ignorant but euen to him that knoweth it because it is but in part reuealed vnto him 1. Cor. 13. 12. AEnig 133. How is it a duty to search the secrets of God yet his secrets may not be searched without sinne Resolution The word of God is called a mysterie or secret because it is hid from the children of this world and Gods children know it no other waies then by reuelation of the spirit to search this secret is our duty Ioh. 5.39 but it is a sin to search such secrets as God keepeth to himselfe which he would not haue men to know Deut. 29. more briefly thus we may search the secrets of Gods mouth with duty but not the secrets of God without sinne AEnig 134. What is that that kills before it make aliue And how this may be Resolution It is the word of God which kills by the ministerie of the law Rom. 7.8.9 ere it make aliue by the ministerie of the gospell for first it deeply wounds our soules with feare and sorrow in the feeling of sinne and death through the knowledge of the law and afterwards it comforts and heales vs by the feeling of mercies to the forgiuenesse of our sinnes and life eternall thorough the knowledg of Christ. Esay 61.2.3.4 AEnig 135. 136. How may liúely Oracles bee a dead letter How may that which is dead be sharper then a two edged sword Resolution The word of God 1. in it owne nature 2. ly in respect of the Author and 3. ly of the end for which it was giuen is a liuely oracle being from the God of life ordeined to giue life and hauing promises of life yet without the quickning force of Christ and regenerating Spirit it is of no more force to conuert vs then a dead Letter but by the mighty working of God it is sharper c. AEnig 137. How are the Scriptures before the Church yet there was a Church long before there was any Scripture Resolution The Scriptures in regard of the matter which is the word or doctrine of godlinesse it is before the Church as the immortall seede whereof it is begotten but in respect of the forme as it is written in inke and paper and set down in letters sillables and words so the Church was before there was any Scripture for Moses was the first pen-man of Scriptures AEnig 138. If prophesie must cease how doth the word of God endure for euer Resolution The truth of the word in things promised to the faithfull and threatned to vnbeleeuers for their estate in the life to come shall abide euer but the manner of deliuery of the word and teaching knowledge thereof by prophesying tongues writing inke and the paper wherin it is written with the letters and words shall cease and perish AEnig 139. How came Christ to make warre yet he is the prince of peace and his gospell the gospell of peace Resolution It is true that the word offereth peace with God and calleth vnto it also perswadeth peace with man and so resembleth the Author which is a God of peace also worketh peace as an instrument whereas therfore contention schisme and heresie arise vpon the publishing of it this comes accidentally beside the nature of the word thorough the fault of our corrupt hearts which vse to striue for our fancies and lusts against truth and such as bring it rather then to yeeld peceably vnto it Mat 10. Eph 6. AEnig 140. How are sinnefull affections by the law if the law be good and holy Resolution The law is neither cause nor occasion of sinne to speake properly but detecteth and condemneth all sinne and therefore most holy but sinne taketh or snatcheth occasion by the commandement and works all manner of euill lusts in men vnregenerate whose corrupt sinnefull hearts by the prohibitions of the law be irritated and prouoked to sinne thorough their owne fault in running more eagerly vpon an euill that is forbidden them Rom. 7.7.8.14 AEnig 141. How is it that the law promiseth eternall life to workes yet no man can be iustified and saued by the workes of the Law Resolution Because no man fulfills the worke of the Law as they be commanded of God Rom. 8 3. Gal. 3. for no meere man can doe all in perfection and all his life long Therefore no man can be iust by the works of the Law AEnig 142. How is it that the Law being the word of God and of life as well as the Gospell yet we are saued by the Gospell not by the Law Resolution The Gospell promiseth saluation vpon condition of beleeuing it and giueth thorow the holy ghost power to beleeue it whereas the Law promiseth life to workes but giueth no power to do these works Rom 1. 16. Law shewes the disease and cures it not the Gospell heales the wound by applying remedie AEnig 143. What is that that abideth still yet is passed away Resolution The Ceremoniall Law is passed away as touching the ordinances thereof which now haue no force yet their substance and truth being fulfilled in Christ the body of them abideth still AEnig 144. How is it that we can no more beleeue perfectly then we can perfitly do the Law yet we are iustified by the faith of the Gospell and not by the deeds of the Law Resolution The reason is because the Law doth not promise life but to deeds perfectly done whereas life is promised to them in the Gospell as beleeue truly though vnperfectly for it is not written that wee are iustified by perfect faith but by faith for Christ who is the obiect of faith AEnig 145. How may one doe a worke commanded in the law yet sinne in doing it Resolution If hee shall faile in the manner of doing it or in the end not doing it in perfect loue and to Gods glory then there is sinne in doing it though the thing done for the substance of it be commanded If one do a worke commanded and yet do it not out of knowledge but ignorantly then it is sinne AEnig 146. How many one do a worke forbid in the Law yet not sinne in doing it Resolution To kill ones son to take away ones goods be workes forbidden in the generall Law yet Abraham and the Israelites doing these things with warrant of Gods special commandement sinned not in doing them Genes 25. Exod wee are to walke not by particular but by the generall precept Concerning works as eating Shew-bread plucking eares of corne on the Sabboth or healing on the Sabboth these bee against the law of Ceremonies yet in case of necessitie they were done by Dauid Christ and his Apostles without sinne because the law of Ceremonie must giue place to the law of Charitie as it is written I will haue mercy and not sacrifice Hosea 6.6 AEnig 147. How is the Law a yoke that none can beare yet the commandements are not heauy Resolution The
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
