Rule Examp. 4 4 Rule Reason 5 5 Rule Examp. Reason 6 6 Rule Examp. 7 7 Rule Examp. Reason 8 8 Rule Examp. Reason 9 9 Rule Examp. Reason 11 11 Rule Examp. 12 12 Rule Examp. Reason 13 13 Rule Examp. Reason 14 14 Rule Examp. 15 15 Rule Examp. Reason 16 16 Rule Examp. Reason 17 17 Rule Examp. Reason 18 18 Rule Examp. Reason 19 19 Rule Examp. Reason 20 20 Rule Examp. Reason 21 21 Rule Examp. Reason 22 22 Rule exam 23 23 Rule Examp. 24 24 Rule Examp. 25 25 Rule Examp. Reason 26 26 Rule Examp. 27 27 Rule Examp. 28 28 Rule Examp. 29 29 Rule Examp. 30 30 Rule Examp. 31 31 Rule Examp. Reason 32 32 Rule Examp. Reason 33 33 Rule Examp. Reason 34 34 Rule Reason 35 35 Rule 36 36 Rule Reason 37 37 Rule Reason 38 38 Rule Examp. Reason 39 39 Rule Reason 40 40 Rule Examp. Reason 41 41 Rule Reason Examp. 42 42 Rule Reason 43 43 Rule Examp. Reason 44 44 Rule Examp. 45 45 Rule Examp. 46 46 Reason Reason 47 47 Rule Reason 48 48 Rule Examp. Reason 49 49 Rule 50 50 Rule Examp. 51 51 Rule Examp. 52 52 Rule Examp. Reason 53 53 Examp. Examp. 54 54 Rule Examp. Reason 55 55 Rule Examp. 56 56 Rule Reason Examp. 57 57 Rule Examp. Reason 58 58 Rule Examp. Reason 59 59 Rule 60 60 Rule Examp. 61 61 Rule Examp. Reason 62 62 Rule Examp. 63 63 Rule Reason 64 64 Rule 65 65 Rule Examp. Examp. 66 66 Rule Reason 67 67 Rule 68 68 Rule Reason 69 69 Rule Examp. Reason 70 70 Rule Reason 71 71 Rule Examp. Reason 72 72 Rule 73 73 Rule 74 74 Rule Reason 75 75 Rule Examp. Reason 76 76 Rule Examp. 77 77 Rule Reason Examp. 78 78 Rule Examp. Reason 79 79 Rule Examp. 80 80 Rule Examp. Reason 81 81 Rule Reason Examp. 82 82 Rule Examp. Reason 83 83 Rule Reason Examp. 84 84 Rule Reason 85 85 Rule Reason Examp. 86 86 Rule Examp. 87 87 Rule Reason 88 88 Rule Examp. Reason 89 89 Rule Examp. Reason 90 90 Rule Reason 91 91 Rule Examp. 92 92 Rule Reason Examp. 93 93 Rule Examp. 94 94 Rule Reason Examp. 95 95 Rule Reason Examp. 96 96 Rule Examp. 97 97 Rule Examp. Reason 98 98 Rule Examp. Reason 99 99 Rule Examp. 100 100 Rule Reason Examp. 101 101 Rule Reason Examp. 102 102 Rule Reason 103 103 Rule Examp. 104 104 Rule Reason Examp. 105 105 Rule 106 106 Rule 107 107 Rule Examp. 108 108 Rule Reason Examp. 109 109 Rule Examp. 110 110 Rule Examp. 111 111 Rule Reason Examp. 112 112 Rule Reason 113 113 Rule Examp. Reason 114 114 Rule Examp. 115 115 Rule Reason 116 116 Rule Reason Examp. 117 117 Rule 118 118 Rule Examp. * * Therefore idlely doe Papists seeke to gather their Purgatory from hence 119 119 Rule Examp. Reason 120 120 Rule Examp. 121 121 Rule Examp. Reason 122 122 Rule Examp. 123 123 Rule 124 124 Rule Examp. Reason 125 125 Rule Examp. 126 126 Rule Reason Examp. 127 127 Rule as Rom. 11.9.10 Examp. Reason 128 128 Rule Reason 129 129 Rule Examp. 130 130 Rule 131 131 Rule 132 132 Rule Examp. 133 133 Rule Examp. 134 134 Rule Examp. Reason 135 135 Rule Reason Examp. 136 136 Rule Examp. 137 137 Rule Examp. 138 138 Rule Examp. 139 139 Rule Reason Examp. 140 140 Rule Examp. 141 141 Rule Examp. 142 142 Rule Reason Examp. 143 143 Rule 144 144 Rule Examp. Note 145 145 Rule 146 146 Rule Reason 147 147 Rule Reason Examp. 148 148 Rule 149 149 Rule 150 150 Rule Reason 151 151 Rule 152 152 Rule Examp. Reason 153 153 Rule Examp. Reason 154 154 Rule Examp. 155 155 Rule Reason 156 156 Rule Reason 157 157 Rule Examp. 158 158 Rule Reason Examp. 159 159 Rule 160 160 Rule Reason Examp. 161 161 Rule Examp. 162 162 Rule Examp. 163 163 Rule Reason Examp. 164 164 Rule 165 165 Rule Examp. 166 166 Rule Examp. 167 167 Rule Examp. 168 168 Rule 169 169 Rule 170 170 Rule Examp 171 171 Rule 172 172 Rule Examp. 173 173 Rule 174 174 Rule Examp. 175 175 Rule Examp. 176 176 Rule Examp. Note 177 177 Rule Examp. 178 178 Rule Examp. 179 179 Rule Examp. 180 180 Rule Examp. 181 181 Rule Examp. 182 182 Rule Examp. 183 183 Rule Examp. 184 184 Rule Examp. 185 185 Rule 186 186 Rule Examp. 187 187 Rule Reason Examp. 188 188 Rule Examp. 189 189 Rule Examp. 190 190 Rule 291 291 Rule Examp. 292 292 Rule 293 293 Rule GOD. Pro. 8. 14. 1. Sam. 2.2 Eph. 1.11 A Spirit Vnchangeable Act. 17.28 Most Glorious 1. Ioh. 1.5 Tim. 6.16 Impassible Gen. 6.6 Of infinite knowledge A most single Essence Incomprehensible Act. 7. 1. King 8â— A most perfect Self-being Omnipotent or Almighty A twofold power in God or one power diuersly considered Most holy Searcher of all Hearts Most free Psal. 33. Most True and Faithfull Most Iust. 2. Cor. 5. Rom. 4.3 4. Most mercifull Iudge of the world Eternal An vncreated Spirit No Author of sin An infinite perfection Most terrible to the wicked Vnitie of Godhead and Trinitie of persons Coessentiall Coeternall Coequall Christ the only begotten Sonne Coequall with his Father Distinction of persons The names of the persons put essentially Creation of the world out of nothing By the word and commandement of God Contrary to the ordinarie course of Nature Creation of Angels Within the six daies Man created after the likeneâ— of God Made perfect euery way All men alike by Creation All men created in Adam With libertie of will Adam sinned voluntarily He was seduced by the Tempter The effects of Adams Fall Sinne. Eternall Death All the miseries of this life and naturall death Originall sinne Adams fall ocasion of mans restoring to a farre greater happines Adams pride Sinne originally from Adam rather then from Eaue Their eyes opened Of the propagation of Sinne into the Soule How the Soule becomes sinfull Infants be Sinners and how Originall sinne forbidden in the whole law Sinne and Death whence they came Sin a most hurtfull thing A most filthie thing To whom sinne and Death proue hurtfull Gods decree of predestination Most Iust. Most Free Most Holy Disposing all things to good Endes Decree of Election Rom. 6.23 How death is Decreed of God Decree of Election is not of euery one Reprobation Gods will but one It hath diuers considerations It is most iust Prouidence Iust and wise Not tied to Meanes but free Two faults about the Meanes Prouidence in all Things Ouerruleth the successe of mens actions 1 1 Prouidence euen in Death 2 2 In Martyrdome 3 3
