AN EXACT COLLECTION OF THE WORKS OF Doctor Iackson P. of C. C. C. Oxon Such as were not Published before CHRIST EXERCISING HIS EVERLASTING PRIESTHOOD Mans Freedom from Servitude to Sin effected by Christ sitting at the Right Hand of God and there Officiating as a most Compassionate High-priest in behalf of Sinners OR A TREATISE OF THAT KNOWLEDGE of CHRIST which Consists in the true Estimate or Experimental Valuation of his Death Resurrection and Exercise of his Everlasting Sacerdotal Function in the Heavenly Sanctuarie where he now sitteth at the Right Hand of God the Father THIS ESTIMATE Cannot be rightly made without a Right Understanding of the Primaeval State of Adam Of the Nature of Sin How it first came How it still comes into the World Of Mans Servitude unto Sin Of Free-will How we are sett Free by Christ Of Mortification Election Reprobation All which with other Considerable particulars as of the Use of Reason and Arts in Controversies of Divinitie of Baptism the Lords Supper c. are As an Introduction to Christs Priesthood discoursed on in this Tenth Book of Comments on the Creed AND VSEFVLL TABLES ADDED Verily Verily He that committeth Sin is the Servant of Sin If the Son make you Free then ye shall be Free indeed LONDON Printed by R. Norton for Timothie Garthwait at the little North-Door of S. Pauls Church 1654. THE PREFACE To the Christian and Considerate Reader Grace Mercy c. AS to the Great Richness and Goodly Number of This Author's Writings I shall not here say much having spoken most of what I had to say anent Those two Points in The Account or Preface set before the First Volume of His Workes Printed in Folio the last year And yet Thus much I shall say That I am dayly more and more confirmed in my Judgement There passed upon them being likewise perswaded of This That though it be but the Addition of one Single Unitie to the former Number of his Bookes yet will it prove a Multiplyed Accession of Degrees to the weight and excellency of them I shall perhaps better gratifie The Reader if I can present unto his View any Observables worthy his Notice Concerning the Method and References both of This present and Those his other writings published in His Life-Time And such as I think may be usefull do here follow 1. Of this Great Author's Bookes of Commentaries upon the Creed with their Respective Appendices The Five First I Beleive in God viz. The 1 2 3. Of the Eternal Truth of Scripture c. The 4. Of Justifying Faith The 5. Of the Original of Unbeleif Misbeleif c. Relate unto or Explicate the first Words of the First Article of The Creed 2. His Sixt Book being A Treatise of the Divine Essence and Attributes to which append his Sermons upon 2. God The Father Almighty maker of Heaven and Earth Chron. 6. 39. upon Jeremie 26. 29. His Treatise of the Signes of The Times and his Sermon upon Luke 21. 1. Referres to the next words of The Creed Now if any shall Object That nigh the One Half of these Treatises and Sermons too are about Divine Providence of which there is no explicit mention in the Creed The Answer is readie and easie So they ought to be it was meet and right they should be so The Good God that made the world with all the comely Ornaments and rich Furniture thereof did neither leave it to it self so soon as it was made nor transmit the Tuition of it to a Guardian or Locum-Tenens but ever did and still doth keep the Government in That Hand which with so great wisdom made the same And His verie Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Son our Saviour's Words Pater meus adhuc operatur teach us to depend upon and trust unto his Constant Providence and support for Conservation And This as a Clew leads or as a Terminus Communis Couples our Faith to his Creative power 3. His Two Sermons the Former of them Call'd Bethlehem and Nazareth upon Jeremie 31. 22. The later upon Galat. 4. 4. enstyled Mankinds Comfort from the weaker sex His Treatise entituled Christ's Answer to Iohn's Question or An Introduction to the Knowledge of Christ His 7. Book of Commentaries upon the Creed Call'd The Knowledge of Christ Jesus Containing The Principles of Christian Theologie And in Jesus Christ his onely Son our Lord which was Conceived by the the Holy Ghost Born of the Virgin Mary qua Talis Christ's Eternal Sonship his Conception Birth and Circumcision in the Fulness of Time being if not the intire Subject yet the Main Scope of these last mentioned parcels respectively referre to that Portion of The Creed wherein we avouch our Faith in The Son of God our Lord Jesus Christ incarnate 4. The Subject of this Great Author's Eighth Book of Commentaries upon The Apostles Creed enstyled Suffered under Pontius Pilate was Crucified Dead and Buried The Humiliation of the Son of God is the same God and our Lord who was conceived by The Holy Ghost and born of the Virgin Marie And The Scope of it is to shew That HEE according to the Scripture before Extant 5. His ninth Book Of the Consecration of the Son of God to his Everlasting Priesthood whereof His Agonie and Bloody Death His Rest in the Grave and in this Authors private opinion see Book 8. pag. 385 He descended into Hell the third day he rose again from the Dead He ascended into Heaven His descension into Hell His Resurrection and Ascension were Respectively the several Giests or Moments some as preparations others as Continuations some as Accomplishments others as Consequents Lookes back somewhat towards the former and forward somewhat toward these Later particulars of the Creed 6. All the Tracts or Books mentioned in the three last Paragraphs for those be They which Directly Destinately and Immediately treat of Christian Theologie qua Talis make but up The First and more Easie Part of The Knowledge of Christ And This to use the Author 's own words Consists in the display of that most admirable Harmonie which ariseth from the Concent of Prophetical with Evangelical Writings or from the Correspondencie of Parallels between Matters of Fact recorded in the Old Testament and the Events answering in proportion to them in the New 7 This Tenth Book not published till now is addressed to The Second part of The Knowledge of Christ which Consists in the True Experimental Valuation of His Vndertakings for mans Redemption viz. Of His taking upon Himself the Form of a Servant of His Death Resurrection and Ascension Of all which several steps or progresses of His O Economie as also of the whole Volume of His other whether Actings or Sufferings for us The most precious Beneficial Effects and saving Influences are Actually and only Derived unto us by the Continued Acts and Constant Exercise of His Everlasting Priesthood executed dayly in The Heavenly Sanctuarie by Him there Sitting
this Resolution or Determination in the Point proposed was intimated before the whole strength of it relyes upon those places of Scripture wherein it is said He that continues unto the End shall be saved or We are partakers of Christ and his promises if we Continue the Beginning of our Confidence stedfast unto the End But though it be True that no man which falls off from the Spirit unto the Flesh before the End of his bodily Life can be partaker of the promises yet is it never said That no man is or can be so confirmed in Grace before the End of his life that he cannot Totally or finally fall As for that Speech frequent in Scripture He that continues unto the End c. it doth not so punctually point out the End of Life as it doth the End or just Measure of this Duty here enjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Language of the Holy Ghost oftimes signifies as much as ad victoriam and denotes that point of time wherein we get the Victory or Conquest over the Flesh or other enemies of the Spirit And the Apostles words Hebr. 3. 14. may well beare this Interpretation if we hold the beginning of our Confidence stedfast unto the End That is unto the End or full Measure of our Confidence And all the glorious promises which are made unto such as continue unto the End are as often made and conceived in this Tenour To him that overcomes So it is Revel 3. 5. He that overcometh the same shall be cloathed in white raiment and I will not blot out his Name out of the Book of Life but I will confesse his Name before my Father and before his Angels And again ver 12. Him that overcometh will I make a Pillar in the Temple of my God and he shall go no more out and I will write upon him the Name of my God and the Name of the City of my God which is New Jerusalem which cometh down out of heaven from my God And the writing of this Name of Jerusalem which cometh down from heaven upon men imports it shall be thus written whilest they live here on earth or whilest it comes down to them not when they ascend in soul unto it And when S. Paul saith that the Names of Clement and other his Fellow-Labourers were written in the Book of Life Phil. 4. 3. Questionlesse his meaning is that they were so written in it that they should never be blotted out and yet were they so written long before they dyed I saw saith S. John the dead small and great stand before God and the Books were opened and another Book was opened which is the Book of Life and the dead were judged out of those things that were written in the Books according to their works Rev. 20. 12. But although men in this Life may attain unto an Immutable estate of Grace yet many finally misse of this Estate because they know not where to find themselves or in what Estate or Condition they should for the Present rank or esteem themselves 11 Some there be which either Expresly or by Inevitable Consequence of what they expresly affirme divide Mankind as formally into Reprobates and Elect The division of all mankind into Elect and Reprobates not right as Philosophers do Substances into Corporeal and Incorporeal By this kind of Division were it sound and Orthodoxal every man from his birth unto his death should be either a Reprobate or One Elect. Now were this Doctrine true We that are Christs Messengers should be at a Non-plus either for administring Comfort to our hearers in trouble of Conscience or for preventing and asswaging Presumption in such as are not conscious of any grosser Sin or not dejected by the Thundring Threats of Gods Law The Truth is There be Three Estates or Conditions of Men not only in Generall but of every man in particular which finally attains unto Salvation First The Estate or Condition of Man as he is the son of Adam For every man as he is the son of Adam is the son of wrath Second The Estate or Condition of Man as he is reconciled to God and admitted into the Priviledge of his Son by Baptisme or ingraftment into his Mystical Body the Church Third The Estate or Condition of Compleat Regeneration or of Election The First estate or condition is the Terminus à quo Eternal Salvation or admission into the Everlasting State of Bliss is the Terminus ad quem of every True Christians Progresse The Two Estates Intermediate that is the Estate of the Sons of God in General by Baptism and the Estate of Election which we have in this Life are the Two several Degrees or steps of our Progress in Christianity But in as much as all men be not at all times either in the Estate of Election or Reprobation and yet all in the end become either Sheep or Goats we must observe Foure Estates of men in General Four Estates of men in general The First The Estate of the Sons of Wrath. The Second The Estate of Reprobates The Third the estate of the Sons of God by Adoption or Baptism The Fourth The estate of the elect or compleatly Regenerate 12. That there is a Difference between the estate or Condition of the Sons of Wrath and the estate of absolute Reprobation A difference likewise between the Estate or Condition of the Sons of God the Estate of Condition of the Elect may be Demonstrated form the several Estates or Conditions of the First Man Adam in his First estate was the Son of God yet not then in the estate of election for so he could not have fallen so foully as he did After his Fall he was in the Sate or Condition of a Son of Wrath Yet not in the estate or condition of absolute Reprobation for so he could not have attained unto the estate of election or Salvation So then every Reprobate is the Son of Wrath but every Son of Wrath is not a Reprobate Every elect Person or every man after election is the Son of God but every Son of God is not in the number of the elect The Award allotted to every one of these estates is either an Act of Mercy or of Iustice Divine But unto the individual Nature or Persons of men no effect of Justice or Mercy can be awarded And therefore the Individual entity or Nature of Man cannot be the Immediate Object of the Divine Decree No part of misery can be determined upon any man or Decreed against him before he be the Son of wrath or a Reprobate For God doth never punish where he is not displeased and displeased he cannot be with our meer Natures Now to be the Son of Wrath in the lowest degree supposeth some work of Satan wrought in the party which is the Son of Wrath That only makes him the Son of Wrath. Adam could not have become the Son of Wrath unlesse he
For the full resolution of this Question the Sacred Scriptures are not the sole Competent Judge or Rule Nor doth the determination of it belong to the Cognizance of such as are the best Interpreters of Sacred writ for the true Grammatical or Litteral sence of every proposition contained in it This Case must be reserved to the Schools of Arts or to the certain Rules of true Logick and Philosophy which are the best guides of Reason in all discursive faculties But here I am engaged to do that which in other cases I have endeavoured to avoid that is to make repetition of two great Problems in the Science or Faculty of Theologie heretofore in their several places handled and in some ensuing meditations to be hereafter inculcated The first Problem is In what sense or with what limitations the Scripture is held by all reformed Churches to be the only Rule of Faith The Second In what sense or how far it is true that Recta ratio Reason rectified or rightly managed may be admitted a competent Judge in Controversies belonging to the Faculty of Theologie 2. To the First Problem In what sence the Scripture is held by us to be the sole and competent Rule of Faith and manners I have no more to say for the present then hath been long ago published in the second book of these Commentaries upon the Apostles Creed Sect. 1. Chap. 11. The summe of all in that place delivered is to my best remembrance This No Christian is bound to admit or receive any Doctrine or proposition as an Article of his Faith unlesse it be contained in the Old or New Testament either Totidem verbis or may be Concludently or Demonstratively deduced from some Sacred Maxim or proposition expresly contained in the Canonical Books in the Old and New Testament Such Maxims as are expresly and plainly contained in Scripture Every Christian Man is bound to believe absolutely But such propositions or Conclusions as may be demonstratively inferred from Canonical unquestionable Maxims they only are bound absolutely to believe which have so much use of Reason or skill in Arts as may enable them clearly to discern the Necessity of the Consequence or concludent Proof of the Deduction The ignorant or illiterate are only bound to believe such Deductions Conditionally See the second Book chap. 2. chap. 4 c. or to practise according to their Teachers instructions with such Reservation or under such Conditions as have been expressed in the second and third Book of these Commentaries 3. But what Propositions though expresly contained in Scriptures be Negative or Affirmative Vniversal Indefinite Particular or Singular Or how any or all of these be Convertible whether Absolutely by Accident or by Contraposition or how to Frame a perfect Syllogism out of them These or the like are points which the holy Ghost who spake by the Prophets and other Pen-men of Sacred and Canonical Writ did never undertake or professe to teach The discussion or determination of Questions of this nature must be had from the Rules of Reason sublimated or regulated by good Arts or faculties And for the bettering or Advancing of Natural Reason in this