yet was not God substantially which is but one wheras a wicked man of corrupt nature and manners may be and is a God representatiuely in respect of his office and power being a Magistrate and executing the iudgments of God Psal. 82.6 I haue said yee are Gods AEnig 41. Who was hee that had neither Father nor Mother being but a meere man and was a man ere he was a child and how that may be Resolution This man was Adam who came into the world not by naturall generation as other men but by supernaturall creation wherein he was made euery way perfit in graces members proportion stature c. AEnig 42. How are Kings and beggers equall while they liue Resolution They are equall by profession being both worshippers of one God Eph. 4. and by creation being both the workman-ship of God in these two things they quarter Armes being for degree and gifts very vnequall AEnig 43. How can he be but one man in whom all men at once were Resolution Adam was but one man personally his person was but one and singular but God so decreeing it he was all men potentially and orginally as Leui was when Abraham was Heb. 7. 9.10 so all men were when Adam was because they all were in his loynes Also Adam being the head and root of our kinde though himselfe were but one person yet he bare and susteined the persons of all men who were to stand with him or to fall with him as the euent declared AEnig 44. Who was he that needed not sinne if he would yet must needs sinne and how this may be Resolution It was Adam created with perfect liberty of will who might alwaies haue chosen righteous things if he would and therefore when he sinned he sinned freely his will of it owne accord inclining it selfe to eat of the forbidden tree yet God hauing decreed his Fall not as it is a sinne but as a meane to effect his own counsell to the praise of his name in the iust punishing of the reprobate for sinne and in the mercifull sauing of the Elect by Christ. Hence it is that there was a necessitie that he should sinne a necessitie I say in regard of the euent by Gods decree the first cause yet no necessitie in regard of Adams will the second cause which had power not to haue done it AEnig 45. Who is he that sinned ere hee had any euill concupiscence Resolution It was Adam who was created holy without any euill lust yet God not confirming his will he freely yeelded vnto an euill temptation outwardly suggested and so euill concupiscence came in as a punishment of his voluntary disobedience and now it is become to all his issue the root of all their sinnes Rom. 7.7 Iam 1.14.15 Adam sinned actually first and then originally we sinne first originally and then actually AEnig 46. How can the fault of one make all other men sinners without iniustice Resolution The fault of one of vs cannot doe it because our sinnes be personall hurting our selues or some few other The Soule that sinneth shall die Ezech. 18. but Adam being the originall and beginning of man by God ordinance when he sinned all men sinned in him his sinne was the sinne of the whole and by the guilt of his disobedience imputed all were made sinners and miserable Ro. 5. 12.19 If in case of high treason earthly Princes punish children with their Fathers without iniustice how much more may God doe this and yet not doe vniustly AEnig 47. How can one offence being done in a moment bring eternall death vpon all men without iniquitie Resolution The act of Adams disobedience being but one and of short continuance also the obiect of his sinne but meane yet an euerlasting God being offended in that one act the guilt thereof bindes him and his to punishment for euer if it be not pardoned Rom. 6.23 It standeth with iustice that an eternall paine bee rendred to the offence of an eternall essence and sinnes are to be measured by the dignitie of the person against whom they are commited AEnig 48. How was it that Adam did liue after he had eaten the forbidden fruit yet he was threatned that hee should die the death if he did eat Resolution Adam hauing sinned by eating the threatning of death was fulfilled because vpon his fault his soule was spiritually dead and his body thenceforth liable to naturall death and to all miseries as fore-runners thereof God reptiued him and spared the full execution of the sentence to commend his abundant mercy and patience in giuing him both space and occasion of repentance 2. Pet. 3. Ro. 2.4 AEnig 49. What is that which at once is both sin the cause of sinne and the punishment of sinne and how may this be Resolution It is originall lust which is properly sinne being a transgression of that Law which saith Thou shalt not lust Ro. 7.7 and fighting against the gouernment of the Spirit in a renued soule Ro. 7. 21.22 Also it is the punishment of Adams willing and witting disobedience and the cause of all other sinnes which do arise out of that bitter root Iames 1.15 AEnig 50. What is that one thing that at once is both most happy and most miserable of all other things Resolution It was Adams fall which in its owne nature and in regard of the effects which followed enfolding all men within sinne and euerlasting death was the most miserable thing that euer hapned no euill like to it for extent and force But in regard of the euent which fell out by the maruellous wisdome and goodnes of God it did accidentally prooue as one saith of it foelix crimen an happy fault giuing occasion to the redemption of the elect by Christ incarnate purchasing a constant and heauenly felicitie AEnig 51. How can one who is like to God offend by desiring to be as God Resolution Adam in his creation was like God that is perfectly iust and wise as a creature might be wherewith not being contented but aspiring to be as God that is equall to him this was his horrible offence Gen. 3. AEnig 52. Now is it said we all sinned in Adam yet the woman was in the transgression Resolution The woman indeed was first in the transgression for she entised and deceiued hir husband 1. Tim. 2. 14. yet it is written that wee sinne in Adam not in Eaue because the man being the principall agent in generation sinne is rather deriued by him into his ofspring 2 Though Eue were first yet Adam was more in fault because of his greater preheminence in dignitie of sexe and excellencie of graces whereby he was enabled and bound to haue kept himselfe and Eaue both from sinning therefore the denomination is from the man as more excellent AEnig 52. How is it that our first parents did not know good and euill till after their sinne yet were created with perfect
wherein and the nature whereby was finite yet deserued infinite glory because it receiued infinite worthines from the Godhead to which his manhood was personally vnited AEnig 97. What sonne is he that is heire while his Father liueth and how Resolution Though properly hee bee an heire which by succession entreth on the inheritance of his dead Father yet both Christ and all belieuers are heires while their Father doth liue because he cannot die being the euerlasting God and freely communicateth his inheritance to them without any wrong to himselfe AEnig 98. How can Christ receiue ought of his Fathers gift himselfe being author of euery good gift Resolution Himselfe as God is giuer of all but as mediator hee doth receiue much from his Father Mat 28. 18. Eph. 1. 22. God hath giuen him ouer all things to be the head of the Church AEnig 99. How can one be both Priest Sanctuary Sacrifice and Altar Resolution Christ Iesus as a man was both sacrifice and Sanctuary Hebr 2.8 as God he was the Altar Mat 23.19 as God and man hee was the high priest Heb. 9.14 AEnigma 100. How may eternall life bee borne and dye Resolution Christ being true God was that eternall life Iohn 1. 2. which was borne and did die in the nature of man assumed as it is written the Lord of glory was crucified 1. Cor 2.8 also God with his bloud purchased his Church Act. 20. 28. in which speeches that which is proper to the manhood is attributed to the Godhead for the vnitie of the person though he was borne and died in his manly nature yet the person that died was God the life eternall vnderstand this soberly and wisely it is a true and wholesome doctrine AEnig 101. How did Christ die willingly yet die necessarily for he must die Resolution In respect of his owne election Christ died voluntarily for hee laide downe his life of himsele no man could take it away from him Iohn 10. 