from our corrupt nature as an halting horse being beaten with the waggoners whip hee mooues and stirres because of the striker but lamenesse or halting is from some defect in his bones AEnig 22 How can God receiue ought of others himselfe being an infinite perfection Resolution God receiueth prayers and praises and other duties from his children as his due homage and seruice not to adde any thing to his own perfection for if one be good God is not made more righteous as the sea is not fuller by the drops that fall into it or by the recourse of riuers vnto it AEnigma 23. How should he bee a consuming fire who is full of pitty and bounty Resolution To wilfull and impenitent sinners he is a consuming fire but to such sinners as beleeue and repent he is a most mercifull God Command 2. AEnig 24. How may one be three and these three but one Resolution God being but one in substance yet is distinguished into Trinitie of persons the subsistences or persons being three Father Sonne and Spirit yet the diuine Essence is but one being equally communicated to each Math. 28. 19. Ioh. 1. these Three are one a secret to be admired AEnig 25. How may three be Eternals or Almighties yet there be not three Eternals nor three Almighties Resolution The three persons of the Trinitie be each of them Eternall and Almightie each person being God of himselfe yet the Godhead being but one there is but one Eternall and one Almighty this secret is to bee adored and not searched into AEnig 26. 27. How can one beget a sonne yet himselfe not be before that sonne c. How can the begetter bee before his sonne yet that sonne not to bee after his father Resolution of both God the Father begot his Sonne Christ by an vnconceiueable generation and so was before him in order of nature but not afore him in order of time because the Sonne was begotten by an euerlasting generation AEnig 28. How can Christ be God of God yet be God of himselfe Resolution Christ is God of God in respect of his person or Sonneship which hee hath by relation to the Father for he is a Sonne as being begotten of his Father but in regard of the Godhead or diuine Essence which is one and the selfesame to all the three persons he is God of himselfe euen God blessed for euer Rom. ☞ AEnig 29. How is Christ the selfesame God with his Father yet the Father is greater then he Resolution Christ as he is the Sonne thought it no robbery to bee equall with God Philip. 2. he and his Father being one mighty God Iohn 10.30 I and my Father are one But as was Incarnate and became the Mediator of our Redemption so the Father is greater then Christ for Christ as Mediator being his Fathers seruant Esay 5.11 was sent to doe his Fathers will Iohn 20.21 as my Father sent me c. AEnig 30. If Christ be the onely begotten Sonne then how are all belieuers his sonnes Resolution Christ is the only begotten sonne because he only is the naturall sonne Beleeuers being by nature not the sonnes of God but of wrath become his sons only by adoption and grace Iohn 1.14 Gal. 4.5 Eph. 2.3 AEnig 31. What is that which is sent yet is not inferiorto the sender It is either Christ sent of his Father or the Spirit sent both of Father and Sonne yet all these being one God and coequall none being aboue another Sending is not alwaies a note of preheminence or superioritie Acts 11. 36. where Superiors be sent of Inferiors AEnig 32. What is that which is one with another yet is another from that one Resolution The Father is one with the Sonne in substance yet an other person the Spirit also is another person distinct from the Sonne yet one in essence In the Trinitie there is one person and another yet not one thing and another this is a great secret Also all the faithfull are one with Christ and amongst themselues yet the persons bee distinguished one Christian is not another in respect of persons yet amongst all Christians there is a communion all being one mysticall body This word Father and the word Spirit are put in scripture personally each for one distinct person Mat. 28. and somtimes they be put essentially for the whole godhead and thus God is called the Spirit Iohn 4. 24. and Christ is called the Father Esay 6.9 AEnig 33. How can something come out of nothing Resolution By a created finite power such as in art and nature somthing cannot be made but out of matter and stuffe praeexistent or being before but diuine power being infinite and vnbounded was able when there was nothing to create the matter and formes of all things which were formed Gen. 1.1 Heb. 11.2.3 those things which we see were made of things which did not appeare AEnigma 34. How can there be a Palace made without matter or instrument or without knowledge or consent of him that was the Lord that should dwell in it Resolution That Palace is the world which God made by his word only Ps. 148. he spake the word and they were created Gen. 1.2 and he made it when as MAN the Lord of it was not created so well did God prouide for men to build and furnish them an house to dwell in before themselues were AEnig 35. 36. 37. 