search the most learned or most sanctified Christian this day living should be very unthankful to the only Lord his Redeemer and Sanctifier if he do not acknowledge it as an especial branch of his All-seeing Providence in raising up unto the World such Lights of Nature and Guides of Reason as Aristotle Plato and others of the Ancient Philosophers were True Reason in whomsoever seated Whether in the Natural or Regenerate man unlesse it be advanced and guarded by such Rules of Arts as these Sages of the old World have by Gods Providence invented or bettered can be no fit Judge but being so advanced and guarded is the most Competent Judge of Controversies in Divinity of such Controversies I mean as arise from Consequences or Deductions made by way of use or application out of the uncontroverted Maxims of sacred Writ And if we would sequester Grammatical or Rhetorical Pride and partialitie to the several Professions wherein respectively men glory we might easily discern all or most of those unhappy Controversies which have set the Christian World for these late years in Combustion to have been hatched maintained and nourished by such pretended Favorites of the Spirit as either never had faithfully Learned any true Logick Philosophie or ingenuous Arts or else had utterly forgotten the Rules which they had learned or heard before they begun to handle controversies in Theologie or entertain disputes about them 4. Obliquity can have no other Cause beside that which is the Cause of the Act whence it necessarily results The Hypothesis for whose clearer discussion these last Theses have been premised is this Whether it being once granted or supposed that the Almighty Creator was the Cause either of our mother Eves desire or of her Actual Eating of the Forbidden Fruit or of her delivery of it to her husband or of his taking and eating it though unawares the same Almighty God must not upon like Necessity be acknowledged to be the Author of all the Obliquities which did accompany the positive Acts or did necessarily result from them This is a Case or Species Facti which we cannot determine by the Rule of Faith It must be tried by the undoubted Rules of Logick or better Arts. These be the only perspective Glasses which can help the Eye of Reason to discover the truth or necessity of the Consequence to wit Whether the Almighty Creator being granted to be the Cause of our Mother Eves first Longing after the forbidden Fruit were not the Cause or Author of her sin Now unto any Rational man that can use the help of the forementioned Rules of Arts which serve as prospective Glasses unto the Eye of Reason that usual Distinction between the Cause or Author of the Act and the Cause or Author of the Obliquity which necessarily ensues upon the Act will appear at the first sight to be False or Frivolous yea to imply a manifest Contradiction For Obliquity or whatsoever other Relation can have no Cause at all besides that which is the Cause of the Habit of the Act or Quality whence it necessarily results And in particular that conformity or similitude which the First man did bear to his Almighty Creator did necessarily result from his substance or manhood as it was the work of God undefaced Nor can we search after any other true Cause of the First mans confirmity to God or his integrity besides him who was the Cause of his manhood or of his Existence with such qualifications as by his Creation he was endowed with In like manner whosoever was the cause whether of his coveting or eating of the Tree in the middle of the Garden was the true Cause of that Obliquity or crooked deviation from Gods Law or of that deformity or dissimilitude unto God himself which did necessarily result
indeed any other Cause of Actual or Habitual sins Praeter Diabolum seducentem Hominent liberè consentientem that is besides the Devil who still laboureth to seduce or tempt us and mans Free consent or voluntary yielding to his temptations 2. Adam First Sin did pollute our Nature Our Actual Sins pollute our Persons Between Sin Original which is the Effect and the sin of the First man which was the Cause of it ‖ Vid. Locorum Theologicorum Compendium Pro Scholis Wraâ—islaviensibus concinnatum some have acutely observed This Distinction That the Person of the First man by his sin corrupted our Nature and our Nature being corrupted by him corrupts all our Persons that come by Natural Descent from him Unto which they adde that Every one of us by committing Actual sin doth corrupt or pollute his Person But whether any Person besides our Father Adam do or may by frequent Commission of Actual sins without any Necessity derivable either from our First Parents sin or from the Effect of it which is Sin Original corrupt or pollute the Nature of such Persons as lineally descend from him is a point capable of Question and worthy of more accurate discussion then my Abilities afford or my years will permit me to bestow any long or serious studies in Such as are or shall be disposed to handle this or any of the former Questions proposed more exquisitely must make their entrance into this Search by the same plain way which I intend to follow that is to guesse at the Cause by the Effect or at the Nature or Essence of Sin Original by the known Properties or Symptomes of it And in this plain Search an Observant Student shall hardly find such fair hints or good helps from the School-men The pregnant testimonies of Heathens Poets Naturalists c. concerning sin Original Ancient or Modern as he may from some School-Boyes or at least from some Good Books which they usually read and better remember then the School-men do 3. As for the Substance or Realty of that which we call Original Sin though unknown to them by that name and of our Natural Servitude to sin a serious Divine may find more solid and lively * Terence Andr. Act. 1. Sc. 1. Ingenium est Omnium HominuÌ„ à labore proclive ad libidinem Hor. Serm. l. 1. Sat. 3. Nec natura potest justo secernere iniquum Dividat ut bona diversis fugienda petendis Ovid. Metam l. 7. Me trahit invitam nova vis aliudque Cupido Mens aliud suadet Video meliora probôque Deteriora Sequor Hor. Epist. 8. lib. 1. Quae nocuere sequar fugiaÌ„ quae profore credaÌ„ Parallel to that of S. Paul Rom. 7. 21 22 23. Ovid. Alibi Nitimur in vetituÌ„ semper cupimúsque negata Sic interdictis imminet Aeger aquis c. Parallel to Rom. 7. 8 9. Mans servitude to sin is well set down by Horace Serm. Lib. 2. Sat. 7. and in Persius Sat. 5. v. 75 c. consonant to John 8. 34. And that in Pers 2. Sat. v. 60. O curvae in terris animae caelestium inanes Quid juvat hoc TeÌ„plis nostros immittere mores Et bona Diis ex hac scelerata ducere pulpa Is parallel to Psal 50. 21. Thou Thoughiest wickedly that I was such an One as thy self Expressions in some Heathenish Naturalists or in the Romane Orator or Ancient Latine Poets then he can do in the great Master of the Sentences in Aquinas though Sainted as much for Learning as for sanctity by the Romish Church or in their Followers or such as Comment upon their Writings And no marvel if so it be seeing the Naturalist as his profession leads him hunts after the Truth upon a Fresh-unfoyled Sent alwayes insisting upon those which we call the First Notions whereas the School-men the Later especially have been delighted to draw all Doubts or Quaeries about the most solid Points in Divinity or matters most capable of Philosophical Expressions into second Notions or Termes of Art or Artificial Fabricks of words as if they meant to rend or resolve strong and well woven Stuffe into small and raveled threds to intangle themselves and their Readers in perpetuall Fallacies A rebus ad voces Nitimur in vetitum semper cupimusque negata was a Good Lesson which the Facilo Romane Poet had not learned by Heare-say or got by Rote but had got it by Heart from a good instructor as willing and ready to teach us as him that is from undoubted Experience of his own or other mens dispositions or affections This good Poet with some other of his profession Isaiah 1. 3. and other Heathen Orators or Philosophers have excellently observed that The nature of man was farther out of Tune or Frame Jer 8. 7 had greater discord or Contrariety of inclinations within it self then the Nature of any other living thing besides But unto the Nature or Reality of that which Divines call Original sin the Roman Naturalist Plinie I meane in his Proaeme to the seventh book of his Natural History speaks most fully and most appositely The passage is for ought I know well translated into our English Or if ought be amisse the Latine Reader may correct or amend it by the Latin Copie hereto annexed Thus as you see Mundus in eo terrae gentes Maria Insulae insignes Vrbes ad hunc modum se habent Animantium in eodem natura nullius prope partis contemplatione minor est siquidem omnia exequi humanus animus queat Principium jure tribuetur Homint cujus causâ videtur cancta alia genuisse natura magnâ saevâ mercede contra tanta sua munera ut non sit satis aestimare Parens melior Homini an tristior Noverâ—a fuerit Ante omnia unum animantium cunctorum alienis velat Opibus caeteris variè tegumenta tribuit testas cortices coria spinas villos setas pilos plumam pennas squamas vellera Truncos etiam arboresque cortice interdum gemino à frigoribus calore tutata est Hominem tantùm nudum in nuda humo natali die abjicit ad vagitus statim ploratum nullumque tot animalium aliud ad lachrumas has protinus vitae principio At Herculèrisus praecox ille celerimus ante quadragesimum diem nulli datur Ab hoc lucis rudimento quo ne feras quidem inter nos genitas vincula excipiunt omnium membrorum nexus At Homo infoeliciter natus jacet manibus pedibusque devinctis flens animal caeteris imperaturum à suppliciis vitam auspicatur unam tantum ob culpam quia natum est Heu dementiam ab iis initiis existimantium ad superbiam se genitos Primarâ—boris spes primumque temporis munus quadrupedi similem facit Quando Homini incessus Quando vox we have in the former Bookes sufficiently treated of the universal World of the Lands Regions Nations Seas Islands and
Original Sin and describes or descryes surely the Being of man to be very Evill And Martyr upon the Rom Defining Original Sin and explaining that definition manifestly places it in the Evill essence of Man for he says That The whole man is most Corrupt And then defines it Thus Sin is the depravation of the whole nature of man Transmitted to posterity from the Fall of our First Parents and by Generation c. And then opening the Definition he Says In this Definition are found all Kindes of Causes For the subject Or Matter we have All the parts or powers of man The Forme is the Depravation of them all Lo you see that according to Him Martyr Sin Original Comprehends the parts powers of man so farr forth as they be corrupted and depraved Illyricus in a Book intituled Know thy self 2. But these Definitions or Descriptions though for ought I know or have to except against them they may be most Orthodoxal for their truth or substance yet the right Limitation of them or of the subject defined is not free from further Question as First Whether the Subject of them be Sin Original or Acquired as one or both of them are seated in the Natural or unregenerate man or as they are inherent in part in the Best Men after their Regeneration or Purification of their hearts by Faith If every Part if every Faculty or member of the Humane Nature be from the womb tainted with this Foul Leprosie it will be somewhat hard to conceive how any Part or Faculty should be absolutely freed from all degrees of corruption by Regeneration unlesse we grant that All are in some measure freed from it and acknowledge some Reliques of Sin Original to remain in every part or Faculty of the man truly Regenerate or renewed in the spirit of his mind It may in the First place be conceived that the Mind or Conscience of men so renewed may be throughly cleansed not only from the guilt but from the real stain or pollution of sin and yet the flesh or whole sensitive parts or faculties of the same man still lodge some Reliques of Original Corruption in them though in a Lower degree or Less measure then the same Corruption dwelleth in the Conscience or Spirit of the unregenerate or Natural man Or if we grant the Minde and Conscience of sanctified men to be yet subject to some Tincture or Reliques of Corruption Yet these we must acknowledge to be so weak and feeble that they cannot hinder or diminish the Raign or Soveraignty of the Spirit over the flesh by which the Yoak of servitude unto Sin or slavery unto Satan unto which all men before Regeneration are by Nature subject is utterly broken If we consider Man as he was first moulded by God he was for nature substance and Faculties of his soul like a sound Instrument well string'd and better tuned But by eating of the forbidden fruit and losse of Paradise his very substance was corrupted and deprived of Life Spiritual and all his Powers or Faculties not only corrupted but distuned Our Nature by Regeneration is Restored to Life spiritual yet not to perfect health and strength so long as we carry this burden of Flesh and Mortality about with us By the same Spirit of Regeneration the Powers or Faculties of our souls and our sensitive Affections are better tuned then they were before yet not so sound or well tuned as in the First Creation they were but like to Asymmetral or harsh voices which never hold consort with sounds or voices truly Harmonical or like to those which we call False strings in a stringed Instrument which by no skill either of him that tunes or handles it can be brought to bear a part in exact Harmony Both such voices such strings will still retain some jarring sound or discord in an accurate observant Musitians Ear though much less when the string is stricken open or upon a Lower stop or the voice taken at a lower Key then whe they are stretched higher For with the height of either sound the discord or Dis-Harmony is still increased 3. Whether sin Original or Acquired have an influxe into every Act of the Humane Soul But when Calvin Martyr and Illyricus make Original Sin to be the whole Nature of Man and all his Faculties so far as they are corrupted and taintted I know not whether their meaning were that there is no Action or thought of man though Regenerate into which this Corruption of Nature or Taint of sin hath not some Influx or whether they did actually or expresly minde this or other like Inference when they exhibited unto us the former Definitions of Sin For my self as I make no question but that The Blessed Virgin her self was by nature the Daughter of Adam and therefore not so absolutely free from her Conception as her Son our Saviour was So I am afraid to avouch or think that either Sin Original or acquired it being supposed that she had some Reliques of both in her should have any influence into or commixture with that Good Thought or Actual consent which she yielded to the Angel Gabriel Luke 1. 38. Ecce Ancilla domini c. Behold the hand-maid of the Lord be it unto Me according to thy word 4. But these are Niceties which I would not have touched had it not been that Some whom I name not have gone too far in opposition to the Papist or Pelagian unto whom Others by coming too neer have fallen much wide or short of the Truth My aim and intention as I often professe is not to take upon me either by voice or pen to instruct such as are or take themselves to be pro modulo viatorum perfectly Regenerated much lesse men altogether certain of their own Personal Election or Salvation The utmost of my endeavours is to direct my self and the height of my desires in this work is to advise Others what we are to do for our selves or what is to be done for us after Baptism or Confirmation that we may be throughly Regenerated or which is in effect all one make our Election sure We are I take it in the First place to Calculate the number of our sins and to measure or weigh the Body of Sin inherent in us whether by Nature or invited by our selves not by a corrupt worldly Dialect but according to the scales or Standard of the Sanctuary And to this purpose no man hath given better hints or directions then Illyricus For as he often observes and wel illustrates In the Dialect of our Saviour himself of his Apostles and Evangelists whatsoever is repugnant to the Law of God or abominable in his sight is accounted sin and so are not Accidents or meer Abstracts or Relations only but specially the very sustance or Nature of man so far as that is polluted or corrupted with Sin or wrought and transformed into the image of Satan Now though it be true which was said before