18. Yet hee died necessarily to fulfill the iust purpose of his Father and the true prophesies of the word which had decreed and foretold his death Luke 24.25 Christ then died because he would die yet he must die because God so ordained AEnig 102. How can a body bee seuered by death from the soule and yet both remaine still vnited together Resolution Christ his body and soule were pulled asunder one from the other in his death yet euen then both of them were still vnited to the person of the sonne of God for the hypostaticall or personall vnion of the two natures in Christ is vnseparable and euerlasting or else he could not bee an eternall high Priest if there were interruption of this vnion but for a moment AEnig 103. How may one at once both ouercome and be conquered Resolution Christ when he yeelded to death and went into the graue was for a time as one conquered according to the infirmity of his flesh yet euen then his diuine power triumphed ouer sinne death and graue which was manifested at his resurrection from the dead Col. 2. Also the Saints being conquered by violence of persecutors yet ouercame by patience AEnig 104. How may a Lambe ouercome a Lyon Resolution That Lambe of God Christ Iesus by the merit of his voluntary death tooke all the Elect as a prey out of the iawes of Satan that roaring Lion Heb. 2. 14. Hee destroied through death him that had power of death euen the Deuill AEnig 105. What stone is that that is both the rising and falling of many and how this may be Resolution That stone is Christ who to them that by faith stay on him is a precious Stone euerlasting lie to support and saue them yet to the disobedient he is a stone of offence and an occasion of their ruine and fall because thorow vnbeleefe they refuse him being offered 1. Pet. 2.6.7 AEnig 106. Who is that that giues that life it hath to others yet is selfe hath not that life it giueth Resolution That flesh or humane nature of Christ hath that life by participation from the Godhead the fountaine of life And giues the same to all beleeuers his members yet the life which it giues it hath not in it selfe originally for the flesh profiteth nothing it is the spirit that is the Godhead which quickneth Iohn 6.63 AEnig 107. How is death the cause of life How can death be the death of death Resolution The death of Christ by worthines deriued from his diuinitie it is the meritorious cause of life eternall which we had forfeited by sinne Iohn 1. 6. I will giue my flesh for the life of the world This same death of Iesus is the death that is the destruction of death hauing spoiled it of all power to hurt vs Hos. 13.14 O death I will bee thy death and thy destruction O graue AEnig 109. How may one person at once be most blessed and yet be made a curse Resolution Christ in himselfe as hee was perfectly righteous so hee was most blessed the fountaine of blessednesse Luk. 1. Yet as hee sustained the person of offendors hee became a curse which was signified by his manner of death being on the tree Gal. 3.13 AEnig 110. How can temporal paines deliuer from eternall paines Resolution Temporary paines through the dignity of the Sufferer bee equiualent or answereable to eternall paines that the eternall sonne of God should suffer for a while what more then if all Angels and men had suffered for euer by how much hee is higher then they hauing obteined a more excellent name Heb. 9. 1. AEnig 111. How is Christ daily crucified yet could die but once Resolution It is most certaine that Christ could be but once really and actually crucified could but once die yet after four sortes he is continually crucified first in a mistery the Lords supper being a coÌ„â—emoration or remembrance of Christs Sacrifice vpon the crosse Secondly in the preaching of the death of Christ so liuelily as if he were crucified before our eyes Thirdly in the heartes of the faithfull their faith being as it were the aulter on which hee daily suffereth his passion being still present to euery beleeuing soule Lastly in the mouth of wicked Apostates who blaspheme him Heb. 6. AEnig 112. How was Christ slaine in the last times and yet was the lambe slaine from the beginning of the world Resolution He was actually slaine in Ierusalem at the time appointed which was in the last daies But if wee respect the promise of his sacrifice or the vertue therof cowardes beleeuers hee was slaine from mans restoring which was neere the beginning of the world And before all worlds in his Fathers councell and ordinance AEnig 113. What person is that which being not meere God was yet both in heauen in hell and in earth at once and how Resolution It was Christ God and man whose soule in his agonie went
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
also to remember vs and assure vs the better of the giftes promised in the worde and offered to vs in the Sacraments that they are giuen vs together with the signes this is a Sacramentall metonimie the obseruing whereof preserues from Transubstantiation The authority and strong credite which scripture hath with vs is from God whose word and voice it is so certified to our consciences by that spirit which indited it and is not deriued from the Church whose office is faithfully to interpret and preserue this word in purity by the vse of an holy ministery and so is the piller and ground of truth not a Mistris and Queene to commande and ouer-rule but an handmaide and seruant to expound it to the Saints therefore truly saith a learned author that the authority of Church in expounding Scriptures is ministeriall not absolute and soueraigne Men know by the scriptures such things as were otherwise vnpossible to be knowne of vs yet are of necessity to be knowne August de ciuitat dei l. 11. cap. 3. The whole mistery of Christ of which wee had neuer dreamed except it had beene reuealed in scripture neither can we ordinarily bee saued without knowledge of it Ioh. 17.3 the resurrection iudgement and things following were shewed in no other writers saue the sacred scriptures as God hath reuealed no superfluous thinges and vnprofitable matter so they had been still secret except hee had opened them All heresies haue risen from the corrupt and naughty vnderstanding of scriptures Hilarius aduersus Arrianos As from the ill vnderstanding of that 1 Tim. 2.4 Photius drew his heresie Christ to be man only not God Philip. 2.7 Marcian gathered the body of Christ to be not true but phantasticall and imaginary of those wordes in Iohn My father is greater then I Arrius grounded the inequallity between the god head of the father and of Christ. This happeneth by no fault of Scriptures but of men euilly vnderstanding them which cannot but breede errour as of well vnderstanding comes truth A particular example will afford a generall instruction when the equity of the thing done is vniuersall and the cause common otherwise not Iunius As we may not follow the examples of Ehud Sampson and Elias calling for fire because of these actions there were particular respects and speciall warrant no law to command to all what was done by them few The true cause why men erre in expounding scripture is for that they want the spirit of God inwardly to inlighten the iudgement and do not vse by plainer places of scripture to seeke light for those which bee more difficult and obscure else because they come with preiudice imposing a sense from themselues in fauour of their owne false opinion or bring not humble hearts and holy affections desirous to know the truth that they may obey it For men cannot know the trueth vnlesse they continue in his wordes Iohn 8. 