38. How can there be light where there is neither Sunne Moone Starre or Candle How can there be darknes where there is no night and how Waters where there is neither Sea Riuer nor Raine and how Trees and herbs without setting or planting Resolution of all fower All these things hapned in the work of Creation only see Gen. 1. to teach all men so to vse meanes as to acknowledge a God in them and notwithstanding we haue no meanes yet to depend vpon God who worketh by them or without them as he will 39. How is it that the Angels are not mentioned amongst the works of creation being Gods chiefest creatures Resolution Moses applying himselfe to the capacitie of the ruder multitude doth mention expresly sensible works only as the fittest glasse for the vulgar therin to behold their Creators glory yet so as he doth not wholy passe by Invisible and Spirituall creatures for in the first of Genesis verse 1. he saith that God made heauen and earth that is them and all in them also in chap. 2. verse 1. he saith God made the heauens and the whole hoast or army of them the Angells being a chiefe part of this Armie AEnig 40. How may a wicked man of a corrupt nature be called God Psalm 82.6 yet he not be God who is partaker of the diuine nature Resolution Adam being created in perfect righteousnesse and holinesse was partaker of the diuine nature as Peter calls these godly properties 2. Pet. 1. 4.
ecclesiasticall estate whose seauen heads are seauen hills and the ten hornes are the seuerall Kings that gaine their riches and power to vphold it Apoc. 17. 9. 12. AEnig 205. Who is that that fitteth in the Temple of God yet neither that Temple wherein he sitteth nor himselfe be any sound member of the Church of God Resolution It is that Antichrist raigning where God once had his Temple and Church which now through Idolatry and errors is become a cage of vncleane birds the habitation of deuils the hold of all foule Spirits aduersary to Christ and his Church Apoc. 18.2 AEnig 206. Where is the market wherein wine hony and milke are to be bought without money Resolution It is the publike assemblies of the Saints wherein the graces of the Spirit for their great sweetnesse and profit likened vnto wine milke and hony are to bee had and obteyned freely from God who takes nothing for them at our hands howsoeuer his Sonne hath with a great price purchased them for vs. AEnigma 207. How may one be a Sheep who neuer came in the folde Resolution The Elect not yet called are the sheep of Gods purpose who hath decreed to gather them by his word and spirit into the fould of his Church and to make them sheep of his vocation Iohn 10. AEnig 208. What name is that which none knowes saue he that receiues it Resolution It is the name of the child of God Apoc. 2. 17. 1. Iohn 3.1 or to be called the child of God AEnig 209. How can a sister marry the brother and brother marry to brother yea and naturall mother to a naturall sonne and all this without sinne Resolution Euery one that doth the will of God is vnto Christ as his brother and sister yet linked to Christ by a spirituall mariage whereby the Virgin Mary is espoused vnto Christ hir own naturall Sonne to whom she is maried by faith as all beleeuers be AEnig 210. How may one bee a mother that neuer had childe Resolution All the Godly among whom many be childlesse are vnto Christ as his mother dearly loued Math. 12.49 AEnigma 211. How may there be a mariage betweene the quicke and the dead Resolution Thus the Elect which are dead to sinne through mortification are maried vnto Christ in heauen Rom. 7.4 AEnig 212. What creature â—s that which is both in heauen and earth at once and how this may be Resolution It is the true beleeuer who as touching his person is heere on earth yet at the same time as touching his owne hope and in Christ his head hee is in heauen Eph. 2.17 AEnig 213. What liuing creature is that that is neither plant beast woman man nor Angell Resolution It is the new man or new creature which liues vnto God 2. Cor. 5. 16. Rom. 6.9 AEnig 214.215.216 How can one bee a King and haue no subiects to rule How may one be a Priest that is of no order How can one be a good Prophet and no Minister Resolution Euery true Christian is a King to raigne ouer his lusts by grace till he reigne with Christ in glory And a Prophet to teach himselfe and those vnder his charge And a Priest to offer spirituall Sacrifices all the works of his calling acceptable to God thorough Iesus Christ. 1. Peter 2.9 Apoc. 1.6 Col. 3.16 AEnig 217. What men are they who while they liue neuer come to the age of men and how Resolution Christians which be men in yeeres yet so long as they liue heere neuer attaine to the age of perfit men in Christ Eph. 4 13. they daily grow toward it but are not of full age till they come into heauen AEnig 218. Who is he that being but a meere man is more excellent then the Angels Resolution It is euery good Christian who by incorporation into Christ is become his true member flesh of his flesh and bone of his bone which is a dignitie and excellencie deigned to the very Angels who are as seruants to minister vnto the elect in this respect that they are one with Christ and Christ one with them Hebr. 1.14 4.6.7 8.16 AEnig 219. Who is he that serues euery man yet is not the seruant of any man And how this may be Resolution The godly Christian through loue is ready to doe seruice vnto euery one that needs him Galat. 