that in exact Philosophical or Theological Calculation the Definitions of Sin given by S. Austin Calvin Martyr c. and Illyricus come in the Issue to One and the same reckoning yet to vulgar or ruder Apprehensions Illyricus his Definitions which for the most part are Causal but especially his Illustrations of them out of Scripture are far more dilucide and more powerful to work upon our affections and to encourage our spirits to undertake our Christian Warfare against the Old Man or Body of sin 5. Illyricus his Illustrations of sin more Consonant to Scripture then Calvins or Martyrs To what purpose were it to tell unletter'd or ordinary men that the Old Man or Body of Sin which we are to crucifie or mortifie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinatio or depravatio unlesse we could perswade them that these were names of Giants and paint them with far more hands then Briareus with ten times more heads and mouthes then Cerberus or Geryon had and with more snakes instead of hairs upon their heads then Medusa according to Poetical pictures is emblazoned with or make some representation of them in more ugly and horrible shape then the Devil and Infernal Fiends are pictured by old Monks and Fryers in their Books and Legends Albeit even these be but silly representations of infernal Powers with whom even Christian Children after they come to the use of Reason or to wage war as O Ecolampadius somewhere excellently observes For every man to whom God hath given Grace or power to Reflect upon his Younger Years or to survey ☜ his own Heart His Affections or Inclinations either past or present may respectively find a more exquisite Live Image of Satan within himself then any Painter can make Though few or none in this Age be bodily possessed with a Legion of Devils yet most men either by Nature ill breeding or bad Company if they would rightly examin Themselves their Actions their Passions or projects by the Rule of Scripture might easily discover more then a Legion of unruly lewd or vain Thoughts of unhallowed Desires or vitious Habits such as are Malice Pride Envy Vncharitableness c. which daily plead or fight for the Soveraignty of the Law of Sin or Lusts of the flesh over the Dictates or motions of the Law of the Mind or Spirit And these are the true and most exquisite pictures or images of the Diabolical Nature And it was a wish or Prayer worthy to be written with the point of a Diamond as I have seen it written though in no sacred place Lord deliver me from my self His meaning which wrote it I take it was that he might be delivered from vitious or unruly Thoughts or Habits or other like Souldiers of Satan which every man before Mortification of the Flesh or Renovation by the Spirit doth suffer to be Lodged or Billeted in his Breast 6. For Conclusion to give the Intelligent Reader a more full Definition ☜ of Sin or of the Old Man which we are to Crucifie It is or contains all the works of the Flesh or Inclinations contrary to the Law or Spirit of God necessarily resulting from our Nature or substance since it was corrupted in our first Parents by the subtilty or power of Satan as the Efficient Cause still Labouring to obliterate the Image of God wherein we were created and to mould us into his own Likenesse to the end that he may withdraw us from the Service of God which is perfect Freedom and make us everlasting Slaves to himself and his Infernal Associates 7. Likely it is I should have Slighted Illyricus as much as Many Other of my Profession do upon a prejudicial Noise or Cry raised against Him At least I should not have taken that care and pains in perusing and examining His Opinions which ◠have done unlesse the Book or Treatise had been long ago commended to a Learned Friend of mine upon very high Termes by that Reverend and Great Divine Doctor Field then Dean of Gloucester SECT III. Of Servitude unto Sin Who be properly Servants unto It and by It unto Satan CHAP. XIV That even those Jews which did in part Believe in Christ were true Servants unto Sin 31. Then said Jesus to those Jews which Believed on him If ye continue in my Word then are ye my Disciples indeed 32. And ye shall know the Truth and the Truth shall make you Free 33. They answered him We be Abrahams seed and were never in bondage to any man How saiest thou ye shall be made Free 1. AS We rightly gather that part of mans body to be most corrupt Unsound or Ulcerous which is most afraid of the Chirurgions hand or Instrument which must heal or cure it So these Jews may hence be truly convicted to have been as our Saviour censures them truly Servants unto sin or in S. Peters Expression Servants of Corruption in that they are so Touchie and Jealous of the very mention of being made Free Albeit our Saviour if you marke his processe doth handle them as warily and tenderly as any skilfull Chirurgion could do the most dangerous sores or ulcers of his most impatient Patients For he did not say If you continue in my Word then are ye my Disciples indeed and I will make you Free Although if he had thus said he had said the Truth For HEE it is and HEE alone that must make all the Sons of Adam Free A paraphrase upon John 8. ver 31. 32. 33. c. But as He had an Eagles Eye to discover their hidden sore and a Lyons Heart to unrip or Launce their sore unto the quick So he had likewise the Third property of an Excellent Chirurgion to wit a Ladyes hand to touch them gently and tenderly He tells them the Truth but in a placid and most inoffensive manner by soft and gentle degrees If ye continue in my word then are ye my Disciples indeed And ye shall know the Truth and the Truth shall make you Free And who could be offended or unwilling to be made Free by the Truth but such as were desperately sick of Falshood and Corruption Such and so affected were these Jewes which did in part believe on our Saviour For they had no sooner heard him making mention of beeing made Free though by the Truth but they instantly returne this repinning and impatient Answer We be Abrahams Seed and were never in bondage to any man How sayest thou ye shall be made Free 2. Many Good Interpreters do question the Truth of their Answer as whether they were not at this very time in Bondage to the Romans And Tullie in his Oration Pro Flacco whose crime was aggravated for that he had alienated or detained some Gold which had been gathered towards the adorning or beautifying the Temple at Jerusalem to Elevate or lessen that conceit which many Romans had of the Nation of the Jewes as of a People better beloved of the
mouth in prayer and make Supplication for his Sins When the Great Lord will he shall be filled with the Spirit of Vnderstanding Eccl. â—9 5. 6. Oh how much better had it been for us to have had our hearts filled with this Spirit the Spirit of Comfort than to have our Dwellings as now they are possessed with Grief and Heaviness and the whole People inraged with Jealousies with Furious Zeal and discontent Now all this is come upon Us for no one Sin more more for this one then for all the rest I mean our negligence in frequenting the House of God at those times or our ill imployment of those vacant times which Authoritie had sequestred and set apart for Solemne Prayer and Thanksgiving 10. Put here the Reader will remember and perhaps Challenge me either of Forgetfulnesse or of Breach of Promise for not discussing the Third General proposed Chapt. 28. Number â—2 which was The exact Limitation of these Two Propositions If ye live after the flesh ye shall die If through the Spirit ye do Mortifie the Deedes of the Body ye shall Live My Apologie must be This That haveing taken some more Paines in this Point then in the rest Concerning Mortification I find the Limitation so inwrapt with the true State of the Question Concerning Election and Reprobation that I cannot touch the One but I must handle the Other and for this Reason have Deferrâ—d not Forgotten See the Appendix at the End of this Book the Determination of the Third Point untill I have finished what I have Long Conceived of the Points Concerning Election Reprobation or Predestination Points as I have often intimated in publick Meditations of more easie and facil Resolution then most other Controversies in Divinitie if so we would take these Termes Election Reprobation c. as we ought to do in their Passive or Concrete Sense But if we take them in the Active or Abstract Sense or as they are Acts in God their Determination is to Mankind even to General Councils altogether Impossible yea to Attempt this work is either an undoubted Spice of Phrenetical Pride or an infallible Symptom of Divine Infatuation CHAP. XXXVI Containing the Scope or Summe of what hath been said Concerning Free-Will and the Service of it in the Dutie of Mortification 1. Needlesse Speculations about Free-will c. Chief Occasions of our Negligence in Good Practises THe utmost Ayme or Final Cause of all these former Discussions was to make them an Introduction unto the Second part of the Knowledge of Christ and of him Crucified and of his Resurrection from the dead and Sitting at the right hand of the Father that is in a word How he doth set us Free Indeed from the Servitude of sin and Satan The Second End and most immediatly subordinate to this purpose was to provoke or rouz up our spirits to shake off that slumber which hath possessed a great part of the Christian World specially since those Vnfortunate Controversies betwixt the Jesuits and Dominicans and the like betwixt the Lutherans and the Zwinglians or Calvinists set forth of late in a new dress between the Arminians and the Gomarists have so contentiously been debated The only Issue of which debates amongst the Learned hath been to bring their Auditors or Readers to a Gaze or Stand and to Cause them to make a Sinister use of that Maxim in Law Lite pendente nihil fit whilst the ☜ Controversie has been under debate nothing has been done even in Duties most necessary to their Salvation Both Parties how great soever the disagreement betwixt them hath been have agreed too well in this Resolution aut otiosos esse aut quod pejus est nihil agere either to be altogether Idle or which is worse to take a great deale of paines to no purpose in reading much and resolving to do nothing untill the Controversie betwixt Grace and Nature were fully determined and the Bounds or Meere-Stones betwixt Gods Part and Mans Part be set forth that we might Punctually know what he is willing or would be pleased to do and what we may and ought to do for working out our own Salvation or for being made Free Indeed by the son of God 2. The Points useful for clearing this business are but Two And both of them have been handled before The Summe of the Former in Brief was this What Freedome of will may be conceived Compatible with absolute Servitude to sin and Satan The Answer in Brief * was This See chapt 24. That without some Portion of Free-Will even in the natural and unregenerate man all the Admonitions Given by our Saviour in the 8 th of St. Johns Gospel unto the Jewes or afterwards by his Apostles to both Jewes and Gentiles had been much better bestowed on Bruit Beasts whether wilde or tame nay even upon stocks and stones then upon men For the true reason why Bruit Beasts or other Creatures cannot be Servants is because they are not endowed with Reason or which is all one with some Free-Will Everie Civil Servant or Slave hath as Free a Will as his Master hath Sometimes a great * See the notes at the end of this Chapt. deal more Free The Essential Difference betwixt them is this That a Servant hath no Liberum Arbitrium no power or Arbitrement to dispose of his own Actions or imployments according to his own Free-Will or choyce but according to the Free-Will or appointment of his Master Briefly and more Punctually thus It were impossible there should be any such Servum Arbitrium or true Servitude unto sin as Luther contended for where there is not Libera Voluntas such Freedome of Will as we now treat of And this was all that Erasmus did conclude or I take it did intend to make good against him It was an oversight in Luther and in most of his Followers Learned Chemnitius only excepted not to distinguish inter Liberum Arbitrium Liberam Voluntatem Vid. Chem. Comm. in Melan. de Libero Arbit Sive ut Chemnitius agnoscit Luculentiorem esse Titulum de Viribus Humanis 3. The Second usefull Point is to know What Branch of Free-Will either the Natural man before he come to profess Christianity or Christian Children Baptized are bound in the first place to exercise To this The Answer is easie and hath alreadie been given before * Chapt. 25. ch 29. That every Christian Child or other Capable of being Catechized are in the first place bound to exercise that part of Free will whereby mankind is radically and primarily distinguished from bruit beasts that is the Freedom or power of Reflecting upon their own thoughts or Actions or upon Others advice or Counsel for casting off the yoke of Servitude to sin Now the greater Impotencie or want of Power any man finds in himself to sett himself Free or to do well the greater Opportunitie and better Motives he hath to beseech God and the Son of God our
Luk 14. ver 26. and many other places deny our selves and forsake all before we can be truely his Disciples And we must be truly his Disciples before we can be made Free by Him Indeed as is apparent from the words of our Saviour heretofore recited Ioh. 8. 36. Let us therefore beseech him which quencheth not smoaking Flax and crusheth not a bruised Reed to plant in us Good Intentions to grow by his Assisting Grace into Good Desires and good desires into firm and constant Resolutions of doing that which is good and acceptable in his sight and finally to Crown our best Endeavours wrought in us by his Grace with Everlasting Life and Glory through His Mercy in Jesus Christ our Lord. Amen Amen The End of Chapt 36. and of the Fift Section Some Notes of the Publishers relating to severall Chapters preceding THough I hope the Strong and Learned will not boggle at those Terms Conversion Moral Mortification Moral in the 31. Chapter Yet my heart misgives me that They may be taken to Scandal by some Scrupulous but Wel-minded and Pious Reader And therefore though what follows of the Authors in that Chapt. c. might well quiet such Readers mind and ascertain him That there is no Snake nor other Brood of the old Serpent Latent under Those Herbs yet shall I out of my poor Talent Contribute a poorer Mite towards his Satisfaction though only by casting an handfull of dust into the Scale which may make some addition to the number none at all to the weight of what the Author himself hath already there spoken to that Point * Hor. Serm. L. 1. Sat. 8. 1. We see what power Art hath over Nature as to Materials Inanimate The Potter over foul Clay The Cutter over hard Stone The Carver or Carpenter over knotty Carkases of Trees which the Axe hath reduced to the Capacity of Stones the Finer and Founder over Oare and Metals first to work prepare and purifie them afterwards of them to make Olim truncus eram ficulnus inutile lignum Cum faber incertus scamnum facereine Priapum Masuit esse Deum Deus inde ego at pleasure vessels of honour or of Basest use to shape them into figures of Beasts or Men not to say of Gods though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Aequivocal * God 's only and yet hath besotted man adventured upon that Contradiction also Isai 44. 