32. Master White in his Treatise of the way to the true Church The scripture in the manner of teaching diuine things hath great respect both to our capacity and vtility Orig. contra Celsum lib. 4. God so speaking to man as if he were a man as Scholemasters fitt themselues to their yonge pupils and Nurses to their yonge infants whose meat they chew for them See Iohn 3. 12. Rom. 6. 19. I speake after the manner of man because of the infirmity of your flesh Where scripture dispraiseth and condemneth any man all actions which that man did are not dispraised absolutely As is to be seen in Iudas in Saul in Iehu and others Also where it commendeth the person of a man it followes not all his actes to be commended as in Peters deniall and Dauids adultery is very apparant but like a true glasse the scripture shewes what is faire and what deformed in euery one August contra Faustum If this had beene thought on that the Saints are not to bee followed but in good things nor in those neither if they be personall many would neuer haue made infirmities of the Saints a buckler for their iniquitie The scripture prophesieth both of good and euill things to come aswell of the abounding of iniquity and perils in the last daies and of the paines of hell as of the happinesse of the Saincts in heauen August Epist. 137. Because men being forewarned are halfe armed and that no man should be taken vnawares or be able to pretend ignorance In Scripture take knowledge of two generations one of good men the seede of Christ the other of wicked men the seede of the Serpent it must be marked what belonges to the one and the other and what is spoken of each particularly Hieron in Math. 23. See Psal. 1.2 and Psal. 3.7 throughout Because if these two generations and the things spoken of them be not wisely distinguished one shall not bee able to apply scripture rightly either to the vse of others or themselues Some sentences taken from heathenish authors are to be found in holy scriptures Hieron Acts 17.28 1. Cor. 15.33 Tit. 1.12 As the Egyptians spoiles furnished the Israelites Dauid holpe himselfe with the speare of Goliah so the holy Ghost strikes the heathens with their owne weapons and causeth heathnish books as handmaides to waite vpon diuine truth and as spoiles to enrich sacred diuinity But let others be wary and sober in the practise of this point It would be vsed wisely and religiously without preiudice to holy scriptures authority or hurt to the hearers or ostentation in the teachers It is a sure rule to be followed as in other actions so especially in sermons Let all things be done to edification Profundity and depth of Gods counsels and iudgements are not too narrowly and curiously to bee searched but wondred at with astonishment Aug. de vocat gent. lib. 1. cap. 4. After the example of Paul Rom. 11.33 O the depth c. The reason is because Gods waies are vntraceable and past finding out and secret things belong to God Deut. 29. vlt. As it is contempt to despise things reuealed which belong to vs and were written for our learning and comfort so it is a wicked curiositie to search into vnreuealed things which God hath kept in his owne power as why he would elect Peter and not Iudas c. Such things as wee cannot know them so it were not for our profit know them as what day the Angels were made and what God did before the world and in what place hell is and the iudgment shall be and such like All this checks such as search the time of Christs second comming and determine the ranks and orders of Angels Whatsoeuer things are written in Scripture are to bee referred vnto Christ who is author obiect matter and mark of old and new Testament for he is the end of the law Rom. 10.4 whereunto the law
these things to all the people of what condition soeuer Deut. 1.16.17 Againe where vsurie is forbid or taking increase for loane toward the poore Exod. 9.22.25 Deut. 23.19 this prohibition is extended to all the Iewes to whom money or ought else must not be lent with couenant for gaine for the duty of lendings sake which appeares first because hee saith generally to a brother and all Iewes were brethren in this sense being all worshippers of one God 2. ly Because hee opposeth a Brother to a stranger not a poore man to a rich 3. ly Because the Prophets who are the Interpreters of Moses as Moses of the Law and the Apostles of the Prophets haue euer set downe this prohibition without limitation See Psal. 25. 5. Ezek. 18. chap 23. Prou. 28.4 This rule is an halter to strangle all vsurious practises or taking increase for the duty of lending Promises of temporall good things must be vnderstood with exception of the crosse and chastisement Because somtimes to many Christians it is better for them to be exercised with afflictions then to be in health and ease Godlinesse hath promises of these obey me and it shall go well with thee and thou shalt prosper This particle if is not alwaies a note of doubting but of reasoning and of one which argueth to confirme and strengthen himselfe and others Rom. 8 31. if God bee with vs who can bee against vs when in the Prophets we read this word such like as Ioel 1.14 who knoweth if he will returne Act. 8.22 if it be possible then no vncertainty on Gods part is noted or inhability to do that which is spoken but a difficulty of the duty sometimes an vncertainty of the thing on mans part yet if is sometimes put doubtingly if thou be the sonne of God Math. 3. 34. It is vsuall in scripture to attribute to the instrument that efficacy and force which is belonging to the author and worker As the Ministers are said to saue 1. Tim. 4. verse last faith to iustifie Rom. 3. 28. Baptisme to regenerate afflictions to bring patience Rom. 5. 4. parents to prolong the liues of children Deut. 5. 22. and beget the bodies of their children Heb. 13 and many such like The reason why God commits his own worke to the meanes it is to giue more countenance to the meanes if they be good that they may be the more respected The ignorance of this rule caused some Heretikes to ascribe diuine operation and vertue to the Sacraments which are but voluntary instruments by which being rightly administred and vsed God giueth grace as himselfe pleaseth When any sinfull actions are attributed to God as that he hardned Pharaohs heart that hee gaue men ouer to vile affections and a reprobate minde and sendes a spirit of slumber into men and prouoketh others to anger and enuie and turneth their heart that they should hate and the like speeches we may not vnderstand that God putteth into any the poyson of sinne for hee tempteth none to sinne Iames 1. but hee doth it by deliuering them ouer to Sathan and their lusts to be hardned c. as a iust iudgement of a iust iudge who punisheth one sin by another For this hauing a respect of God in it being the execution of his iustice may be done of God most holily Therefore Papists slander vs in affirming that we make God author of sinne whereas we make him onely author of the iudgement Comparison of places of Scripture together to get the sense the better is either of the same place with it selfe vttered else where in scripture as Hab. 2. 