5.13 yet will he not suffer his conscience to become seruant and bond to mens traditions 1. Cor. 7. AEnig 220. Who is he that liues in the world and yet is none of the world And how this may be Resolution It is the child of God who still remaines in this elementary world amongst men till he be translated into the celestiall world amongst the Angels In the meane while he is none of the vnbeleeuing world out of which God hath singled him by an effectuall calling to Christ. Ioh. 15.19 AEnig 221. What Children bee they which neuer had any Mother Resolution They be the holy elect Angells who are the children of God though not by adoption for they were neuer out of fauour yet by creation Iob 1. AEnig 222. What is that which makes things which are not to be Resolution It is an effectuall calling by the spirit which maketh the elect who were not actuall members of Christ and sonnes of God to become such as in the creation things which were not meere made to exist and bee in an instant AEnig 223. How came Christ to call sinners to repentance yet many which heard his call did not repent Resolution The end of Christs comming it was effectually to call elect sinners being changed by grace and made obedient to the voice of the Caller whereas other sinners were generally and outwardly called by his word without the quickning spirit of Christ to bowe their heart AEnig 224. How can things which are not confound things which be Resolution When poore simple contemptible persons which in common account are not be called vnto Christ and the wise the rich the noble of the world which onely are seeming to be something be passed by thus doth God by things which are not confound things which are making it appeare that the glorious things on which the world doteth are nothing with him 1. Cor. 1. 26.27.28 AEnig 225. How may one haue eternall life before he comes at heauen Resolution Whosoeuer truly beleeueth God to be his God and Father in Christ being also led by the spirit of Christ he hath now the beginning of eternall life though he but a pilgrim heere on earth Gal. 2.5 last AEnig 226. 227. How may one be blessed who beleeues and sees not yet beleeuing to bee all one with seeing How can one walke by faith and not by sight whereas faith is nothing but sight the Resolutions One who doth beleeue though he neuer saw Christ with bodily sight he is a blessed man yet
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
Theologicall Rules TO GVIDE VS IN THE VNDERSTANDING and practise of holy Scriptures Two Centuries Drawne partly out of Scriptures themselues Partly out of Ecclesiasticall writers old and new ALSO AEnigmata Sacra Holy Riddles Or Misticall Cases and Secrets of Diuinitie with their Resolutions Foure Centuries The vnfolding whereof layeth open that Truth that concerneth Saluation By T. W. Preacher of the word LONDON Printed by Edw. Griffin for Fran. Burton and are to be solde in Pauls Church-yard at the signe of the greene Dragon 1615. TO THE CHRISTIAN READER IT is not the words of holy Scriptures onely but the sense and meaning Beloued in Christ which is carefully to be searched after of all those who desire the knowledge of that Truth which bringeth to saluation such as endeuour to liue thereafter This appeareth well by that worthy sentence of a Greeke Father affirming That Pietie consisteth not in the sound of the Ayre but in the force of things signified whereunto accordeth that of Hierom the Latin Father The Gospell consisteth in the inward marrow of the sense and not in the outward sound of words not in the leaues of letters but in the root of reason To this purpose as I haue heretofore trauelled to lay forth the signification of words in Scripture by a short and easie Dictionarie already by me published to the world in the kinde acceptance whereof and other my labours I haue tasted of thy curtesie to my great encouragement So haue I now therevnto added Two Centuries and more of Theologicall Rules and aboue Fower Centuries of Mysticall Cases and Secrets of Diuinitie with their Resolutions as good helps and means to bring to light the hidden vnderstanding of the Scripture For certaine it is as humane Arts and Sciences bee they Grammar Logick or the rest so neither Diuinitie which is the Arte of Arts and Queene of Sciences can either bee taught or learned without Precepts and Rules And as it cannot be practised so can it not bee vnderstood without speciall fit Rules to guide vs in the Interpretation For the most of these Rules especially such as bee deriued from ancient writers I am beholden to Flaccius Illiricus the rest I either collected out of later moderne writers or by my owne obseruation I haue also added an Explication of all the Rules which bee drawne immediately out of the Scriptures To the other which be collected out of Ecelesiasticall Authors I haue for the most part ioyned both Reasons and Examples to explane them the better Some of these Rules doe further our vnderstanding in the Old some in the New Testament and some in both Some of them will steed vs in the Doctrines some in the words and formes of speeches vsed in the Scriptures and some serue to gouerne vs in the studie and practise of the word Whatsoeuer vse or worth they bee of which I verily hope will be much and manifold I dedicate them to all the Faithfull whersoeuer throughout this land dispersed If any either Ioshua or other young man shall out of enuy or iealousie obiect that by this meanes not only Eldad and Medad but as Chrysostome speakes the Shepherd and the Husbandman and the Spinster will bee able to prophesie and know as much as some Preachers do An answer is framed to my hand by Moses the man of God I would to God that all the Lords people could prophesie and that the Spirit of the Lord were put vpon them And by Paul Let the worde of God dwell plenteously in you in all wisdome Col. 3. 