10. c. Which Formes or new Qualities introduced rather educed E Potentia materiae sive Naturali sive Obedientiali or perhaps only discovered by the Artist who seems to adde nothing to what was in the matter before give us cause to think and say There is a strange Alteration Change Tantùm non Conversion wrought in those Subject Materials And now I have Lâ—d the Reader thus farre out if yet it be Out of his way let me carry him one Stones-Cast further and it is to shew him Socrates's Meditation partly mixt of Admiration Diog. Laert. Lib. 2. at the singular Care of Artists partly of Indignation at the strange negligence of Men that Those should be so scrupulously carefull to make their statues so like unto men and that These should be no more careful least by their own sloth they should become as Theocritus calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto statues This Consideration the Satyrist has improved and fixt upon his Gilded Gallant whom having nothing good in him but his Parents-Bloud nor any thing like good about him but Clothes Wealth and Relations he thus taxes Juven Sat. 8. v. 53. Hic petit Euphraten armis industrius At Tu Nil nisi Cecropides Truncóque simillimus Hermae Nullo quippe alio vincis discrimine quà m quà d Illi marmoreum Caput est Tua vivit imago That Poor-man's vertuous Thus and So But you Are meer-sheer-Pedegree Hermes's Statue 'Twixt which and you there 's no'ther difference Save that It says nothing you speak Non-sense But though Mercuries statue according to this account had a little the Worse yet had Memnons Effigies something the Better of Him at least if that was true which Tacitus in 2. Book of Annals reports of it that Radiis icta solaribus vocalem sonum reddidit in Plain English I dare not say True It spoke and if it did we may not Count the words lesse then Apollo's Oracles * 2. A power equal to rather greater then the former hath Industrie and Culture over the next rank of Naturals Vegetables See the Lord Verulam's Nat. Historie Cent. 6. This is seen in such effects as spring from the Artificial modelling and qualifying of Plants farre otherwise then they by nature were or then if left to themselves and let alone they would have been Art hath made barren Trees fruitful sowre fruits sweet and Crooked Plants streight Art can form even These whose peculiar Tendencies till they be superseded incline more powerfully then the former quite another way into better Resemblances or Features then nature left to its course would have produced It can alter or better them so much from what they were or would have been as may give us reason enough to give the same Attributes of Change Alteration Conversion and that with more proper Verification to These then to Inanimates And surely he that carefully Reads the 11. Chapt. to the Romans and sees what use the Holy Ghost hath made of the Art of Ingraffing in Generall yet must it not though much to our present advantage be dissembled that the Metaphor is highly improved there and that the Antitype of Ingraffing is supernatural or Contrary to nature as that an Evil Ciens should be Inoculated into a Good Stock and by vertue thereof be changed into the Goodnesse of the Stock the Practise of Art being to graffe a Good Ciens upon an Evil Stock which shall meliorate overrule and change the ill juice of the Stock into the nature of the Impe will not grudge such Effects as are wrought by the Art of Ingraffing to be intitled so * 3. But what a Largenesse or Latitude of Power Humane Industry hath over the Memory the Imaginative and Loco-motive Faculties of Sensitives is most abundantly manifest 1. In the Training of Horses even to Admiration as hath been seen in our Time 2. * Of Oxen as those at Susae in Babylon which after they had gone so often or so many Turns for water could not with strkes be forced to stirre one foot more upon that Account 3. In the Tutoring of Elephants Plinie in his Nat. Hist 8. l. 3. c. tels it upon the report of a Creditable Roman that saw an Elephant write a sentence of 30. or 40. Letters Suetonius in Galba tels of a New Shew or Sight Elephas Funambulus one that danced upon the Rope Seneca Epist 85. says Domitores-feras docent pati jugum usque in Contubernium mitigant Leoni manum insertat Magister osculatur Tigrim custos Elephantem minimus Aethiops jubet ambulare per Funem 4. In the Discipling
〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so much as if he had said in the Beginning or from the beginning much less doth it amount unto so much as if he had said before all worlds or before the foundation of the world was laid which words or the like do import Eternity And unto this literall Importance or signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The material or real Circumstances do fully accord Both do fully witness that he speakes only of some Fore-ordination made or declared in the compass of Time as ver 11. Wo unto them for they have gone in the way of Cain and run greedily after the errour of Balaam for reward and perished in the gainsaying of Core This Wo denounced takes Date only from the Time of their following the ways of Cain of Balaam and Corah God did not ordain either from Eternity or by any written Sentence upon Record That these men by name should go on in the ways of Cain should run after the error of Balaam should perish in the gainsaying of Corah But now that they had visibly followed the wayes of these wicked men they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fore-sentenced or Fore-ordained to the same condemnation which had fallen upon Cain Balaam and Corah The Sentence or Judgment declared of old against these Three was as a Ruled Case for the condemnation of these men that S. Jude speaks of they had incurred the Sentence of condemnation given of old as we say Ipso Facto that is by doing the same things which Cain Balaam and Corah had done And S. Jude whether by the Spirit of Revelation or by Evidence of their Facts themselves doth but declare or pronounce that these ungodly men had fallen fowl upon that immovable Rule or Canon which had formerly been declared against Cain and Corah and his Confederates 10. That these men now were in the same state wherein Cain and Corah were after they had committed these Foul sins for which they were condemned our Apostle takes it as granted ver 12 13. These are spots in your feasts of Charity when they feast with you feeding themselves without fear clouds they are without water caried about with winds trees whose fruit withereth without fruit twice dead plucked up by the roots Raging waves of the Sea foming out their own shame wandring stars to whom is reserved the Blackness of darkness for ever He speakes of them as of Reprobates or men ordained to condemnation For being in the same state or condition for the Quality and measure of their sins that Cain Balaam and Corah had been they were Fore-Ordained with them to the same condemnation and this their Fore-Ordination was upon Record in all that Moses or others had written concerning Gods Judgments upon Cain upon Balaam or Corah That our Apostle means such a Fore-Ordination upon Ancient Record we gather from the 14. verse And Enoch also the seventh from Adam prophecied of these saying Behold the Lord cometh c. If Enoch ALSO did prophecy of them then some other besides Enoch had prophecied of them So had Moses who related Gods Judgments upon Cain prophecied of their Judgments who followed the wayes of Cain and in foretelling Gods fearfull Judgments upon Corah Dathan and Abiram he foretold the condemnation of all such as followed their ways and were Fore-Ordained to the like condemnation in their condemnation But more expresly Fore-Ordained of old unto the same condemnation by Enochs Prophecie which was more ancient then Moses his writings although Moses mentioned it not The form of his Prophecy or of his Judgments denounced against all ungodly men The Book of Enoch Of it See Tertul. De Cultu Foem Lib. 1. Cap. 3. and the Annot upon that place was upon Record in our Apostles time in a Book called the Book of Enoch unto which or so much of which as concerns this place St. Jude gives Authentick testimony ver 14. c. Behold the Lord-cometh with ten thousand of his Saints To execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him This Prophecy was literally meant and in particular directed against the ungracious seed of Cain and other such ungodly men of the Old World as did oppose or malign the Church of God then seated in the Posterity of Seth of which Enoch was a principal member a man of high place or dignity but the same Prophecy was literally meant of these ungodly men which did oppose the Church and deny that Lord which Enoch foretold should come to give judgement upon all such as continue in ungodliness And though this Prophecy were verified or in some measure fulfilled in the ungodly men of the Old World yet was it more exactly fulfilled in these ungodly men here in St. Iude and shall be fulfilled again upon all such as they were unto the worlds end and all in whom it is or hath been or shall be fulfilled are by it Ordained to the Condemnation here meant and St. Iude having perfect notice that these ungodly men had followed the wayes of Cain and of Corah doth but pronounce or declare them to be lyable to the Condemnation foretold by Enoch But whether all of them were at this time in the absolute State of Reprobation that is irreversibly ordained to everlasting death or whether the Gate of Mercy and Way to Repentance were everlastingly shut up against all of them That we leave to the eternall Judge seeing the 22. verse mentions Compassion for some and making a difference 11. The Jews highest Excommunication taken from Enochs words However This Prophecy of Enoch was so famous and so Authentick in the Jewish Church before St. Iude wrote this Epistle that their GREAT AND FEARFVL EXCOMMVNICATION was conceived in the very Form of Words which S. Iude here out of Enochs useth And as Writts amongst us have their name or Title from the First and Principal words contained in them as some are called Sub Poena some Nisi prius c. so the greatest and most fearfull Excommunication which the Jewish Church did use was called THE EXCOMMVNICATION OF DOMINVS VENIET THE LORD SHALL COME St. Paul as we read Rom. 9. 3. did wish that he himself might be Anathema one excommunicated or separated from Christ for his Countrey-men or kinsmen according to the flesh But he did not wish himself to be Anathema Maranatha for their sakes This kind of Anathema or Excommunication though he considently denounceth against all such in the Church of Corinth as did not love their Saviour If any man saith he 1 Cor. 16. 22. love not the Lord Ièsus Christ let him be Anathema Maranatha that is all one as if he had said Let that Sentence which Enoch first denounced against all vngodly and wicked men especially against all Blasphemers of God of Christ or the wayes of the
it hath been his Will to harden we must without dispute believe their hardning to have been most just Yet thus to believe we were not bound unlesse it were a Fundamental Point of our Belief that this his most absolute Will hath just reasons though unknown to us why he hardeneth some Vide Coppen in Ps 36. v. 7. Col. 388. B. C. D. and sheweth mercy unto others yea such Ideal Reasons as when it shall be his pleasure to make them known to us we shall acknowledge them to be infinitely better and more agreeable to the immutable Rules of eternal equitie which indeed they are than any earthly Prince can give why he punisheth this man and rewardeth that The contrarie In-consequence which some would inferr out of our Apostle in this place is the natural true and necessarie Consequence of a misconstruction which they have made of another most Orthodoxal Principle Gods Will is the only Infallible Rule of goodness that is in their Exposition Things are good only See Chapt. 39 Numb 9. of this tenth Book and see Attributes 1. part Sect. 2. Chap. 13. â— because God doth will them When as in truth his Will could not be so infallible so inflexible and so soveraign a Rule of Goodnesse as all must believe it to be that think themselves bound to conform their will to his unless absolute and immutable goodnesse were the essential Object of this his most Holy Will Wherefore though this Argument be more than Demonstrative It was Gods Will to deal thus and thus with mankind therefore they are most justly dealt withall Yet on the other side this Inference is as strong and sound Some kind of of dealings are in their own natures so evidently unjust that we must beleive it was not Gods Will to deal so with any man living Abraham did not transgresse the bounds of modestie in saying to God That the righteous should perish with the wicked that be farre from thee Shall not the Judge of all the earth do right Yet were Gods Will the Rule of goodnesse in such a Sense as some conceive it or our Apostles meaning such in this place as many have made it Abraham had been either very ignorant or immodest in questioning whether Gods Will concerning the destruction of Sodom lovingly imparted to him Gen. 18. had been right or wrong whether to have slain the righteous with the wicked had been unjust or ill beseeming the great Judge and Maker of the world Howbeit to have slain the righteous with the wicked would have been lesse rigorous lesse unjust than to harden men by an inevitable necessitating decree before they had voluntarily hardned themselves or unnecessarily brought an impenitent temper or necessitie of sinning upon themselves And for this cause we may safely say with our father Abraham Thus to harden any whom thou hast created that be farre from thee O Lord. Farre be it ever from everie good Christians heart to entertain any such conceit of his Creator 12. The Apostles second Answer to the former Objection Albeit this First Answer might suffice to check all such captious Replies as hypocrites here make yet as our Apostle in his second answer imports we need not use the benefit of this General Apologie in Pharaohs Case The reason or maner of Gods justice and wisdome in hardening and punishing him is conspicuous and justifiable by the Principles of equitie acknowledged by all For Pharaoh and his confederates were vessels of wrath sealed up for destruction Hell as we say did yawn for them before God uttered the former expostulations perhaps from that very Instant wherein he first sent Moses unto him It being then granted that God as we indeed suppose did from the plague of murrain or that other of boiles positively and inevitably harden Pharaohs heart and after he had promised to let the Israelites go infatuated his brain to wrangle with Moses First whether their little ones afterwards whether their flâ—cks should go along with them yet to reserve him alive upon what condition or termes soever though to be hardned though to be threatned though to be astonished and affrighted with fresh plagues and lastly to be destroyed with a more fearful destruction than if he had dyed of the pestilence when the cattell perished of the murrain was a true Document of Gods lenity and patience no impeachment to his Justice a gentle Commutation of due punishment no rigorous Infiiction of punishment not Iustly deserved For what if God had thrust him quick into hell in that very moment wherein he told him So the Septuagint expresseth the sense of the Hebrew Phrase Ad hoc ipsum excitavi te For this very Purpose have I reserved thee alive that I might shew my power in thee No question but as the torments of that lake are more grievous than all the plagues which Pharaoh suffered on earth so the degrees of his hardening had he been then cast into it had been in number more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strugling with God more violent and stubborn his possibility of repentance altogether as little as it was after the seventh plague if not lesse But should GOD therfore have been thought unjust because he continued to punish him in hell after possibility of repentance was past No Pharaoh had been the only Cause of his own Wo by bringing this necessitie upon himself of opposing God and repining at his judgments without possibilitie of repentance All is one then in respect of Gods Justice whether Pharaoh having made up the measure of his iniquitie be irrevocably hardened here on earth or in hell To reserve him alive in the state of mortalitie after the sentence of death is past upon him is no rigour but lenitie and long-suffering although Gods plagues be still multiplyed on Egypt for his sake although the end of his life become more dreadful than by the ordinary course of Gods Justice it should have been if he had dyed in the seventh plague 13. Another reason why God without impeachment to his justice doth still augment Pharaohs punishment as if it were now as possible for him to repent as once it was is intimated by our Apostle to be this that by this lenitie towards Pharaoh he might shew his wrath and declare his power against such sinners as he was that all the world might hear and fear and learn by his overthrow not to strive against their Maker nor to dally with his fearfull warnings Had Pharaoh and his people died of the pestilence or other disease when the cattel perished of the murrain the terror of Gods powerfull wrath had not been so manifest and visible to all the world as it was in overthrowing the whole strength of Egypt which had taken armes and set themselves in battell against him Now the more strange the Infatuation the more fearfull and ignominious the destruction of these vessels of wrath did appear unto the world the more brightly did the riches of Gods