4. with Rom. 1. 17. and Gal. 3. 11. also Leuit. 8. 5. with Rom. 10. 5. and Gal. 3. 12. or else with places like in matter and phrase as 1. Cor. 10. 4. with Rom. 4. 11. and Gen. 17. 10. and Exod. 12. 11. or with places altogether vnlike which seeme to differ in matter and phrase as Gen. 46. with Act. 7. And Gen. 48. with Act. 7. and 3. 28. with Iam. 2. 24. In the first kinde betweene like places there fall out many mutations and changes some wordes added or taken away or altered which is either done without all fault by Angels and holy men of God citing them rightly or corruptly by Sathan as Math. 4. 6. or by Pharises Math. 5.27 33. Philosophy as Mathematickes c. is behoouefull for students of diuinity so it bee soberly dealt in for many things are to be found in Philosophers false superstitious and vaine August As of eternity of the world and that vertue is in our power and touching our chiefe good c. One of the greatest helpes and best meanes to vnderstand the scripture is to keepe a good conscience liuing according to that wee know out of the word being ioyned with continuall and feruent prayer M. Perkins For Christ saith in Iohn 7. 17. He that doth the will of my Father shall vnderstand the doctrine that it is of God And how often euen in euery verse almost doth holy Dauid pray for the opening of his eies and the teaching of him Gods statutes It was the saying of a godly Minister that he profited in the knowledge of the word more by praier in a short space then by his studdie in a longer time Any person shall so much more deepely vnderstand the scripture by how much his minde is more intent and fixed vpon them The reason is because such rich treasures are in euery place of scripture as neede carefull sifting and great intention of minde to finde them out Therefore Christians are charged aswell to marke and heede what they read and heare in the scriptures as to reade and heare them Gregor in Ezek homil 7. The truth of many things to be fulfilled in Christ were written before in types as Psal. 2. many things vttered of Dauid in type which in truth to the full were accomplished in Christ only as verse 1. 2. and verse 7. 8. 9. Also of Salomon typically are spoken sundry things in Psal. 72. verse 5. 8. 11. c. which cannot agree but to Christ likewise in Christ was verified what before was written in shadowes and figures of the brasen serpent of Ionas Hieron in Dan cap. 10. Reason is because God purposed in his dispensation of the doctrine of grace to proceede by degrees and to honor the times of the Gospell with the fullest Reuelation Euery booke of scripture may not be permitted to be read of euery age Nazian Reason because such as bee younge and rude cannot be capable of misticall bookes which be of abstruse or hidden sense as Canticles Daniel Ecclesiastes Reuelation c. and therefore best were to beginne with historicall bookes then with doctrinall as Prouerbes Psalmes c. then to proceede to Propheticall as Isayah Ieremie c. and lastly to such as
should neither be most mighty God nor a God at all because these are against the nature of God Things of contradiction or contradictorie as to make things at once to be and not to be a body to be circumscriptible and vncircumscriptible to haue a place and to place which cannot be For contradictories at once and together cannot be true But God is called Almightie in two respects First because whatsoeuer he is willing to doe that he can doe and none can hinder him But whatsoeuer he is not willing to do that he is able to hinder and none can resist his will Rom. 11. 19. Hee can resist and ouerthrow the will and purpose of all his Creatures for there is no councell against the Lord Pro. 21. 30. Secondly Because he is able to doe more things then euer he will doe for hee could of stones haue raised children vnto Abraham which yet hee did not and haue sent to Christ legions of Angels to haue defended him against the Iewes which yet was not done and could haue made many worlds by his absolute power but by his power limited to his will he can do nothing against that which hee hath signified in his word to be his pleasure for one iott or title thereof must not fall nor faile AEnig 12. How can any thing bee so good as in no respect to be euill seeing there is nothing so euill but is in some sort good Resolution God himselfe is so absolutely and infinitely good and holy as he is good not onely when hee promiseth good things and accordingly blesseth changing and comforting our heart but also when he hardens sinners and deliuers them vp to Sathan and to vile affections when he accurseth and condemneth yet in these respects hee is not euill because he doth these things as Iudge of the world who cannot doe vniustly Genes 18. Psalm 5. Iames 1. whereas all other thinges euen they which be most euill as sinne and Sathan haue euer some consideration of good seruing for the execution of Gods iustice vpon the wicked or for the humiliation triall of the godly which be good things Iob. 6. AEnig 13. What is that that sees and knowes all which we doe thinke or speake euen our secrets yet is not God Resolution It is thy Conscience which by a power giuen vnto it taketh knowledge of all thy actions as an espiall or watch yea euen of the most secret cogitations thereof to accuse or excuse thee Rom. 2. Yet it is but a Creature and not that al-seeing God who knoweth not thine alone but all other mens thoughts euen before they be conceiued which the conscience cannot doe Psalm 139. 2.3 Therefore looke to your thoughts The Deuils by our lookes wordes gestures actions know many of our thoughts therfore walke circumspectly AEnig 14. How is it that one should not be bound to doe any thing yet doth all thinges vpon necessitie Resolution Whatsoeuer thinges God doth hee doth them vpon and by necessitie not simple and absolute necessitie as if hee could not haue done otherwise but by a necessitie of supposition that is it being put and supposed which is true that God doth nothing but what he decreed before and as hee decreed it therefore he must needes doe what and as he doth because his decree cannot alter Yet hee was not bound but most free to haue decreed other thinges and otherwise if hee would Psalm 1. Whatsoeuer pleased him that he doth in heauen and earth AEnig 15. How can he be faithfull and true whose word of promise and threatninge is often broken Resolution The promises and threatninges of God runne alwaies with condition either expressed or vnderstood and this cleareth God of all vntruth for if hee do not fulfill to the wicked some euill which he threatned it is because the offenders did repent vpon which condition he was purposed to remoue the euill Ionah 3. Ierem. 18. 7.8 Likewise if hee giue not his children some good thinges promised it is either because hee seeth the crosse fitter for them or to correct some sinne to teach them better obedience vppon which conditions temporall good things are alwaies promised Deut. 28. 1. 2. c. Esay 1. 