16. If this satisfie not The next answer is that if they who finde fault will labour to doe as much or much more seruice to the Church by their painfull endeuours they shall doe it I assure them without enuy on my part As for you beloued in the Lord take in good worth I beseech you both these my Two Centuries of Theologicall Rules and also my Power Centuries of AEnigmata Sacra or Mysticall Cases and Secrets of Diuinitie annexed of whose vse see their proper Preface and improoue them to your greatest spirituall gaine in Christ. To whose Grace I commend and commit you to bee guided and comforted by it for euer Farewell from my house in Canterbury 1615. Yours to his vttermost T. W. Theologicall Rules drawen partly out of holy writ partly out of ecclesiasticall writers both ancient moderne seruing to guide vs in the vnderstanding and practise of holy Scripture 52. Rules drawen immediately out of themselues ASKE and yee shall haue Seeke and yee shall finde Knocke and it shall be opened vnto you Math. 7. 7. The true and sauing knowledge of the Scripture by most earnest and daily praiers is to be begged of God through Christ Iam. 1. 5. Christ begun at Moses and interpreted to them the Scriptures and opened their wits that they might vnderstand them Luke 24. ver 27.45 It is Christ his office to open to man both the Scriptures by the ministerie of the Church and his minde by illumination of his spirit The spirit shall lead you into all trueth he shall write the law of God in your heart Iohn 14.26 Ier. 31.33 The holy spirite is both author and interpreter of Scripture which as it is inspired by the holy ghost so by his enlightning it must be beleeued and practised Therefore the high and soueraigne authority of interpreting of Scripture doth belong neither to Councels Fathers nor Pope but to the holy spirit the inditer of the Scriptures he is the principal interpreter 2. Pet. 1. 20. hee that makes the law is best and highest interpreter of the law In Christ are all treasures of knowledge and wisdome Col 2.3 We must desire to know nothing beyond or aboue or besides Christ then whom in the scriptures god hath reueled no greater nor no other thing euen Paul made this the bounds of his knowledge desiring to know nothing saue Christ and him crucified One tittle or Iod of Scripture shall not perish but be fullfilled Nothing is to be lightly regarded which is found in holy scripture Mat. 5. 18. How can they preach except they be sent how can they heare without a preacher how can they beleeue except they heare Rom. 10.14.15 We must depend for sound instruction not vpon mens traditions or fantasticall reuelations but vpon the sacred ministery set vp of god in his church which is the piller and ground of trueth because it propoundeth the trueth of doctrine and maintaineth it not because it ouerrules the sence Turne not from my precept neither to the right hand nor to the left neither put to them nor take from them Deut. 5. 38. 12. 32. The scripture giues vs a perfect direction both for faith and manners Christ is the end of the law to euery beleeuer Rom. 10,4 Christ with his passion and obedience is the summe marke and perfection of the whole law
as a schoolemaster leads vs Gal. 3.24 and in Christ all the promises of the Gospell are fulfilled 2. Cor. 1.20 the ceremonies also shadowed him and figured him who was the body Col. 2.17 but the body is in Christ. Therefore all hearers and teachers if they will profit in all their hearing teaching and reading must haue the eye of their minde turned toward Christ as the faces of the Cherubins were turned toward the Mercy-seat Do thus if euer you will do well digest this rule practise it pray for grace to do it it is a rule of rules August in Psal. 71. In some sacred stories and other places of holy scripture some thing is left out which in some other place of scripture may be found August in Psal. 77. Example in Heb. 12.21 Reports of Moses which is omitted in his story Exod. 9. Also Dauid in Psal. 105. mentioneth diuers things which in the story Exod. 4.5.6.7 chapters was left out The reason whereof is not forgetfulnesse or ouersight but the spirit setteth downe the sense in some places and the words in another affecting breuitie and to stirre vs vp to more search All testimonies of scripture are healthfull to men of sound vnderstanding dangerous only to the peruerse and froward who will not bowe their blinde reason and stubborne affections to the scriptures but wrest them to their owne peruersnesse August in Psal. 48. 2. Pet. 3.16 The knowledge of tongues H G L. also of Artes Gr. Rh. L.R. c. and good store of good Interpreters bee needfull for such as would so exactly know the scriptures as to be able learnedly and exactly to expound them to others The scriptures speake some things of Christ the head which also belong to his Church the body Aug. in Ps. 21. as Acts 4.9 why dost thou persecute me i. my members also 1. Cor. 12. 12. euen ' so is Christ i.e. the Church which is the mysticall body of Christ. The reason is because of the most straite coniunction between the head and the body Some speaches of scriptures are affirmed of or directed to one which belong also to others August Math. 16. 17. 18. the words of Christ to Peter were ment to all the Apostles as well as to him as appeareth by Iohn 20.22.23 The reason Christ tooke his beginning of one to teach vnitie to his Church in the confession of faith Of this nature be the Epistles of Christ intituled to the Angell of the Church but directed and ment to the whole Church See Reuel 3. 