did come to passe by Gods Irresistible Will His Error into which the greatest Clerk living especially if he be not an accurate Philosopher might easily slide consists originally in confounding Eternitie with Successive Duration and not distinguishing Succession it self from things durable or Successive He and many others in this argument speak as if they conceived that the necessary Coexistence of Eternitie with Time did necessarily draw every mans whole course of life Motu quodam raptús after such a manner as Astronomers suppose that the highest Sphere doth move the lower whereas if we speak of the course not of Pharaoh's natural but moral life it was rather an Incondit heap or confused multitude of durables than one entire uniforme duration And each durable hath its distinct Reference to the eternal Decree That which is eternally true of one was not at all much lesse eternally true of another Eternitie it self though immutable though necessarily though indivisibly co-existent to All was not so indissolubly linked with Any but that Pharaoh might have altered or stayed his course of life before that moment wherein the measure of iniquitie was accomplished But in that moment he became so exorbitant that the Irresistible Decree of induration did fasten upon him His Irregular motions have ever since become irrevocable not his Actions onely but his Person is carried headlong by the everlasting revolutions of the unchangable decree into everlasting unavoydable destruction 22. The Proposition or Conclusion proposed Pharaoh was hardened by Gods Irresistible Will indefinitely taken is true from all eternitie throughout all eternitie and therefore true from Pharaoh's birth unto his death but not therefore true of Pharaoh howsoever qualified or of all Pharaoh's Qualifications throughout the whole còurse of his life For so the Proposition becomes an Vniversal not onely in respect of the Time but of the Subject that is of all Pharaohs several qualifications The sense is as if he had said God from eternitie decreed to harden Pharaoh howsoever qualified as well in his Infancie as his full Age by his Irresistible Will and thus taken it is False The Inference is the same with the fore-mentioned Adam in Gods foreknowledge was a sinner from eternitie Ergo Adam was alwaies a sinner a Sinner before he sinned during the time of his innocencie or with this God from all eternitie did decree by his irresistible Will that Adam should die the death Ergo He did decree by his irresistible Will that Adam should dye as soon as he was created or be a sinner all his life long To reconcile these two Propositions aright God from eternitie decreed by his Irresistible Will that Adam should dye God from eternitie did not decree by his Irresistible Will that Adam should die otherwise than we have reconciled the two former God from eternitie decreed to harden Pharaoh by his Irresistible Will God from eternitie did not decree to harden Pharaoh by his Irresistible Will no Writer I presume will undertake The only reconciliation possible is this God did decree by his Irresistible Will that Adam sinning should die God did not decree by his irresistible-Will that Adam not sinning should dye nor did he decree by his Irresistible Will that Adam should sin that he might die For as we said before God did neither decree his Fall nor his perseverance by his Irresistible will And his death was no more inevitable than his Fall Nor was Pharaohs final Induration more inevitable than the measure of iniquitie to which such Induration was from eternitie awarded by Gods Irresistible will Of Pharaoh thus considered the Conclusion was true from eternitie In what sense the Conclusion proposed may be said universal universalitate temporis as to Pharaoh true in respect of every moment of Pharaohs life wherein the measure of his iniquitie was or might have been accomplished though it had been accomplished within three years after his birth And this accomplishment presupposed the Induration was most inevitable his Final Reprobation as irrecoverable as Gods Absolute will taking absolute as it is opposed to disjunct is irresistible 23. In what sense the Conclusion proposed may be said to be universal universalitate subjecti The same Proposition in respect of Reprobation is universally true Vniversalitate Subjecti that is of every other person so ill qualified as Pharaoh was when God did harden him VVhosoever shall at any time become such a man as Pharaoh was then is a Reprobate from eternitie by Gods Irresistible will And seeing no man is exempted from his Jurisdiction he may harden whom he will after the same manner that he hardened Pharaoh although de facto he doth not so harden all the Reprobates that is he reserves them not alive for examples to others after the ordinary time appointed for their dissolution Nor doth he tender ordinary meanes of repentance unto them after the door of Repentance is shut upon them God in his infinite wisdom hath many secret purposes incomprehensible to man as VVhy of such as are equal offenders one in this life is more rigorously dealt withall than another VVhy of such as are equally disposed to goodness Moral one is called before another by his irresistible calling That thus to dispense of mercy and justice in this life See his Treatise of the Signs of the Time the 3. or moral part of it doth argue no Partialitie or respect of persons with God is an argument elsewhere insisted upon 24. The Point whereupon we are now to pitch is this Indefinite Men usually are Called Elected Reprobated or hardened by Gods Resistible will before they be called Elected reprobated or hardened by his irresistible will All these Termes are Indefinite and according to their different measures as truly mutable as Immutable from Eternitie or as in other * See Chapt. 37. Num. 5. 6. See 9. Book Ch. 18. c. Meditations we have shewed There is a State of Election under promise and a State of Election under Oath of which the latter only is Absolutely immutable The like we may say of Reprobation it is either under general Threat or upon Oath the Former is mutable so is not the Latter No man living shall ever be able to make his Inference good Pharaoh was absolutely reprobated from eternitie that is Whether granting that Pharaoh was a reprobate from eternitie we must grant withall that Pharaoh was a reprobate in his Middle age Youth or Infancie His reprobation was immutable from eternitie Ergo Pharaoh in his Youth or Infancie was a Reprobate To inferre the Consequence proposed no Medium more probable than this can possibly be brought Pharaoh from his Infancie to his full age was alwaies one and the self-same Man Et de eodem impossibile est idem affirmari negari The Consequence not withstanding is no better than this following The last Eclipse of the Moon was necessary from the beginning Ergo The Moon was necessarily eclipsed in the first quarter or in the
a choice fruit of zeal to presse those Rigid Opinions upon their Auditors which the first Authors of them would never have conceived or quickly would have abandoned if they could with safe conscience have subscribed unto the English Leitourgie And in very truth this peculiar Symptom of the crazed and ill-tempered Presbyterie I mean zealous adherents to Rigid Tenents of Reprobation hath been been an especial motive to withdraw manie hands and pens from subscription to our Common prayer-Prayer-book or book of Homilies It was a subject of much sadder contemplation to see as who sees not that hath not resolved to wink at the soloecisms of his good friends manie Divines well fitted and engaged for better imployments become anxious sollicitors for the admission or rather intrusion of that very error into Reformed Churches whose extirpation in the Synogogue the prevention of whose propogation throughout the Churches of the Gentiles by him planted was a great part of his labours who in sacred labours was more plentiful than any than all his fellow Apostles The attempt for this intrusion found no such furtherance from the pretended Title of Ancient Orthodoxal Truth as from present opposition to modern errors As if the parties of whom I speak had held it an Aphorism of sacred Policie to entertain any Heathenish Jewish or Turkish Fugitives able to do service against the Lutheran That sundrie Writers of greater note and name than here to be named by me have out of opposition to the Lutheran given more suspition of concurrence with the Stoick the Modern Turk or Jews that lived in our Apostles time than the Lutheran doth of any concurrence with the Papist or other Heretick whatsoever I shall be able to inform him that will friendlie and privately debate this seeming Paradox with me whether by writing or by word of mouth But as the world now is set openly and publickly to confront a countenanced error would breed greater dissention between brethren in profession and affection then the unseasonable publication of truth specially by so mean a messenger of truth as my self could recompence Dum furor in cursu est currenti cede furori It is one thing to give the way unto such fierce oppositions as daily meet us and another to be carryed headlong with them or to sollow them as their Patrons too often follow Princes Courts that is as we say afarre off Whilst I was an Artist I liked the Old Prescript well Loquendum cum multis Philosophandum cum paucis The medicine a little corrected is not much amisse in Divinitie Theologizandum cum paucis non loquendum contra multos unless it be unto some few and those no parts of the multitude or Vulgar sort either for judgment or affection Amongst my choisest acquaintance and most respected friends I had no choice left in Competition with your selves to whom in all congruitie I rather ought or more safely might communicate what I conceive of this or other like points of Divinitie more necessary to be enquired into by such as are intelligently ingenious than expedient to be published or communicated without distinction of Times and Persons For of my choicest meditations heretofore either published or privately perused I have ever liked the impression much better whilest I lookt upon it in your disposition and conversation than whilest I read it in mine own papers or from the Press Vos estis Epistola mea of all my labours in the Ministerie I have reapt no comfort like to this That it hath pleased God to use me sometimes as a Waterer of those precious seeds unto which he himself hath given plentiful encrease and to with-hold any thing that my conscience tels me may yeild wholesome nourishment though but rudely and homely dressed as this small Present is unto those sacred Plants which the right hand of our heavenly Father hath planted in your brests were to robb my self of my chiefest joy Thus I have adventured in a Case as it is commonly apprehended of great danger to be your Taster being more willing as I know you are perswaded of me to drink the deadliest bodily poison that could be ministred unto me than willingly to infect your souls with any poysonous doctrine Howbeit I profer not these brief Receipts as Mountebanks do their druggs or Tradesmen their waves upon Oath or confident Asseverations but rather referr them to the farther trial of your less partial more judicious tast faithfully promising on my part all readiness to recall amend or alter whatsoever upon better examination shall be found amisse whether in the Matter the Method or Manner of speech And upon these Termes I interest you by these presents in other Treatises of this Argument all which I have purposely consecrated as a Memorial Pledge of those Kind References which heretofore have been betwixt us of that respect which I will ever bear unto your persons and of the honour due from me especially to your virtues VALETE From my Studie in Corpus-Christ Colledge Jan. 1. 1619. Yours ever in all Love and observance THOMAS JACKSON SECT VII A Treatise concerning the Acts or Exercises of the SON of GOD his everlasting Priesthood OR Conteining the Manner or Meanes by which the Son of God through the continual Exercise of his everlasting Priesthood in his heavenly Sanctuary doth now De Facto sett Free indeed all such as seek for the working out of their own Salvation with fear and Trembling CHAP. XLIII 1. THe Manner how the Sonnes of Adam are set Free by the Sonne of God hath been in part heretofore or rather the First part of this Freedom hath been declared at large in the Eighth Book of these Commentaries Sect. 2. Chapt. 6. c. Amongst other Qualifications of the Son of God incarnate for destroying the works of the Divel it was a Special One That he should take upon him the Form of a Servant to the End he might without any wrong to His Person or any injustice done upon his Humane Nature by God the Father Dye the death of a Servant that is the Death of the Cross and by such death and sufferings pay the full Ransome of all Mankinds Redemption and set us all Free de jure The main business yet remaining to be discuss'd is Concerning the Manner the several Waies or Means by which he doth de Facto sett Free indeed that is Perfectly All such as seek to work out or rather industriously labour for the working of their own Salvation with Fear and Trembling That is I take it with such Fervent Prayers and Supplications to God the Father through Him and by Him as He tendred for Himself in his Agonie or in the dayes of his Consecration to that Everlasting Priesthood which he now exerciseth in the Heavenly Sanctuary where he now sitteth at the right hand of God the Father 2. With the Manner of Christs sitting at the Right hand of the Throne of of Majestie I am resolved not to meddle in this Book See