19. AEnig 16. How can one be most iust who condemneth the innocent that he may iustifie sinners seeing both these are abhomination Also how can God deale iustly seeing it goes well with euill men and ill with good men Resolution The righteous God doth this remaining still iust for the man Christ in his nature and actions was most innocent for he was conceiued by the holy Ghost and knew not sinne yet God condemned him to iustifie vs sinners All which was done iustly For Christ as he susteined our person was guiltie through the imputation of our sinne and wee through faith in his bloud cease to bee sinners being couered with his righteousnesse but out of partialitie to iustifie a malefactor and to condemne an innocent both these be abhominable things Though here in this life it oftentimes fareth ill with them that do well and well with those that doe ill yet God remaineth iust both because hee doth it to exercise the patience of the one and to expresse his owne bountie and patience towardes the other also because after this life is ended he meaneth to render vnto euery man according to his workes when it shall go full ill with them that doe ill and full well with them that doe well Esay 10. 11. 2. Thessal 6.7 AEnig 17. How can he be most mercifull who afflicteth sinners for whom he hath taken full attonement Resolution God indeede hath taken a full price for all the sinnes of the Elect yet hee afflicteth them not in iustice to punish their sinne but in great mercy to humble and amend them 1. Cor. 11. 32. AEnig 18. How was Pharaohs heart hardened of God yet God iust in punishing him Resolution Because Pharaoh first did harden his owne heart wilfully persistinge in knowne disobedience therefore God as a iust Iudge did harden his hart the more worthily punishing his former sins with later sinnes Exod. 7. 14. AEnig 19. Who is he which was and yet is which is to come yet both is and was Resolution It is the aeternall Iehouah who is God from euerlasting to euerlasting abiding one and the same for euer therefore was from all eternitie and yet is And because hee is an eternall being he so was and is as it is he that will be to come Reu. 1.8 AEnig 20. Seeing God is a Spirit how can Angels be Spirits and yet not Gods Resolution Angels and soules be finite and created Spirits but God is an infinite and vncreated Spirit AEnig 21. How is it that euill motions bee sinnes yet God is holy from whom all motions come for in him we mooue Acts 17. Resolution Motions as they be motions are from God but the euill of sin which stickes to them is
knowledge Resolution They were created with perfect speculatiue knowledge but experimentall knowledge of good or euill till after their fall they had not for then they saw to their cost what a great good they had lost and what a great euill they had found Gen. 3.7 Aenig 54. How do our soules become sinnefull if they be of God created without sinne Resolution There bee two opinions touching the creation of the soule some thinke they are created immediately by God of nothing and at their creation be ininfused into the body Now after this opinion we must say that soules being created good are at the Instant of their Creation destitute of Gods grace and inclining to sinne come into sinnefull vncleane bodies where they qiuckely draw vnto them contagion and filth of sinne as sweete liquor is corrupted by being put into a mustie vessell The second opinion is that our soules come from the soules of our parents as our bodies from their bodies and as one candle takes light of another If we embrace these opinions we must say that the whole man both body and soule be corrupt and sinfull by carnall or fleshly generation parents begetting children in their owne likenesse naughty and vicious as they be Gen. 5. 3. Adam be got a sonne in his owne likenesse Hence it is that the corruption of nature is in Scripture so often called by the name of flesh Rom. 7.5 and 8.1.2.3 c. The best strife is about the driuing out of sinne not about the entring in labour how to haue it mortified and pardoned AEnig 55. How may one bee a sinner that neuer thought spake nor did amisse Resolution It is an Infant newly borne who being without all actuall sinne yet is a sinner by originall transgression Adams transgression being imputed to it and together with the want of perfect righteousnesse being through inherent corruption of nature proane to all euill Rom. 5. 13.14 and so vnder death AEnig 56. What is that that is a sinne yet is not the transgression of any commandement Resolution It is naturall corruption which because it hindereth the perfect loue of God and of our neighbor is equally forbidden in euery commandement which striketh at the roote the whole law being spirituall and because it is an vniuersall transgression therefore it is not forbidden specially in any one commandement as many thinke AEnig 57. What thing is that which God neuer made Resolution It is sinne and death which bee the effects of Sathans malice and Adams fall Gen. 3. 1. and not the workes of Gods hand who suffereth and ruleth them but created them not For all was good which hee made very good Gen. 1. verse last AEnig 58. What is that that doth turne blessinges into cursinges and how may that be Resolution It is sinne which to them in whom it raignes causeth such thinges to bee snares as in their owne nature are blessings giuen of God for our welfare AEnig 59. What is that that hath a name yet may not be named Resolution Generally it is all sinne which is so filthie a thing as it ought not to bee named but with detestation particularly it is Idolatry Fornication and Couetousnesse these may not be named without dislike Psalm 16. 4. Ephes. 5. 3. AEnig 59. What is that which hath lost his stinge yet hath a sting Resolution It is sinne and death which haue lost their sting towardes the faithfull for whom Christ died but still keepe a sting to bite and kill the vngodly withall 1. Cor. 15. Rom. 6. 23. AEnig 60. How can God loue and hate men before they be without iniustice Resolution In Scripture Gods decree to loue is called loue because it is a part of loue to purpose to giue vs vnto his Sonne in whom we are beloued and accepted Also his decree not to loue to saue by Christ is called his hatred because it is an effect of hatred not to meane one good God being said to loue and to hate when he doth such things as men vse to doe who haue these affections It were iniustice and absurditie both actually to loue or to hate actually those which yet haue no actuall being but to decree vnto actuall loue and hatred men before they be this is no iniustice in him whose will is the perfect rule of all iustice Rom. 11. AEnig 61. How can God chuse one man to life and refuse another without respect of persons seeing all were a like good by Creation and alike euill by corruption Resolution Persons in phrase of Scripture signifies outward qualities as riches pouertie country parentage learning and such like by which things if God should be mooued to chuse one to life and to reiect another hee should bee a respecter of persons but when all men were alike in Adam to appoint one man to obteine saluation and not another out of his owne will euen because it so pleased him to the glorie of his owne iustice and mercy This is no respecting of persons AEnig 62. How can God foresee and fore-ordaine all things which be and happen yet not be the author of sinne Resolution God-fore seeth and fore-appointeth all thinges that happen euen sinnes themselues which should not happen if he were willing to hinder them yet not as they are sinnes but as they' are meanes to effect the righteous counsell of God for the good of the elect or for the punishment of the wicked as the selling of Ioseph by his brethren the betraying of Christ by Iudas be examples hereof Gen. 45.5 Act. 2.23 God so purposeth and disposeth sins to iust endes as that hee mooueth eggeth perswadeth none to sinne Iam. 1. 