16. The reason is because the health or decay of the flock depends vpon the worth and vnworthinesse of the pastors Some things are said in scripture not according to the truth of the thing said but after the opinion of the time as others thought Thus Scribes and Pharisies are termed righteous Luk. 15. Hieron in Math. cap. 24. Thus also they bee called builders Acts 4. and Ioseph Christs parent or father Luk. 2. and thus hypocrites are said to haue faith Iames 2.18.19 Those good words of Scripture which we do not presently vnderstand let vs religiously beleeue and diligently ponder till the spirit open our wits Aug. in Psal. 54. Because it pleaseth God to keep our wits shut for a time that wee shall not distinctly see what yet wee are bound to credit for truth because it comes from a God of truth Thus did Peter Iohn 6. 68. and Mary Luk. 2. 51. The scripture vseth to call men by the names of beasts Chrysost. in Gen. homil 12. Thus the Pharisies and malitious Iewes are called serpents Math. 3.8 hereticks dogs Phil. 3.2 desperate sinners swine Matth. 7. wicked slanderers aspes Romanes 3. meeke ones doues wise ones serpents for the likenesse of qualities and passions there be giuen the same or like names to diuers creatures Scripture doth not alwaies allow the things and actions from whence similitudes be fetched Aug. in Ps. 157. as the fashions and manners of thiefes vniust stewards and Iudges Sacred scripture affordeth vs examples of all vertues theologicall politicall morall oeconomicall yea and of all vices prescribing remedies against all sinnes Chrys. in Act. homil 9. Examples of this rule abound euery where and offer themselues to the Reader that obserues the scripture The reason is because Gods word is perfect so is no other writing of any author whatsoeuer The knowledge of humane histories written of the Persians Babylonians Graecians and of the Romanes especially brings no small light to vnderstand sundry parts of scripture namely the books of Daniel and Reuelation which conteine historicall prophesies of things to be perceiued by the euents which are recorded in prophane and ecclesiasticall historiographers Euents of things set downe in humane stories is best interpreter of the prophesies in the Reuelation which book to the Fathers which saw not the euents as we do was therefore darker and harder to them then to vs. In way of disputation the Scripture somtimes infers some absurd consequents which follow vpon some error held by others whom the holy ghost would reforme by laying forth the absurdities which attend vpon their false opinion Augustinus de doct christ l. 2. â— 31 Examples hereof Rom. 4. 14. also 1. Cor. 15.16.17.18 For there is no better way to convict an erronious or hereticall fellow then by laying forth the wicked or foolish things which ensue and arise from his false conceits and thus also the truth is much holpen We may not neglect or lightly esteeme or slightly passe by any thing which we read in Gods word bee it mention of names or obseruation and distinction of time rehearsall of rites and pedegrees or any such matter which may be thought meane Because the holy Scripture being a word of a God infinite in wisdom conteins an infinite treasure if it haue exquisite searchers Did not Paul from obseruation of the time when Abraham was circumcised Rom. 4. 8. and when the Law was giuen Gal. 3. also from Christ his suffering without Ierusalem and from killing the beasts without the camp Heb. 3. gather very wholesome and waighty truths ergo contemn nothing which is found therein Chrys. Hom. 22. and 24. vpon Genesis To the vnderstanding of Scripture there needs great search Iohn 5. with earnest prayer Psal. 119. The reason because otherwise that which lyeth deep in the bottom for want of care may remaine hid from vs. Chrysost. One and the selfesame trueth is taught by many sundry similitudes in sacred scripture and in sundry formes somtime by precept somtime by exhortation sometime in prayers in thanksgiuings in examples and sometime in threatnings August in Psal. 8. The reason is that by varying the manner and forme of speach and teaching not only disdaine and weariness may be remooued but the truth receiueth better impression through such kinde
haue a profound meaning This order of reading I hould fittest for such as bee simple but for the more learned and namely for students in diuinity I wold commend another course out of M. Perkins to beginne with the Gospell of Iohn and the Epistle to the Romans after with the Prophet Esay because these three bookes be as the keyes to open the vnderstanding of the rest Wee may reuerently thinke of the bookes of Apochrypha and of their authors but seeing they are not receiued into the number of Canonicall scriptures wee may not build our faith on them nor alleage them for confirmation of doctrine but reade them for information and institution of our manners receiuing them so farre as they agree with diuine oracles August de ciuit dei 18. cap. 38. Hierom. This rule checkes such as make Apocripha the ground of their Sermons and a rule of faith equall to the Canonicall as Romanists doe There bee certaine writers or authors as Iehn 2. Cron. 20. 34. named in scripture whose bookes are lost being neuer Canonical but as the Chronicles of England August 18. de ciuit dei cap. 38. In the new Testament written in Greeke there be Hebrew or Syriacke names and wordes whereof some haue their interpretation set by them as Bar Ionah the son of Ionah Bartimaeus the sonne of Tymaeus Barnabas the sonne of consolation Boanarges the sonnes of thunder Abba Father Emanuel God with vs. Golgotha a place of sculs c. and some haue not interpretation as being more common and familiar as Amen c. Hieron in Galat. 4. What reason then haue Papists from these words to collect that the seruice of the Church should all bee in a strange tongue It is the manner of the Propheticall writing first to vse reprehensions and threatnings of iudgement and after to ioyne the promises of mercy by Christ to come Because men are not to receiue comforts before their naturall pride being humbled and tamed with feare they can see a neede and haue a desire after the promises of grace see in Esay 1.2 also 9. 