begotten of his substance yet men being all by nature the children of wrath he had no sons of our kinde therefore of singular grace to vs not for comfort to himselfe who euer was delighted in his owne wisedome Pro. 8. hee sent his onely begotten sonne to assume our nature and by his willing subiection of the law to purchase vnto vs 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 and of their owne sanctified consciences assureth the faithful that God is their father without faile Rom. 8. 16. whereas a naturall childe cannot be 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 The adopted sonnes of God they be heires by hope yet do not in their owne person enter vpon 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 The heauenly inheritance is distributed to innumerable children yet no way lessened and impaired by such partition neither haue any of the heires the lesse by that which
as an interpreter therefore addeth or changeth words for the better keeping of the sense This rule puts to silence cauilling aduersaries of Gods blessed word especially the wicked vnbeleeuing Iewes which take occasions from such mutations to harden themselues in infidelitie Some places in the old testament which seem meere historicall conteyning bare narrations of some thing done yet are mysticall withall hauing an hidden spirituall sense Aug. in Gen. 8. Thus in the historie of Ionas our Sauiour found the mysterie of his death buriall and resurrection For it pleased God to make some histories already done to be types and prophesies of things afterward to be done as that of Hagar and Sarah See Galat. 4. The holy scripture hath sundry words which according to the place where they be vsed do signifie diuers yea euen contrary things Aug. de doct christ c. 25. As Leauen to signifie the nature of the Gospell Math. 13. And also heresie and superstition take heed of the leauen of the Pharisies yea and in sinnefull corruption as 1. Corinth 5. Likewise a Lyon to signifie both Christ the Lyon of the tribe of Iuda and the deuill that roaring Lyon 1. Peter 5. Likewise serpent is put in good part Math 10. 16. wise as serpents and in ill part Gen. 3. 1. Because the things haue seueral properties and vses hence the words by which these things are noted are applied to sundry significations whereof some be contrary The literall sense of scriptures arising from the words duely vnderstood is the onely true and genuine sense analogies and tropologies are not diuers senses but collections or sundry applications of that one onely true litterall sense or a certaine maner of vttering the same sense as Allegories Too much libertie of playing with allegories in expounding scriptures is very dangerous and hurtfull as also to make figures where none are Origen is taxed of Epiphanius and of Hierome too for his licentiousnesse in turning scripture into allegories wherein also popish Fryers are much faultie This rule is against deuised allegories not against sober allusions It is the best and surest way of interpreting scriptures to expound one place of scripture by another as Esra did Nehem 8. 8. He gaue the vnderstanding by or according to the scriptures so Tremelius reads the place For what better interpreter of the holy ghost then the holy ghost also the scripture being as a light sheweth both other things and it selfe too like the sunne that great light Also there be cleare places enough to open the hard Aug. lib. de doct chr cap. 26. How much to blame are they which send vs to the Fathers to fetch thence all interpretation of scriptures wheras Fathers are to beleeued because they write that which is found in scripture but it is madnesse to make the Pope chiefe Interpreter Howsoeuer some one scripture somtime through difficultie or ambiguity of words and diuersitie of translations seemes to beget diuers senses yet euery scripture hath one certaine and fitt meaning which by all meanes is to be searched after and rested in Howsoeuer many profitable truths may be gathered out of a text yet we may not make euery scripture speake euery thing but what is a greeable to the matter handled scope and phrase aswell as to other scriptures and the anologie of faith to wit the Articles of our Christian Creede the 10. commandements the Lordes prayer and doctrine of the Catechisme Examples hereof innumerable the word Image Rom. 8. 29. is expounded diuersly of likenesse to Christ in holinesse by some in glory by others in afflictions by others Now the matter there handled and scope which is to comfort Christians vnder the crosse shewes the third sense to be only fitt to this place though the other be true and godly Likewise Rom. 10. 