13. God tempteth no man AEnig 63. How may one be chosen yet not be saued Resolution One may be chosen to an outward function either Ciuill as Saul or Ecclesiasticall as Iudas yet not be saued being not chosen to sanctification of the spirit 1. Pet. 1.2 AEnig 64. How can God decree Death for sinne yet not will the death of a sinner Resolution Death as it is the stipend of sinne hath the consideration of God and therefore is decreed of God but as it is simply the destruction of the Creature thus God hath no pleasure in it As a mild and iust King ordaines torture and prisons for preuention to keep from offending or for penaltie of offendors yet hath no delight in the paine of his subiects so doth God AEnig 65. How can it bee written that God will haue all men to be saued yet very many men bee vessels of wrath prepared to destruction Resolution When the Word saith that God will haue all men to be saued the meaning is not of euery one in particular for then none should be damned because none can let his will but some of all sorts some poore some rich some Kings some priuate men some Iewes some Gentiles c. while other some
commandements are easie to such as being regenerate are strengthned by the Spirit to walke in them and haue their failings forgiuen them by grace to others they bee heauy and buthensome Also the perfect fulfilling of the Law is to all a yoke intolleâ—able Acts 15.10 AEnig 148. How is faith commanded in the Law it being a part of the Gospell Resolution Faith as it is a worke or action it is commanded in the first Commandement wherein we are charged to beleeue what God speaketh and to trust in him but as faith hath a propertie to apprehend Christ with all his merits it is a part of the Gospell a condition of the couenant of grace and is not of the law Gal. 3.12 Ro. 1.16.17 the Law doth generally command vs to beleeue but speciall faith to beleeue in Christ that is required in the Gospell AEnig 149. How is the Gospell and not the law called the ministry of the spirit which workes in and by the law as well as by the Gospell Resolution The law hath the spirit of feare and bondage ioyned to the ministery therof but the ministry of the Gospell being accompanied with the spirit of regeneration and adoption which bee the most noble and worthie eeffects of the spirit hence is it called the ministry of the spirit by an excellency AEnig 150. How was the law ordeined to life yet the law is the ministry of death Resolution In Gods purpose it was giuen vnto life hauing also promises of life It is turned vnto death accidently because by breaking it we incurre the sentence of death whereof we being conuicted in our consciences wee do see and feele our selfes to bee dead and vnder condemnation Rom. 7. 9. 10. AEnig 151. What mould or stampe is that which leaueth no print nor figure Resolution It is the Gospell the doctrine wherof being applied to the Consciences of vnbeleeuers doth leaue behinde it no print or stampe of sauing grace AEnig 152. What glasse is that which changeth into it selfe such as looke into it and how this may be Resolution It is Christ Iesus reuealed in the preaching of the Gospell to the conscience of elect beleeuers transforming them effectually into his owne Image of true holinesse setting vppon them the stampe of his grace 2. Cor. 3. 18. AEnig 153. 154. What sauor is that that is both sweete and deadly at once and how this may be How can one word at once both harden and soften Resolution The word of the Gospell is a sweete sauor to quicken vnto life the elect sinner in his effectuall calling but it giues a deadly sent to the killing spiritually of them that receiue it not Hardening these in their corruption mollifying and softeining the other as the sunne softeneth waxe hardeneth the clay 2. Cor. 2. 15. one cause may haue diuers yea contrary effects in respect of sundrie obiects AEnig 155. What is that which at one time is both seede and bread and how this may be Resolution It is the doctrine of the Gospell which is as it were seede to beget a new the elect who receiue it into their hearts through faith And afterwards it is as bread and will bee to nourish and strengthen them vp in Christ 1. Pet. 1. 23. and the second Chapter and second verse AEnig 516. How may there be a great famine of bread where there is a plenty of bread Resolution This may happen in a Country where earthly blessings abound the word of God to bee pretious and rare to be found there may bee plenty of corporall bread where is scarcity of spirituall bread AEnig 157. How many two men at one time attentiuely heare one sermon being both alike corrupt yet the one receive the doctrine the other refuse it Resolution Thus the one being ordeined to life eternall is also ordeined to faith the meanes of life And therefore is effectually called the time of this happie vocation being come the other not belonging vnto Christ but appointed vnto wrath is left to his naturall corruption and so refuseth the word Act. 13. 48. Ioh. 10. 26. or thus that is reuealed to one which is hid from another because it pleaseth God AEnig 158. How may a woman pray and prophesie in the assembly without sinne seeing she is forbid to speake in a congregation Resolution She may bee said to pray and prophesie because shee is present at both partaketh in both and giueth her consent so in a sort the action is hers but she is forbid to speake as a publike teacher not as a priuate partaker 1. Cor. 11.5 AEnig 159. How may a raine fall plentifully yet no grasse or stone to be wet with it Resolution It is the doctrine of the word which comes downe vpon the hearts of Gods children as dew or raine to make them fruitfull in good workes Deut. 32. 2. AEnig 160. How may the same sâ—ede fructifie the same day it is sowne yet not fructisie in seauen yeare after Resolution The seede of the word in some bringes foorth fruite presently as in Lidia and Act. 2. 37. in other it lies long in their hearts as seede in the ground ere it fructifie as in the Apostles of Christ who remembred and vnderstood the wordes of their Lord long after they were spoken AEnig 161. How is it there being both an old testament and a new yes the testament is but one Resolution The Testament for the substance which is saluation by Christ And for the condition of it which is faith it is but one yet for the diuers manner of dispensation of it it is called old new as if it were two As it was giuen to the Iewes by Moses in many darke rites and ceremonies which in time were to vanish so it was old but as it is giuen to all Christians by Christ in few and plaine Sacraments to continue without change so it is new AEnig 162. How was Abraham dead long ere Christ was borne yet Abraham did see the day of Christ Resolution It is true that Christ came into the world long after Abrahams death yet Christ and his day were seene of Abraham and other beleeuing Fathers by the eye of faith to which things to come are present And Christ is the same for euer AEnig 163. If the Gospell be only the power of God to saluation how were they saued that liued afore the Gospell Resolution If by the gospell we vnderstand the narration of Christs doings and sufferings set downe by Euangelistes the fathers before Christ might be and were without this yet were saued by the gospell for that they had the promises concerning Christ which be the effect of the gospell and did saue such as beleeued them Gal. 3.8 God preached the Gospell to Abraham Act. 15. 11. AEnig 164. Who is he that is both a father and a nurse at once and how this may be Resolution It is the minister of Christ who is