10.11.12 also chap. 51. 52. 53. 54. Ioel. 2. Hieronimus in Hose 5. Isay. 16. This rule may be a directory for preachers to gouerne their teaching for the manner of it in respect of their hearers vnhumbled Sacred writers sometime write so of themselues as if they were others as Moses saying hee was the meekest on earth Numb 12. 3. and Iohn This is the disciple whom Iesus loued And Paul 2. Cor. 12. 1. 2. 3. see also Iohn 20. 30. and that other disciple which walked with Cleopas to Emaus is thought to bee Luke who wrote the story This witnesseth their modestie and whereas holy men of God in scripture reueale their owne faultes this sheweth their sincerity as Mathew reports his owne forsaking of his Lord with his fellow Apostles Math. 26. 35. Also Paul reportes his owne persecution and blasphemy 1. Tim. 1.13 also Iohn reports his owne slippe in falling downe and worshipping the Angell which appeared to him Reuel 19. 10. Moyses his owne hastinesse and vnbeleife at the striking of the rocke Numb 20. 12. which shewes that in penning of scripture they were guided by the spirit of God not led by priuate motion For then it is likely they would not haue published their owne follies and faults to all the world 2. Pet. 1. 20. Gregor in his preface on Iob. This rule may be a stay to such as shall bee at any time tempted to doubt of the scripture whether they be of diuine authority Sundry interrogatiues in scripture haue the force of negatiues denying that which seemeth to be but asked after as those interrogations which bee found together Rom. 10. 14. 15. the meaning of euery interrogation there is negatiue as if it were said they cannot Some againe do so aske a question as they require and haue an expresse answere Psal. 15. 1. Rom. 11. 1. Rome 3. 12. the vse of them in scripture is commonly to quicken attention or to vrge more vehemently the affection or to prepare way for some waighty and wholsom discourse The bookes of holy scripture whether they haue the writes name or not it much skilleth not so long as we are resolued in our mindes by the holy Ghost that they come from God Because the authority of scripture dependeth not on the pen man but vpon God the Authour Therefore knowing the Epistle to the hebrewes to bee inspired of the holy Ghost we receiue it with as much faith and reuerence as those other Epistles which haue the Secretaries name set before them The whole scripture is called a Bible as if it were one booke Because it is written all by one spirit Also it is called the Bible by an excellency because it is the most worthy and necessarie booke as if in comparison of it none other deserued the name of a booke as indeede they doe not considering the Author subiect and the ende of it being inspired immediately of God teaching Christ and faith in him for eternall life in heauen to the glory of Gods free grace toward elect sinners The scripture sometime writeth future things in the time past Rom. 8. 30. whom he hath predestinated them he hath called whom he hath called them he hath iustified whom he hath iustified hee hath glorified such like speeches there bee many in the Prophets The reason is because Hebrewes vse so to write also by this forme of words the certainety of the things to come is noted as if they were now done The title God is in scripture sometime put absolutely and in the singuler number then it is proper to the creator and noteth his essence or some person sometime it is vsed with an addition as in Exodus I haue made thee God of Pharaoh or in the plurall number Psal. 84. I haue said ye are Gods and verse 1. in the assembly of Gods then it belongs to the creature Also God in the singular number is vsed sometime personally as Rom. 1. 7. from God our Father c. sometime essentially as Ioh. 4. 24. God is a spirit so the word Father is sometime put essentially for the whole diety Math 6. O our father sometime personally as in Iohn The father is greater then I and my father worketh hitherto and I worke Gregor in Ezek. Ignorance of these rules breedeth errours about the Trinity Who so will vnderstand the scriptures must first loue them before hee learne them Because God will punish such as contemne his misteries as also loue and good will make our labour and studdie more easie Nothing is hard to a willing minde August de vtil credendi cap. 6. When something is written in an historicall narration which seemeth to haue no signification or vse for edification yet then remember that it is written to bee an introduction to some thing which
is significatiue and of good vse August Because no title or iott in Gods word is vnprofitable or vaine seeing all is inspired and profitable 2. Tim. 3. 16. therefore mention of persons times places c. bee not vnprofitable and to be neglected if it were but for this that they do euidence the truth of the thing related and paue a way to some substantiall matter It is vsuall in scripture to put all for many 1. Timoth. 2.3 God will haue all to bee saued Math. 3. all Ierusalem went c. Math. 4. 23. all diseases so on the other side many is put for all Rom. 5. 9. by the disobedience of one man many became sinners Now where the one of these is put or vsed for the other it will be manifest to him that marketh the matter handled August contra Pelag. In scripture this word vntill doth not alwaies exclude the time following but signifieth an infinite time or vnto eternity 1. Cor. 15. vntill his enemies be made his footstoole shall he raigne Hieron cont Heluid Also Math. 28. I will bee with you vntill the end of the world And 2. Samuel Michol had no childe vntill her death Math. 5. 