And in this sense that of St. Ambrose with whose Expressions of this Mysterie many in our times have been altogether causelesly much offended when thou hadest overcome the sharpness of death thou didest open the kingdom of heaven to all Believers ought to be taken Nothing can be more plain or more Concludently proved from our Saviours own words and his Apostles Comments on them than this That The Kingdom of Heaven it self was not Erected was not established untill that Jesus whom the Jews had Crucifyed was made both Lord and Christ and placed as Man at the Right Hand of his Father 3. To dilate further upon this Point for this Present I dare not lest I should lose my way or forget to return to the other Parallel proposed to wit What heavenly Mansion or Sanctuary the first Part of the earthly Tabernacle or Court whereinto the ordinary Priests went every day did represent or foreshaddow I shall not trespass against any Article of Faith or Rule of interpreting Scriptures nor I hope offend any ingenuous Conscience by delivering my Opinion in a Point wherein the Scripture as I conceive is silent or which can neither be enforced upon Us as any part of Christian Belief nor be refuted by any Rule of Faith To my apprehension of our Apostles meaning Heb. 8. ver 5. That place or Mansion in the heavenly Tabernacle wherein Abraham Lazarus c. did rest before The Kingdom of heaven was set open to all Beleivers was That Place or Court which Atrium Sacerdotum the Court of the Priests in the first Tabernacle or in Salomons Temple did Picture out unto us Or if the soules of the Faithful were not admitted into That Place before Christs death we cannot allot a Lower or Outermer Mansion in heaven it self than that which Atrium Congregation is that is the Court of the Congregation in Salomons Temple whereinto the Congregation of Israel which were no Priests were admitted and taught by the Priests did represent However it be That heavenly Mansion or Sanctuary which in proportion truly answered to the Sanctuary or Court of Priests in the material Temple was no such happy Seat of Bliss before Christs Death as it was made by it For by his Bloud it was finally Consecrated or dedicated to be what now it is a True Temple which was the Second Parallel proposed CHAP. XLVI A Parallel betwixt the Rites of Dedicating the Tabernacle the Vessels c. with Bloud of Beasts And of Consecrating the Heavenly Places with the most Precious Blood of Jesus Christ 1. THe Place or Station for drawing this Parallel aright is Hebr. 9. Neither was the first Testament dedicated without Bloud For when Moses had spoken every Praecept to all the People according to the Law he took the bloud of Calves and of Goates with water and Scarlet wooll and Hyssop and sprinkled both the Book and all the people saying This is the bloud of the Testament which God hath enjoined unto you Moreover he sprinkled with bloud both the Tabernacâ— and all the vessels of the Ministerie And almost all things are by the Law purged with Bloud and without shedding of bloud is no Remission Ver. 18 19 20 21 22. All this he speakes according to the plain Litteral Sense of the Law concerning the Purifying or Consecrating of the Earthly Tabernacle with its Vessels or Implements The Mystical Sense or meaning of the Matters of Fact or Practises performed by Moses and Aaron when they consecrated the first Tabernacle with the bloud of Bullocks and Goates c. is litterally explained unto us by this our Apostle in the verses following It was therefore necessary that the patterns of things in the heavens should be purifyed with these but the heavenly things themselves with better sacrifices than these ver 23. These words admit no Metaphors or Tropes but have their proper and Real Logical Sense The Argument is most punctually Concludent The Similitude or paterns of heavenly things were purified with bloud therefore the heavenly things themselves that is the Caelestial Tabernacles were to be purged and consecrated with the bloud of Christ our high Priest which is now entred into them for our Sanctification and final Redemption To inquire what should become of all our Saviours bloud whether shed in his Agonie or upon the Cross will seem I know A Curious Question specially to slothful Students in Divinitie On the otherside it would argue a drowsie Fancie either voluntarily to imagine or to be by others perswaded That his most Precious bloud being shed in such abundance should be like water spilt upon the ground either swallowed up by the dry earth or mingled with dust or dispersed by the heat of the Sun and resolved into vapours Seeing every drop of it was truly The bloud of God It can be no Sin to suppose nay to believe that All of it was by his death made as his Body now is Immortal that All of it was preserved entire and sincere and brought either by his own immediate power or by the Ministery of his holy Angels into those heavenly Sanctuaries which were to be CONSECRATED by it to be the Seats or Mansions of everlasting bliss unto all true Believers and thus brought in at the time of his Entrance into Paradise in soule though not in Body which was immediately after he had commended his Spirit unto his heavenly Father 2. If unto all that hath been said in this Argument I should further adde That the most precious bloud of the Son of God which was shed for the Ransom of our Sins in the Garden or upon the Cross and brought into the Celestial Tabernacle upon his death whether reunited to his Glorified Body or glorified in it self and preserved apart from his body doth still retain an everlasting Efficacy for the daily Purifying of our hearts and working Sanctification in us I presume the Intelligent or ingenuous Reader will interpret this Assertion rather for a Point of speculation not much thought upon by others than any Paradox or Heterodoxal Doctrine of my own Invention But of the true Vertual presence or Real Operation of the Body and Bloud of our Lord Jesus Christ upon our Soules in so great distance as is between the most high and most holy Celestial Sanctuary and these material Temples here on earth wherein we Celebrate and Solemnize the memorie of his Death and passion more punctually and more fully if God shall be pleased to give leave In the 11. Book hereafter All which I have here affirmed or intimated will uncontrollably follow from our Apostles Doctrine in this Epistle and from other Passages of his Fellow Apostles To begin with that of Heb. 9. 11 c. Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building neither by the bloud of Goates and Calves but by his own bloud he entred in once into the holy place
against the moral Law of God So doth his Blood or operative Vertue of his Everlasting sacrifice consecrate or qualifie the Elements of Bread and Wine to purifie and cleanse our soules from such actual sinnes as after Baptism we have committed This perennal Efficacie or Operative Vertue of Christs Body and Blood consecrated once for all by the sacrifice of himself to be a perpetual purification for such as were to be consecrated Kings and Priests unto their God which was thus pictured by the former Legal or Mosaical Rites was more expressly foretold by the Prophet Zacharie For having in the twelfth Chap. ver 10. Prophesied of the piercing of the Son of Gods most pretious Body by the Jewes for which when God should open their eyes to see the truth they should lament and mourn he explicates the Use or End to which the Divine Providence had destinated this their malitious crueltie Chap. 13. 1. In that day there shall be a Fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness By this offering of himself Once for all by this opening of his pretious Side he hath consecrated all that are Sanctified and all that are sanctified are sanctified by it Yet not actually sanctified or actually consecrated by his Blood before it be sprinkled in our hearts by Faith And to instruct us that the Legal Water of separation or sprinkling did foreshadow the Blood of Christ the Apostle termes it The blood of sprinkling Heb. 12. 24. CHAP. LVI The Efficacie of Christs Sacrifice and the Use of his Priest-hood Two distinct several Things Wherein the Exercise of his Priest-hood doth consist How it was foreshaddowed Ordinaâ—ces effectual by vertue of Christs Presence Vertual Presence is a Real presence 1. SUch as deny the Everlasting Efficacie of Christs Sacrifice may be presumed likewise to deny the Vse of his Everlasting Priesthood Howbeit all such as grant the everlasting Efficacie of his Sacrifice cannot hence be concluded to admitt the everlasting use of his Priesthood For these be Two distinct Points of our Belief If Belief in Christs death or in the Everlasting Efficacie of his sacrifice were all that we are bound to believe we were not bound to acknowledge any other Act of his Priesthood besides the offering up of himself in Sacrifice But by this one Act of his Priesthood he was consecrated to be an Everlasting Priest And if he be an Everlasting Priest he still executes the Office or Function of an High Priest And it is our Dutie the Chief Point of our Religion to supplicate unto him as to The Onely High Priest of our Soules that he would make us partakers of his Everlasting Sacrifice as we say ex Officio by exercising the Office or Function of an High Priest The Question is Wherein the Function or exercise of his Priesthood doth consist To this we answer First Negatively That it doth not consist in the often offering up of himself by his Priests or Ministers here on Earth For if he were on Earth saith the Apostle Heb. 8. 4. he should not be a Priest This argues that he exerciseth his Priest-hood in the heavenly Sanctuary not in Temples made vvith hands So saith the Apostle more expresly Heb. 9. 24. Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Nor yet that he should offer himself often as the High priest entreth into the holy place every year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with bloud of others For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself The truth then is as you have heard before that Christ by his bloudy Sacrifice upon the Crosse was consecrated to be an Everlasting Priest And that this Consecration was not accomplished untill his Resurrection from the dead For it is not conceivable that he should be an Everlasting Priest before he became an Immortal man and by his rising c opened the Gate of Everlasting life After he was thus consecrated by death and by the resurrection from the dead to be an Everlasting Priest after the Order of Melchizedeck he was not to offer any sacrifice nor do we read that Melchizedeck offered any Wherein then did Melchizedecks Priesthood consist Only in the dignitie of Authoritative blessing See Book 9. Ch 9. and 11 He was saith Moses the Priest of the most high God and he blessed Abraham and said Blessed be Abraham of the most High God possessour of Heaven and Earth St. Cyril * See the note at the end of this Chapter in his Parallel betwixt Christ and Melchisedech speakes more expressly and reads the Text more punctually for the Opinion of Reformed Churches than we our selves for the most part doe 2. This exercise of Christs spiritual Priesthood in the heavenly Sanctuary was foreshaddowed by sundry services and sacrifices of the Law By that Solemn Attonement which the High Priest made in the most holy place and as we have often said by the sacrifice of the Red Heifer also Albeit that solemnitie did prefigure him likewise in the Act of his Consecration or designation to his heavenly Sanctuary This Heifer was slain by another without the Camp in Eleazars sight and yet Eleazar the Priest was to sprinkle the bloud of this sacrifice before the Tabernacle of the Congregation that is with his face towards the Sanctuary on which unless he did constantly look whilest he did sprinkle the bloud the service was frustrated as the Jews say This testifyed that the validity of this Act or the purification intended by it was to be expected from the Sanctuary Christ likewise was slain by the hands of sinful men without the City Heb. 9. 14. And yet though slain by them he offered himself by the eternal Spirit And whether by This eternal spirit or by his spirit as man or by both certain it is that by the Spirit he sprinkleth the bloud of the new Covenant upon us and prepareth a way for us to the heavenly Sanctuary As the people under the Law might not enter into the Congregation nor the Priests into the Sanctuary untill they had been purifyed from their uncleanness by the water of sprinkling so neither could we or any of Gods people have accesse unto the most holy Place or heavenly Sanctuary untill the way were prepared for us by the bloud of the Son of God nor untill we be sprinkled and purifyed with his Bloud Having therefore brethren boldnesse to enter into the holyest by the bloud of Jesus by a new and living way which he hath consecrated for us through the vaile that is to say his flesh And having an high Priest over the house of God Let us draw neer with a true heart in full assurance of faith having our
c. Betwixt affections calm and troubled a mighty difference ibid. Agar and Ishmael related unto by St. John Chap. 8. verse 36. 3070 Agencie Immanent and Transient 3087 Alexander P. the fifth his Canon for holy water 3264 Alexander Pheraeus weeping Ripe at a Tragoedie and yet a cruel man 3073 3145 Ambition 3063 3065 3076 3126 An Ambitious Error Infallibilitie 3067 St. Ambrose A Saying in him Ego non sum ego 3240 St. Ambrose his Rule for interpreting Scripture Fints Dicendorum Ratio Diâ—â—orum 3160 c. Anathema Maranatha Taken out of Enoch his Prophesie or Book 3171 Antedate pardons God never does 3283 See sins remitted Antichrist Eastern and Western 3262 Aquinas comes neere making God Author of sin 3012 Arts ought to have Artists for Judges 3014 Art See Rules Ashes the Emblem of Immortalitie 3270 3300 Eastern Antichrist The height of his Heresie some place in maintenance of the more then Fatal â—rrespective Decree by which all things Christs death not excepted be said to fall out inevitably 3266 Astipulation before Admission to the Lords Supper necessary 3272 St. Austins attempt to draw the middle Line betwixt Stoicism and Pelagianism 3081 Auricular confession abused by base Interrogatories 3026 St. Austins Saying about Gods accurate weighing the actions of men 3239 The Authors solemn Appeal 3279 God by some mens Consequences made Author of sin 2012 B. THough Baptism do not utterly kill original sin yet are Children by Baptism in such measure regenerated as is needfull to save them if they dye Infants 3100 Life Spiritual created in Baptized Infants 3114 Sinne may revive in Baptized Infants 3158 St. Basils saying about that Point 3159 By baptism we are translated from Sons of Wrath to be Children of God 3158 Baptismal Grace denyed restrained 3174 Baptismal vow the first thing Children are to consider at their arrival at the use of Reason 3100 To null the Benefit of Baptism is a great sinne 3115 Baptism See Regeneration No Infant Reprobate at the hower of Baptism 3167 Analogie betwixt Baptism and the water of Sprinkling mixt with the Ashes of the red Heifer 3300 Singularitie of Baptism typifyed in the rarity of the Rite of that Heifer 3270 c. How Sin is remitted by Baptism 3296 Christs most Efficacious presence in Baptism 3296 Baptism needles if sins be Remitted before committed 3295 The Church of Englands Doctrine of Baptism 3272 Baptism a Sacramental Consecration to fight against Flesh c. 3101 A Bear enraged with Crimson or Scarlet colour did teare a woman in pieces 3027 Becanus's dispute with Paraeus 3012 Belief a Term divisible 3073 Believers in part may fall away 3072 c. Bellarmin as harsh as Piscator or Zuinglius about the Author of sin 3012 Berith well translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3259 Beza's inference against Origen right 3225 Beza's mistake 3226 the fallacie that caused it 3232 3237 Bloud of Christ shed not spilt immortal brought into the heavenly Sanctuary daily purifyes us 3258 3297 c. Christs Body and Bloud vertually present really operative 3258 3296 c. 3303 c. Christs Bloud See Parallels The bloud of Buls c. inefficacious because corruptible 3297 Bodin his resolution 3184 The Body of man must be sanctifyed also 3118 Bodies the nature of the fight with our own Bodies 3102 c. St. Pauls method in Fighting with his Bodie 3103 Bosom or Bay of Abraham 3256 Bruits Their rare docilities 3133 c. Mr. Burtons Accusation of the Authour with his addition 3174 c. Busbequius's Discourse with Chiaussus a Turke 3181 C. CArdan's Apothegm 3001 Calavius his craft 3074 3145 Calvin Calvinists Canisius 3012 Called a Grammatical Passive Real Passive 3278 Caleb Joshua Israelites Gods dealing with them a Type how he deales with Christians 3150 Canon for holy water Text mistaken 3264 c. 3270 In Canonem incidere how men punish themselves 3163 3170 3171 3173 Cain Corah Balaam their Sentence a Ruled Case 3169 c. Cathedrals their good use 327â— c. A Catholick confession Reall Communication of Christs Body and Bloud 3298 A caveat for Confidents 3244 Cathari followers of Novatianus and Novatus 3291 Cause See Obliquitie See Relation Charitie of the Heathens 3125 c. Chemnitius his Rule 3017 Children at their first arrival at the use of Reason must reflect upon their Baptismal vow 3100 upon what else 3130 3146 Children See Baptism See Regeneration Circumcision Loath'd whilest commanded Longed for when it was forbidden 3026 Christ dyed for all 3172 Christ See Bloud Sacrifice Priesthood Christians may serve Bacchus Venus Pluto as much as the Heathens did 3060 Church Primitive denyed two favours to Revolters 3282 Church present not bound by precedents of the antienter Church in meere matters of Fact 3282 Ceremonies See Sacrifice Certaintie of our State in Grace how to examine it 3103 c. Certaintie good grounds of it 3104 3278 Clergie their Obligation their Armes 3025 Two great conquests of Satan gotten over the Church by the device of Infallibilitie 3067 Commutatio poenae favorabilis in Sacrifices 3293 Confirmation or Benediction Episcopal Sadly neglected 3273 Conscience Synteresis what c. 2118 c. Conscience purifyed by the Spirit of God directs the Affections 3127 Consubstantiation the pretence for it 3298 Controversies betwixt Jesuites and Dominicans Lutherans and Zuinglians Arminians and Gomarists their sad effects 3129 Two seeming contradictories 3237 Contingencie as possible to be decreed by God as necessitie 3016 Contingens defined divided 3088 Conversion Man meerly Passive in most degrees of it 3106 c. Yet active in some sort that he may therein be though a meere yet a towardly passive 3108 c. 3128 Conversion what unregenerate men are to do before it 3115 3143 3216 3219 3221 In conversion how Free-wil Co-operates with Gods Spirit the manner inexplicable 3112 Whether conversion be ex operibus praevisis 3112 c. To set men right into the work of Conversion the main work of the Ministerie 3219 Covenant of the Eye Pericles guessed at it 3142 New Covenant the condition of men under it 3292 c. New Covenant See Legal Confession abused 3026 Covetousness 3063 3098 3126 A malapert Courtier 3227 Creatura rationalis an dari possit in totum impeccabilis 3007 The Question restrained to Angels and Men ibid. It begets a second Question whether creatures ever secured from all possibilitie of sinning be capable of reward ibid. All things created ex nihilo 3113 c. Creation ex termino praeviso non ex causa 3113 Creatures Inanimate Vegetant Sensitive Rational differenced 3082 c. Their several natural capacities 3132 c. Criticism of some sawcie Grammarian about Berith 3259 Maldonate's Criticism about Cohen in opposition to Calvin 3305 Crotonian Reformation wrought by Pythagoras 3137 Ill Custom the force of it 3055. 3085 The crosness of our Nature 3024 c. St. Cyprians saying 3002. 3018. D. DAvus his Discourse with his Master distinction of the Romans 3056 c. Decree irrespective and