17. The word of God is interpreted by writers both of the Gospell the matter of our hearing mother of faith and of Gods commandement sending preachers and commanding them to teach this latter to be more meet sense appeareth by the phrase in that Paul saith not of the word of God but by the c. also by comparing this verse with the first words of the 15. verse Where a text of scripture is so ambiguous as it cannot be found out by vs after diligent search to which sense of two or three to leane vnto that text may be interpreted in both senses August cap. 2. de doct Christ. if the Analogie of faith will suffer nor be against the circumstances of the text hereof such as be preachers of the word shall in course of reading and preaching finde many examples Because it is our duty in interpreting scriptures not to swarue from the generall marke of the whole word faith in Christ and loue towards God our neighbour though wee misse of the particular scope and sense of that place which we handle but euer esteeme that sense to be corrupt that buildes vs not vp in faith and loue Wee must not bring a sense of our owne vnto the scripture but meekely receiue that which the scripture giueth of it selfe Papists in steede of fetching from Scripture the true sense of the word iustified in the epistle to the Romans and of workes where imputed iustice and works after grace and done by grace are plainly ment do bring a construction of their owne vnderstanding them of infused iustice and of workes done before grace in fauour of their owne error touching iustification and merit by workes done after grace by faith It is the ready and high way to all error to interpret scripture by preiudice in fauour of some opinion of our owne Many things be first generally spoken and then presently declared by particulars as 2 Tim. 3. hauing in the first verse said the latter times should be dangerous in the 2 verse openeth it by the particular vices which should raigne in the latter daies There be innumerable such examples which any intelligent reader shall obserue easily in the course of his reading The scriptures diuers times expresse the antecedent or that which goeth before by the consequent or that which commeth after contra Two examples hereof amongst many other are found in one verse Rom. 9.3.3 where a stone of triall as Isay hath it chap. 28. vers 16. is expressed by the consequent A stone of offence for so it proues to the disobedient which stumble at it by vnbeliefe and for not making hast in Esay Paul hath shall not be ashamed and confusion being an effect which followeth hast and precipitancy Though some things in scripture be not only aboue our reason but seeme contrary to reason either vnprobable or impossible yet beware that we neuer do beleeue any false thing to bee taught and deliuered there August Because God being of infinite wisedome may and doth in his word set downe things of vs
others do inioy Also such as haue the least portion want not and such as haue the greatest haue none ouer plus for all haue perfection Euen as many vessels cast into the sea being vnequall measures yet euery one is filled full AEnig 261. How is there one spirit of bondage another spirit of adoption yet the holy spirit is but one Resolution Bondage and Adoption bee but diners affectes of one spirit workeing diuersly in the law too terrifying in the Gospell too comforting Rom. 8. 15. 2. Cor. 3. AEnig 262. What is that that is both kept and giuen at once Resolution Christ giueth the title of sonnes to the faithfull yet himselfe still keepeth it Also the right of heauen hee so keepes as yet he hath be gift bestowed it vpon his members who in way of thankefulnesse for their sonneship and inheritance doe giue to him againe themselues and all their graces which neuer the lesse they do keepe still AEnig 263. How may the childe of Adam be certaine that he is the childe of God Resolution By their faith and the fruits thereof inward and outward See 258. AEnig 264. If the faithfull bee sonnes and heires how is it that they are persecuted and contemned as Vassals and Outcasts Resolution Through the malice of Sathan wicked men who neither know them nor God their father but hate God in them and them for his sake who permitteth his children to bee abused by the world because it makes for their present triall and for the increase of future glorie 1. Ioh. 3. 1. and 1. Pet. 1. 6. 7. Rom. 8. 18. AEnig 265. Seeing the spirit of feare is contrarie to the spirit of adoption how then can they feare which are once adopted Resolution Adopted children of God feare not now with a seruile feare of punishment only as slaues their Lords or malefactors their Iudge this feare is expelled by faith but they do still feare the displeasing of God with a childe-like reuerence out of a louing affection to God as vnto a father Psal. 13. 