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
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
written that he came not to iudge the world Resolution Christ his comming in infirmitie it was to bee iudged and condemned for sinne that he might purchase redemption by the price of himselfe but his second comming in glory will bee to iudge the world by rendring euery man according to his workes AEnig 410. 411. If Christ bee the onely iudge of the world how is it written that the Saintes shall iudge the world How may it bee that the Saints shall iudge the Angels Resolutions Christ shall iudge the world that is the inhabitants angels and men as his fathers lieutenant by his commission and authoritie gathering all before him inquiring into them pronouncing a righteous vnreuocable sentence which presently and mightily shall bee executed thus Christ alone shall iudge the Saints shall iudge as his assistants giuing consent and approbation to his sentence 1. Cor. 6. 2. 3. thus also shall they bee iudged euen of Diuels who are Angels of the bottomlesse pit AEnig 412. How is it that the vngodly shall not stand in iudgement and God will not enter into iudgement with the righteous yet both quicke dead shall stand before him that sitteth on the white throne to bee iudged Resolution The righteous shall not come into iudgement of condemnation nor the wicked into iudgement of absoluâ—ion but all shall come to the iudgement of inquisition and examination Rom. 14. 2. Cor. 5. 10. AEnig 413 What is that that burneth and consumeth not is changed and perisheth and yet abideth still and how Resolution The Bush which Moises saw Exod. 3. also the heauens elements and earth shall bee burned at last day yet their substance not consumed to nothing but purified in that fire like mettall refined in a furnace that they may abide in an immortall and glorious estate being for our sinne in bondage to corruption Rom. 8. 21. AEnig 414. What country is that wherein is all day and no night and how Resolution It is the country which we looke for in heauen where shall be an euerlasting most glorious light without any the least darkeâ—esse AEnig 415. What country is that wherein is all night and no day and how Resolution It is the region of hell where shall be a perpetuall darknes without any light AEnig 416. 417. How may one liue being vnder and in an eternall death How may one bee in hell that neuer came in hell Resolution The life of the wicked in hell shall be a dying life and a liuing death one may be in the hell of conseâ—ence who neuer shall come in the hell of the damned AEnig 418. What reasonable creature is that which had a body and neuer had soule Resolution The Angels are reasonable creatures who assume bodies by Gods dispensation when they were sent on messages to men they aâ—â—â—â—red as men but whence those bodies came or whereinto they were dissolued it is vnreuealeable therfore vncertaine AEnig 419. What people bee they whose life it is at once both happy and miserable bitter and sweete Resolution They be true Christians Gods faithfull children who be happie and liue sweetely vnder the hope reioycing of eternall glory but because they are most troubled with sinne assalted by Satan hated and persecuted by the world therefore their life is miserable and full of bitternesse AEnig 420. What soule us that which neuer was mixed with body Resolution God is the soule of the world which is susteined and gouerned by his secret prouidence as a body is quickned and ruled by the soule 2 Also Faith is the Soule of our soule whereby it liueth to God 3 Finally Christ is the Soule of the legall Ceremonies whereof the truth and substance was in Christ. AEnig 421. What grace is that which once had is neuer last yet is vtterly taken away Resolution A liuely faith is gone and vtterly taken away when wee die and inioy the things beleeued yet in this life it is neuer lost being once had by vertue of Christs prayer Ioh. 17. and by Gods couenant which is euerlasting Ier. 32. AEnig 420. What gift is that whereby we liue to God yet it selfe shall dye when we liue Resolution We liue now by faith in the Sonne of God Rom. 1. 17. Gal. 2. last but when we shall liue by sighâ— in heauen then shall be no vse of faith AEnig 421. What rich man is he who made a great supper without meate Resolution It is Christ Iesus when he cometh to suppe with a faithfull soule without earthly delicates AEnig 422. What fire is that which being once kindled is neuer quenched and how this should be Resolution The fire of contention between the seede of the Serpent and the seede of the woman will neuer be extinct The fire of Gods vengeance in hell will burne for euer so long as God indureth AEnig 423. Seeing all liuing creatures heere in earth be corruptible how is there a worme that shall neuer dye Resolution It is that worme mentioned in the Gospel euen horror of conscience for sinne which shall gnaw the soule euerlastingly euen as wood is eaten by the worme AEnig 424. How are we forbid to fashion our selues to this world yet without sinne we may fashion our selues to the world Resolution We are forbid to fashion our selues to the world of the wicked by imitating their vngodly customes and waies but to follow the world of beleeuers by liuing after their good example this is a duty AEnig 425. How we may haue two mindes and but one soule Resolution A regenerate man hauing but one soule yet in the state of corruption had his minde wholy depraued which by grace is wholy renewed but not perfectly whence it is that still hee hath both a good minde and an euill AEnig 426. How may they waite for adoption which be already adopted and how this may be Resolution The adopted children of God which be already sonnes and haue the spirit of adoption yet they doe want the full fruition of the heauenly inheritance being heare cloyed and clogged with sinnes and miseries which they doe both earnestly and certainly waite for AEnig 427. Whether dumbe and deafe may be saued seeing faith is by hearing and onely beleeuers are saued Resolution Infants idiots dumbe and deafe which be the children of faithfull parents they be within the couenant and haue the seale thereof therefore charitie will hope well of their saluation Secondly though they lacke the ordinary meanes of engendring faith to wit hearing of the word preached yet seeing this commeth to passe without their owne default by defect of yeeres or senses therefore God who is not tyed to the meanes necessarily may without them and doth inspire faith into so many of them as be elect the Spirit bloweth where he liste if the Rauens call vpon God what letteth but Christian Infants may in their kind and degree yea the Scripture doth attribute
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