more then Fatal 3266 Gods Decrees do not prejudice his Eternal liberty 3089 Decrees of God not terminated to the abstract Entities of men 3151 3182 c. 3234 3248 3283 Decree of Election and Reprobation not to be taken as an Act long since past 3241 One and the same man not alwaies one and the same Object of Gods Decree 3236 3243 Gods Decree did not necessitate Adam in any degree to sin 3012 To affirm it layes an higher imputation on the Holy Lord God then we can truly lay on Satan ibid. The Doctrine of the Rigid Decree 3175 3182 to 3189 The Doctrine of the Rigid Decree makes Christ a Sacrifice not a Priest 3266 That Doctrine came at first from Romish Schoolmen into England at second or third hand ibid. Rigid Decree The Doctrine liable to two Imputations 1. It takes away Christs Priesthood 2. Christs Judicative power 3267 God from eternity Decreed to harden Pharaoh by his Irresistible Will God from Eternitie did not decree to harden Pharaoh by his Irresistible will Two seeming Contradictories reconcileable 3237 Of several kinds of Definitions which fittest for Divines 3034 Flacâ— Illyricus's S. Austin's Aquinas's Melancthon's Calvin's Martyrâ—s Definâ—ation of sin Original 3032 c. Demochares Parrhesiastes his Barbaritie 3136 Deny Christ how some men do 3172 Needless Disputes make men negligent in Duties 3129 Divinitie Turkish 3181 c. Divisions in Arts and of Common use differ 3243 A discourse about that Division he will have mercy on whom and whom he will he hardens 3242 Under the Division of living after flesh or Spirit all comprehended 3147 Division of mankind into Elect and Reprobate See Elect. Do as you would be done to the meaning of it lost amongst us 3079 To Do one thing to be a Doer another 3099 3018 To do in the Hebrew Phrase signifies the Habit Maldonates Observation ib. The word doth the true value of it 3104 Dominiâ—ans and Schoolmen have harsh expressions about the Author of sin 3012 Dominium non fundatur in fide 3003 Dominion not so intire as at first 3003 To despise Dominion a great sin 3171 Drunkennesse 3126 E. EDucation good or bad may hinder or improve the Growth of sinne Original 3032 Education or discipline the effect of it in Bruits 3085 c. 3133 in youth c. 3135 Eâ—ficacie everlasting See Sacrifice Ego non sum Ego S. Ambrose 3240 The End or Scope of the discussions in the 35 first Chapters of this book 3129 End Hebr. 3. 14. what it imports 3149 3153 End Matth. 24. 13 what it signifies 3153 End and effect differ 302â— Election and Reprobation much about them in the sixth Section Questions of Election and Reprobation cannot be right stated without good skill in point of Free will 3082 Election and Reprobation The terms taken in a Passive or Concrete Sense Easy in the Active or Abstract very hard to be understood 3128 c. Points of Election and Reprobation not to determin but to be determined by points more General 3147 All men be not either Elect or Râ—probate who be so 3147 3154 Division of all mankind into Elect or Reprobate not right 3153 The sad effect of that Division 3275 Of Election Reprobation the Object 3155 A Question about Election and Reprobation ib. 3156 Best to examine our perswasions of Election or Reprobation by our progress in or neglect of Mortification 3162 The Elect obliged to the dutie of Mortification 3102 Even the Elect need daily cleansing 3287â— What we must do to make our Election sure 3038 Inconveniences following the Tenent That Christ dyed only for the Elect 3172 No man bound at his first admission into the Church to believe that he is Elect 3172 3174 Elect to Grace and Elect to Glory 3174 A man Elect may have been a child of wrath 3183 The opinion of Absolute Election undid the Jew 3186 Dangerous Reasonings about Election 3245 State of Election and Reprobation usually mutable before it come to be Immutable 3245 No mans Election or Reprobation absolutely necessary from Eternity 3156 State of Election and Reprobation under promise and under Oath 3238 Gods Peculiar Favour to the Elect and acceptation of their good works 3284 c. Men Elect and men within the Covenant differ 3284 c. An electio sit ex praevisis operibus 3218 Elect See Decree See Sins Remitted An estate Immutable may be attained in this life 3148 Mens estates become both ways Immutable not by Qualities but by measures of sins or duties 3149 c. Three estates of every particular man that is saved and four estates of man in General 3154 Enoâ—h his Book 3171 Epicurus his Moderation c. 3139 Errors disparaging Christs Priesthood The Novatian The Masse Sins remitted before committed 3280 See Sins remitted Esau runneth Isaac willeth God sheweth mercy 3214 c. Excommunication The great Jewish taken out of Enochs Book and words 3171 F. FAll See Adam Faith an Assent 3073 Justification by faith 3210 3218 An ill faith to believe that Tò credere will save 3274 A full assurance of faith immaturely pretended unto and taught 3274 Special faith effects of the Doctrine 3274 3277 It hindred the Reformation ibidem Fides est Fiducia in what sense true 3276 Fall away Believers in part may fall away 3073 to 3078 Every sin diminishes though not totally destroyes Grace 3279 Fallacies in Syllogisms about Pharaoh his case 3232 c. Satans Fallacie to terminate our desires in the meanes 3063 3064 A fatalitie Orthodoxal 3080 3284 A Brutish Fate of Stoicks Manichees c 3081 3266 To extirpate this Fate Just Martyr Origen Athanasius Nyssen Jerom endeavoured ibid. Pretended Favourites of the Spirit breeders of controversies 3011 Dr. Field commended the reading of Flaccius Illyricus to his Author 3039 Flaccius Illyricus his Definition of Original sin 3032 c. Flesh in St. Paul signifies or comprehends the rational soul also 3118 Flesh signifies both our Substance and the corruption thereof 3097 Flesh what debt we owe unto it ibid. what be the deeds of the flesh which we must mortifie 3097 c. 3100 All have a flâ—sh to mortifie 3102 All the deeds of the Flesh must be mortifyed though we cannot utterly kill them 3099 Living after the flesh about it Read 3146 c. Every moment of life ledd after the flesh an approach to the Ratification of Gods Threat Ye shall dye 3152 Flesh See Mortification A Freeman simply not of a Corporation 3042 Of free-will 3080. A short narrative of the disputes about it ib. and 3081 c. The cause of the ill successe in such disputes 3082 The utilitie of the disquisition about Free-will ibid. Several acceptions of the word Free and Freedom Spontaneum opposed to Coaction 3083 the subjects of such Freedom ibid. c. several kindes or degrees of Freedom 3087 definition of a free created Agent ibid. Of Free-will two branches Contradictionis Contrarietatis 3088 The root of Freedom Reflexive power 3086 No rational Agent but is
of Moral Philosophie their power 3134 Pelagius his quarel about Free will the occasion of it 3081 Perseverance no Indivisible Term. Queries about it 3147 c. Pilate transported with Ambition passion c. 3066 Popes infallibilitie an improvement of Jewish heresie 3067 obliges succeeding popes to continue in errour if their Predecessors did confirm any 3068 Pharaoh one Religious in his kind 3190 Second Pharaoh his Projects Infant-killing 3191 A third Pharaoh the Subject of hardening c. ibid. This Pharaoh and his people bound to make restitution to the Israelites for their predecessors wrongs ibid. A fame of an Hebrew Child to be born c. made Pharaoh kill the Infants 3192 Pharaoh's hardening wrought by Gods gentle Checks 3193 3196 3197 Degrees of Pharaoh's hardening 3198 3200 Pharaoh's repentance like the Divels vow 3199 Process of Pharaoh's hardening 3201 Pharaoh infatuated ibid. and 3204 retaliated ibid. Pharaoh's itch to see more miracles 3202 Pharaoh hardened by Gods irresistible will 3225 Pharaoh no absolute Reprobate from the womb nor born to be hardened 3226 3232 to 3242 Gods hardening Pharaoh justifiable by Rules of equitie 3230 Pharaoh in his Infancie was not excluded from possibilitie of repentance by Gods irresistible will 3240 c. Once Possible alwaies possible to God 3241 The Fallacie upon it Ergo possible to save Pharaoh having filled up his measure of sin 3242 Logical possibilitie presupposed to the working of Gods Power 3176 c. Possibilities both waies supposed in monitions 3246 Polemo mutatus 3138 Potter and vessel a dialogue 3228 Two Postulata 3249 Phâ—lo Judaeus probably the Author of the Book of Wisdom 3205 Physitians Rules applyed to Spiritual matters 3120 Plinie his sense of mans disorder 3020 Plinie Junior his saying of Affliction 3121 Plerophorie See Faith Predestination See Election Premisses must be recanted before conclusions 3185 Professors zealous to mens eyes may be servants to sin 3078 Prodigalitie 3065 A Prayer Lord deliver me from my self 3039 A Church Prayer decides the case about Grace and Free-will 3131 Two Church prayers more commended to use 3269 More Church prayers explicated c. 3271 Gods promises without oath revocable under oath not so 3148 Gods promise to Abraham ratified by Degrees 3152 In Promises seek your salvation not in Parcarum Tabulis 3267 Proposition universal Negative simply turned The Foul Fallacie made out of it 3162 3185 3275 Libertie of Prophesying had sad effects 3274 Protopatbie 3119 Pulpit-pride 3024 Man purges himself how 3111 Pythagâ—ras his Cure his precepts his Scholars honestie 3135 3137 Of Christs everlasting Priesthood Read the seventh and eighth Sections beginning Fol. 3252 The high preeminencie of Christs Priesthood above the Legal 3261 c. Wherein the Exercise of Christs Priest-hood doth consist 3301 c. and how fore-shadowed ibid. He cures our soules by the exercise thereof 3303 Our Ministerie vain without That ibid c. the use of Christs Priest-hood and the Efficacie of his Sacrifice two different things 3301 His vertual presence is a Real presence 3298 3303 c. Local presence implies not alwaies Real and vertual presence 3304 Christ is a perennal perpetual purification for sin 3300 3295 Q. A Question named 3013 Another Question stated c. 3283 Mr. Burtons quarel with the Author 3175 Novatianus his quarel with Cornelius Bishop of Rome 3281 Novatus his quarel with or feare from St. Cyprian 3291 R. REcta ratio 3022 Ratio recta a competent witness for though no Rule or Judge in Divine Mysteries 3073 Right Reason and Rules of Art needful for such as are called to studie Controversies in Divinitie 3010 c. Rules of Art tell what Scripture-Propositions be universal particular c. Affirmative Negative c. ibid. Rules of Art good perspective Glasses and shew the Legal descent of Consequences 3011 Guides of reason Artistotle Plato c. provided by God and thankfully to be acknowledged 3011 Want of these rules of Art in pretended Favourites of the Spirit the occasion of many Controversies ibid. Of this want in others the effects 3012 A rule of St. Ambrose his Finis dicendorum ratio dictorum 3160 c. A rule of the Authors Search the places of the Old Testament to which places in the New Testament relate 3227 Chemnitius his rule State questions upon Texts 3017 A rule of Hemingius his Seek salvation in promises not in Parcarum Tabulis 3267 Ad quid teneatur homo cum primùm ad usum rationis pervenerit 3100 3130 3146 As reason ripens sin quickens 3159 St. Basilâ—s Testimonie of that assertion 3163 Reflexive power the root of freedom 3086 To reflect upon and revise what has befaln us a dutie of Concernment 3085 3108 c. 3038 Reconciliation two-fold 3267 again two-fold 3278 Reconciliation how wrought the ground of hope ibid. Red Heifer see Heifer See Parallels Regenerate and unregenerate how corrupted with sin 3036 c. Rom. 7. meant of a man inter Regenerandum 3026 Regeneration The same measure of it wil not serve men as will save Infants 3101 3159 Even Regenerate ones need daily cleansing by the Bloud of Christ our High-Priest 3269 3287 c. Reiteration of Sacrifices a sure Argument of their imperfection 3263 3290 Rhemists distinction vain 3291 Relations have no Cause but that which caused their Foundation 3012 Reprobated from Eternitie how men are said to be 3167 Though men be Reprobated from eternitie yet if any born Reprobates none Reprobates at point of Baptism ibid. Absolute reprobation the Effects and Consequences of that Tenet 3186 c. Absolute reprobation no print of it in Pharaoh or in the eleven first Chapters of Exodus 3205 Causes of reprobation to assign them without warrant of Scripture dangerous 3204 Reprobation See Election Judas Decree Rigid Tenets See Decree Righteousnesse Original See Adam Reviviscentia meritorum 3285 Revolters to Heathenism denyed by the Primitive Church admission to Penance Absolution 3282 God rewards according to works not Entities or Natures 3167 3284 Roman Ritual cited 3114 Romish slaverie 3066 c. S. SAcrament None to be admitted to the Lords Table before they Ratifie their Baptismal vow 3272 Sacrament See Baptism Body and Bloud The one Sacrifice of Christ of the Alsufficiencie Eminencie Efficacie infinite vertue and value of it read the seventh and eighth Sections beginning at Fol. 3252 more particularly Fol. 3262 3266 c. 3293 c 3288 c. The infinite value and everlasting Efficacie of Christs one Sacrifice be two distinct things 3267 3294 c. so be the Efficacie of his Sacrifice and use of his Priesthood 3301 Christs one Sacrifice much wronged by the Doctrine of the Masse 3262 More Errors against his Sacrifice and Priesthood 3263 c. 3266 c. 3279 3280 3289 c. 3298 Sacrifices that did need reiteration were imperfect 3263 3290 c. Sacrifices were favorabilis commutatio poenae what they taught 3293 of Christs Sacrifice the perennal and perpetual Efficacie foretold by Zacharie 3300 By his Sacrifice on the Cross