4. they feare transgression rather then condemnation AEnig 266. How can they be said to bee reconciled vnto God whom God did alwaies loue Resolution The elect were euer loued of God in his eternall decree and purpose yet being by Adams disobedience imputed and their owne naturall corruption together with the fruites thereof become enemies to God and hee to them sinne hauing made a separation they are actually reconciled being loued indeed when by their faith they doe laie hold on the death of Christ for remission of sinne and haue the image of God restored by the spirit of sanctification Rom. 5.7.8.9 AEnig 267. What is that which at once is both olde and new and how Resolution The soule of an elect man by grace of sanctification is renewed to the likenesse of God in righteousnesse and true holinesse yet still reteineth much oldnesse of corruption new it is then by reigning grace and old it is by remaining sinne Rom. 7. 23.24.25 AEnig 268. How may one at once be both persit and vnpersit Resolution The Saints be perfit by imputation of Christs perfection Also in respect of their sincere delire to please God and of their endeauour toward actuall perfection yet in respect of their manifold wants and sinnes the best men are still vnperfect Phil. 3. 12. 13. AEnig 269. How may one and the selfe same person be all flesh and all spirit at once Resolution The childe of God because hee is sanctified throughout in all parts therefore is all spirit but because his sanctification is not perfit in degree therefore he is also all flesh spirit and flesh grace and corruption being so mixed together in the whole man as wine and water in a cuppe or as light and darkenesse in the aire at the break of the day Rom. 7. 14. 15 16. AEnig 270. Who is he that hath two bodies and two spirits at once yet is but one man and how this may be Resolution A truely sanctified person hath one body of flesh another of death Rom. 7. 24. Also he hath one spirit which is his soule and the holy spirit whereby he is led Rom. 8. 1. AEnig 271. Who is he that at once is both free and bound and how this may be Resolution Euery Saint is free both from the curse and power of sinne the bondes whereof are broken in his new birth yet he is bound still to serue God his Creator and redeemer in newnesse of life Rom. 7. 6. AEnig 272. How may one man at once be both vnder grace and vnder the law and yet hee that is vnder grace is not vnder the law Resolution One man at once may both be vnder grace and vnder the instruction and regiment of the law Yet whosoeuer is vnder grace at the same time he is not vnder the malediction and irritation of the law but is freed from it as it is the strength of sinne and accurseth euery sinne Rom. 6.14 7.4.5 AEnig 273. How may one lawfully kill himselfe Resolution Himselfe in Scripture signifieth the corrupt lasts of our reason and will which may lawfully be killed by mortification Col. 3.5 but himselfe that is his person he must preserue and cherish Eph. 5. AEnigma 274. How may one both loue himselfe and deny himselfe at once Resolution Thus. One may loue his person which is himselfe and deny his euill affections which are as himselfe at one time AEnig 275. How may it be that one should sinne no more while he liues And yet there is no man liuing which senneth not Resolution He may be said to sinne no more who earnestly striueth against his sin to weaken and keepe it vnder and in whom the desire and pronenesse to sinne is corrected by grace such a one by reason of his affection would not sinne and by reason of his strife against sinne he sinneth lesse then he was wont to doe daily casting new mould vpon his sinnes to bury them AEnigma 276. How is it that sinne doth still liue in vs if sinne be dead in vs and we dead in it Resolution It fareth with sinne in a truly sanctified person as it fareth with a souldier that hath taken a deadly blow yet still mooues and stirs or with a sick man who still liues yet hath a deadly vnrecouerable disease likewise sinne in the godly hath by mortification taken a deadly wound and can neuer recouer his former strength yet is still aliue moouing and tempting vs to breake Gods law Rom. 7. 22. AEnig 277. How may one bee raised from death whiles he is aliue From the death of sinne the Elect are raised by Christ euen while they are aliue in the flesh to walke in newnesse of life Rom. 6.4 this is the first resurrection AEnig 278. How may there bee in one man both peace and warre at once Resolution Peace with God warre
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