26. vntill thou hast paide the vtmost farthing that is neuer as Marke expounds it Of this kinde is that Math. 1. 25. thought to bee vntill she had brought foorth c. in all which places by vntill a perpetuity is noted but else where a certaine limitted time is signified as vntill Penticost vntill I come till the pitt be digged for the vngodly in the Psalme this word vntill doth rather resemble the propertie of the tongue whence it is drawne as Aug. writeth then conteyne any deepe or more hidden meaning In genealogies it is the manner of the Hebrewes not to mention the females but males only Math. 1. Luk. 3. 1. Chro. 5. 6. 7. Because man is the more worthy person and the chiefe agent in all generation and the head of the family And because it is the surest side in which the name continues Hieron In scripture one is called first begotten or first borne not in respect of other brethren or sisters which are begotten afterward but because he came first into the world though none other follow afterward Math. 1. 25. had brought foorth her first borne Hieron against Helue In scripture a betrothed woman is called a wife and a betrothed man a husband though they neuer yet came together or knew each other Math. 1. 20. feare not to take Mary thy wife c. though she were only betrothed see verse 8. Deut 22. 23. if a maide be betrothed to an husband c. So likewise the man is called an husband so soone as he is betrothed to her Because betrothing is an essentiall part of marriage being duly performed and the solemnization is necessary vnto comlinesse honestie and auoyding of offence Hieron in Math. 1. Crying in scripture doth not alwaies betoken the sending foorth of a strong voice outwardly but inward compunction and feruency of spirit and affection Gen. 14. 15. wherefore criest thou Rom. 8. 15. we crie Abba Father Heb. 5. 7. Hieron in Gal. 5. The word spirit being put without addition is euer taken in good part with addition as vncleane euill in ill part Hieron Also spirit with a word of a genetiue case adioyned doth signifie the mightie working of God by his good spirit directing to good things a spirit of grace c. or by Sathan leading to euill a spirit of errour Sundry Prophets foretold things to come which were temporall as well as eternall thinges which belong to the Messiah though hee were the chiefe obiect of all prophesies also they prophesied not in words only but euen by their actions as Ieremiah by carrying a chaine prophesied the captiuity Ezekiell by flying in the night hauing broken downe a wall in his house Agabus foretould Pauls bondes by binding his owne handes c. This was done to make prophesies better obserued and regarded when wordes and things met together and to leaue the heedlesse and incredulous without excuse Gregor When Prophets report visions they do not alwaies mention or infer ought which they saw but doe declare what was said Esay 1. 2. A vision which Esay saw and then followes heare ô heauen and earth c. telling words spoken to him not sights shewed him yet are they called visions because God extraordinarily opened the eyes of their mindes to behold his iudgements vpon the wicked and to know most certainely the good promises made to the Church Hieron in Isay 1. Tēporall prophesies of earthly things which were neerer being fulfilled gaue proofe of the truth of the spirituall prophesies touching the kingdome of Christ which was farther of Because a God of vnchangeable trueth was authour of both Thus the Prophesies of the Iewes going in and comming out of captiuities and of destruction to other Nations being accomplished assured Gods people of the comming of the kingdome of the Messiah This rule being well known and marked by the Iewes had preserued them from hardnesse of heart Rupert in Hos. c. 1. Euangelists and Apostles in citing places out of the old Testament keep the words of the Greeke Septuagint when that differs not in sense from the originall Hebrew and somtimes in citing testimonies from Moses and Prophets they follow not the words either of the Hebrew or the Septuag but religiously keep themselues to the sense agreeing in vnitie of spirit though with variety of words doing rather the office of diuine interpreters then of bare alledgers of Scripture thereby to teach all pastors in cyting Scriptures rather to respect the matter and sense then the letter and words See Matth. 2. 15. and vers 23. Math. 26.31 also 1. Cor. 2. 9. and in sundry other places wherin they cleaued not to the word but forsooke them yet without damage to the matter and sense because that is the principall thing most to be obserued Hier ad Pamach The new Testament neuer cites any testimonie out of Apocrypha books but out of canonicall scripture onely Hieronimus Because God himselfe being the author and inspirer of it hath sanctified it and inspired it for the perpetuall and perfect instruction of his Church in the truth of saluation 2. Tim. 3.16.17 Therfore through all the bookes of Euangelists and Apostles not one Apocryphall saying is alledged and but three out of the books of the Gentiles to convince them the better with their owne testimonies which being once passed through the golden pipe of the holy ghost they are now no more to be accounted common or prophane sayings but part of Gods word Ignorance of this rule hath caused the Papists to aduance the Apocryphall books into Gods chaire to equall them with canonicall Words of knowledge and sense doe signifie besides
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
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