Christ Consecrated to be an Everlasting Priest 3301 Sacrifice See Priesthood Sanctum Sanctorum a Type of the heavenly Sanctuary into which Christ ascended c. 3255 Salvation only from Gods Grace 3210 c. Satans two great Conquests 3067 Satans noose See proposition negative universal Sensual Doctrine 3274 Sepulveda's storie of a Bear 3027 Severitie without instruction Tyranny 3275 Schoolmen faulty 3012 3266 Schoolmen lose the Truth in second Notions 3019 Scepter in Homer 3236 Scripture sole Rule of Faith and Manners 3010 Scripture Stories and Examples Transcendent 3190 Sententia Juris sententia Judicis 3167 c. Christs Session at Gods Right Hand St. Austins Answer to Dardanus about the manner of it 3252 c. Socinians ignorant of themselves 3002 Socinians more dissonant from truth in point of our natural corruption then the meere Naturalist 302◠then Pelagius 3023 Soules of Righteous men not so high in Bliss before as they were after Christs Ascension 3255 c. These soules probably before it were in a Place of Heaven answering to the Atrium Sacerdotum or Congregationis in the Temple 3257 Spirit Mind Soul their difference c. 3118 c. Soul in St. Paul is Flesh ibid. Spirit of God Spirit of man their several importances and opposition 3116 c. Spirit of man is not to be mortifyed but to be quickned and renewed 3118 3124 Spirit and Synteresis probably both one 3119 Spirits working our working by the spirit the order of them 3120 Gods Spirit Transformes our spirits into the likeness of Christ's Spirit 3122 Soules cured whether by Symbolicals or by contraries 3120 c. Soul the Centre of the motions both of Flesh and spirit 3123 Sin see Adam How sin got entrance into the world 3007 c. Sin the Author of it 3012 Diabolus seducens Homo Consentiens 3019 Aquinas Bellarmin and the Thomists as strait laced in the point about Author peccati as Zwinglius and Piscator ibid. Sin Original 3017 to 3039 Sin Original pollutes our persons 3019 Sin Original is not a meer privation 3006 3028 3035 Of sin Original Heathen Notions 3019 c. 3100 3145 These consort better with the Truth then the Socinian Tenets about sin Original do 3022 St. Austin not the first teacher of sinne original 3023 Parents may by sin Actual improve the venom of sin Original in their Posteritie 3019 3030 3031 Two Symptomes of sin Original Loathing to do commanded or known Good Longing after what is forbidden 3034 c. Sin provoked by negative precepts c. 3025 c. Sin Original defined 3028 Fl. Illyricus his definition discussed 3032 c St. Austins Melancthons Aquinass 3035 Mr. Calvin and P. Martyr consent with Illyricus in the definition of sin Original 3036 How farr the nature Faculties Actions of men good or bad be tainted with sinne Original or acquired 3037 c. Sin Original not utterly taken away by Baptism 3100 c. Sins must be weighed in the Scale of the Sanctuary 3097 Servitude and servants to sin and Satan 3039 c. Sin against the holy Ghost 3282 Jewes in part believers servants to sinne and corruption 3040 c. 3072 c. A Civill Servant 3042 Degrees of Servitude Ibid. English servants Famuli rather then Servi or servants but in part or mixt 3043 Meere servants or slaves mancipia or servi servati ibid. Jewes might have Heathen slaves but might not remain slaves 3044 Our Saviours Parables as that Matth. 18. speake of meere slaves 3045 Servants Hired and Bond wherein they agree 3045 wherein they differ 3046 Serve two Masters no man can ibid. A servant may have a will more free or less servile then his Master 3130 3144 Between servitude civil and servitude to sinne the Analogie 3047 Servitude to sin the prime Analogate 3048 Of Servitude to sin four Branches 3051 Servitude to sin Natural and acquired 3052 What Freedom of will compatible with servitude to sin 3129 Servitus est obedientia fracti animi Tullie 3054 Heathen Notions of Servitude to sinne right 3055 c. but fruitless 3059 Christian Professours may be as great servants to sin to Bacchus Venus and Pluto as heathens were 3060 To obey our Lusts is to serve sin to serve sin is to serve Satan service to Satan is Treason against Christ 3061 How Satan works men into Slavery to himself 3062 c. His main Wile to enlarge or enflame our desires of things not simply evill 3063 Romish slavery 3066 Heathen Romans slaves 3056 Two Errors 1. The same Fact sin in one no sin in another 3182. 2. That some mens sins be remitted before they commit them 3182 c. 3282 An opinion of no pious use 3268 Worse then Popery or Novatianism 3283 A Question about it stated 3292 c. This Tenet Sin remitted before committed makes Christs Resurrection needless in respect of us and Baptism needless 3295 Sponte Malus nemo Plato how it may be true 3062 Our reasonable service is mortification 3159 Stoicks their Bruitish opinion 3080 Antient Fathers their disputes with them 3081 Sympathie 3119 Synteresis the same with Spirit ibid. Synteresis in it be the Reliques of Gods Image 3124 Synods their good use 3274 T. TEstimonies of the Heathen and ill men the use of them 3053 Threates of God under Oath Irrevocable without oath not so 3149 Transubstantiation a Modern Monster 3298 The pretense and use of it ib. The Tree of knowledge of Good and evill poysonous 3029 c. Turkish Divinitie All things come to passe by fatal necessitie 3181 c. Tyrannie to punish and not instruct 3275 V. VAlentinus jumpt with the Stoicks and Manichees 3081 Vbiquitie a modern Monster 3298 The pretence for it ibid. Vertue and value of Christs Sacrifice disparaged by the Romanist 3289 Value vertue of Christs Sacrifice See Sacrifice Vessel and Potter the debate or Dialogue betwixt them 3228 Vnregenerate man what freedom such a man hath 3092 Vertues of the Heathen 3134 c. Visitations or Synods of former times 3274 Vngodly men how ordained to Damnation 3164 Vniversal see Proposition Vnjust God is not unrighteous the sense of it 3286 Vse of vows an Argument of Freedom 3094 Vse of Christs Priesthood 3301 Vow in Baptism the first thing that young ones are to consider and be reminded of 3100 W. WAter of sprinkling The Resemblance between it and Christs Bloud 3300 See Parallels See Heifer Holy water See Holy Will of God how Rule of Equitie and Justice 3229 Will of God One Immutable Free Causeth Pluralitie Mutabilitie Necessitie Contingencie 3223 Gods Will Resistible or Irresistible ibid. Irresistible Will of God Pharaoh hardened by it 3225 c. God Wills Mutabilitie Immutably c. 3245 Wee St. John saith if any We have an Advocate 3288 c. Why Weeds grow so fast 3083 Whelps trained by Lycurgus 3085 3134 The Book of Wisdom Philo Judaeus Author of it 3205 Wisdom Christian three Points of it 3128 Woman with the Issue of Bloud touched by Christ really and vertually though not Locally 3303 Merit of Works see Merit We work out our Salvation Consecutivè non formaliter 3109 No man can be said to renounce the Good Works which he never did 3132 3161 Romish Sophism about Works 3218 Works foreseen or ex praevisis operibus 3113 3218 Opus quo renunciamus opera quae renunciamus 3219 Good Works of the Elect and of men within the Covenant how God regards them 3284 Good VVorks of the Heathen 3141 X. XEnocrates cured Polemo 3138 Xenocrates his Chastitie Contempt of Gold 3139 Y. SAtans Yoke of slavery put upon mens necks by the Pope 3068 Z. ZAcharie prophesied of the Efficacious vertue of Christs Body and Bloud 3300 Zachaeus had some degree of Free-will 3131 Zelots English improved Forraign Errors 3275 FINIS
a Black English Letter printed at London Anno Dom. 1598. By the Deputies of Christopher Barker And it Runs thus The Text. Of old ordasined to this Condemnation The note e He confirmeth their heart against the Contemners of Religion and Apostates shewing that such men trouble not the Church at All-adventures but are appointed thereunto by the Determinate Counsel of God Thus it is in that Edition Though in some Bibles with Notes since printed some words or part of that Note is omitted 2. To Fol. 3168. To Those words in in the 7. Paragraph of this 38. Chapter The Party thus offending doth expell himself The Heathens had a Notion very remarkable That the Gods were desirous to shew mercy at least to be quiet and not to have their Justice provoked by the sins of men Coelum ipsum petimus Stultitia neque per nostrum patimur scelus Iracunda Iovem ponere fulmina says Horace Carm. l. 1. Ode 3. It is a complaint usual with Salvian Salv. Lib. 1. in his Books de Gubern Dei That though God were loth to pumish yet men did exigere extorquere ut perirent And that they did vim facere manus inferre pietati Divinae omni peccatorum scelere quasi omni telorum genere misericordiam Dei expugnare And yet for all this Complain'd of Gods severitie whereas nos nobis nos accusandi sumus Lib. 4. Nam cum ea quibus torqueamur admittimus ipsi tormentorum nostorum autores sumus Isa 50. 11. Unusquisque nostrum ipse se punit ideo illud Propheticum ad nos dicitur Ecce omnes vos ignem accendit is vires praebet is Flammae Ingredimini in Lucemignis vestri flammae quam accendist is Totum namque humanum genus hoc ordine in poenam aeternam ruit quo scriptura memoravit Primum enim accendit posteà vires ignibus praebet postremo flammam ingreditur quam paravit Quando igitur primum sibi homo aeternum accendit ignem sc cum primùm peecare incipit Quando autem vires ignibus praebet Cum utique peccatis peccata cumularit Quando verò ignem aeternum introibit quando irremediabilem jam Omnium Malorum summam Crescentium delictorum iniquitate Compleverit Mat. 23. 32. Sicut Salvator noster ad Iudaeos ait Implete mensuram patrum vestrorum And in his seventh Book Quicquid actum est peccatis non Deo ascribendum Salv. Lib. 7. quia rectè illi rei factum ascribitur quae ut ita fieret exegit Nam Homicida cum à judice occiditur suo scelere punitur Et Latro aut Sacrilegus cum flammis Exuritur suis criminibus concrematur This agrees with the Rules of Civil Law Qui causam dat damni ipsum Damnum dedisse videtur Qui sceleratum Consilium cepit exinde quodammodo sua mente punitus est So the Emperours Severus and Antoninus in L. 34. D. de Jure Fisci Rescripserunt Asclepiadi Ipse te huie poenae subdidisti Ex quo notant D. D. Eum qui delinquit hoc ipso praesumi voluisse obligare sese ad poenam ei delicto praestitutam See Macarius his 4. Homilie where he Cites Rom. 2. 5. Thou treasurest up to thy self wrath Hom. 12. Interrog 5. Yea sure most Certain it is That every One which commits any sin together with yea in the very Commission of that sin enters an Obligation and forfeits himself to the very same punishment which the Divine Justice hath inflicted or awarded unto that sin in the Examples recorded in Holy Scripture Achan bound himself to appear in the Valley of Achor or Trouble by the very taking of the wedge and cloathes which were indeed no other then the Earnest of those wages which were there paid unto him Ahab and Iezabel by seazing on Naboth and his Vineyard forfeited their blouds to the Dogs Gehezi brought back the Syrian Leprosie wrapt up in the Raiment c. Even so Holy and True and Righteous are Thy Iudgements O Lord who would not fear Thee O King of Nations which hast Ordained that an Inordinate mind should not only Breed and bring forth but Be a Punishment an Executioner a witness and a Iudge unto it self This last Observation is partly S. Austin's That which follows is a Heathen's Exemplo quodcunque malo Committitur ipsi Displicet Authori. Prima est haec ultio quod se Iudice nemo nocens absolvitur improba quamvis Gratia fallacem Praetoris vicerit urnam c. See Iuvenals 13. Sutyre The 3. Note taken out of the Authors writings relates to Fol. 3172. at the 2. Marginal Note Some deny all Baptismal Grace Others grant that some Grace is given to Infants in Baptism but restrain it only to Infants Elect. So they expound the Church-Catechism which teaches children to believe That as Christ redeem'd them and all maâ—kind so the Holy Ghost doth sanctifie them and all the Elect People of God But who can think that our Church meant to teach Children at the first Profession of their Faith to believe they were Elect that is such as cannot finally perish This was to teach them their Faith backwards to seek heaven by descending from it S. Paul nay The Angels that have kept their first Estate almost 6000. years could not reach higher Yet would our Church have every one at his first Profession of Faith believe that he is One of the Elect people of God Those RR. Fathers that composed that Catechism and our H. mother that did Authorize it did in charitie presume that every one which would take upon him to expound that Catechism or other Principles of Faith should first know the Distinction between Elect that is such as cannot perish and the Elect people of God or between Election unto Gods ordinary Grace or means of Salvation and Election unto Glory Every Nation or Company of men when first Converted from Gentilism to Christianity became an Elect people a chosen Generation that is they and their seed were made capable of Baptism reciev'd an Interest in Gods Promises c. which Heathens whilest Heathens could not have All of us are in Baptism thus far sanctifyed that we are made true Members of the visible Church qualifyed for hearing the word receiving the Sacrament of Christs Body and Bloud and all other Benefits of Christs Priestly Function that are committed to the Dispensation of his Ministers here on earth Out of This the Reader may easily Pick what is Pertinent to that place Fol. 3172. A Note Relating to the Chapter following This Learned Author in the year 1628. Published his sixth Book of Comments upon the Creed or his Treatise of the Divine Essence and Attributes Immediatly where upon Mr. H. Burton taking offence Published his book styled Israels Fast Perhaps he might preach some part of it at the Fast held in the Beginning of the Parliament cald that year In the Epistle Dedicatory perfix't to that Book he
hath The words cited in the following Chapter See Israels Fast printed in the year 1628. which is owned by Mr. Burtons Name sub-printed Though neither the Printer nor the Place where it was Printed be set down See also The Narration of Mr. H. Burton his Life written by Himself and Printed in London 1643. The Printers name is not there set down in the fift Page of which Book he owns The Book styled Israels Fast and says it was published at a General Fast CHAPTER XXXIX Dr. JACKSON'S VINDICATION of himself written above twenty years agoe OR A Serious Answer to Mr. Burtons Exception taken against a Passage in his Treatise of the Divine Essence and Attributes AGainst A Treatise of the Divine Essence and Attributes lately published by me some Exceptions have been taken many sought as if it did open a Gap unto Arminianism And yet I have not had the happiness to know either what Point of Arminianism they be which I am suspected to favour or the particular Proposition in that Treatise upon which the Indefinite or confused Suspition is grounded Only thus far I have been beholden unto One man that it hath pleased him to avouch a quarel against One Passage in my Book with subscription of his Name And it is expected by some but by few of my good Friends that I should give him a Serious Answer For my own part I have ever held it a point not of Folly only but of Cowardise and Inhumanity to accept a Challenge from a man desperately set to wast his spirits to spend his strength to wound himself and the Cause he undertakes by a long and furious fight with his own shadow before he can finde the way into the appointed Field Wherefore leaving him with his Assistants and Abettors to wrastle or combat with their own Imaginations which as I see will find them Play enough and make the Enemies of that Religion which they would profess if they knew how too much Sport I shall craveleave Three things proposed First To unfold this mans Notorious Falsification of my Assertion Secondly to shew the Orthodoxall Truth of that Assertion which he falsifieth with the dangerous and Unchristian Consequences of the Proposition Contradictory unto it Thirdly To make it appear how deeply it concerns every Loyall member of the Church and Commonweal of England especially such as are engaged with me to maintain the Religion which we all profess against the Doctrine of the Church of Rome to prevent the further speading of that rigid Doctrine of Absolute Reprobation as it is held by most if not by all which have hitherto excepted against the forementioned Treatise of the Divine Essence and Attributes 2. The first Exception which to my knowledge was taken against it was in a Book entitled Israels Fast dedicated to the Royal Ioshua and Loyal Elders of Israel now happily assembled in Parliament In the Epistle before that Book he hath Verbatim These Words These Neutralizers or Popish Arminians or Arminian Papists 〈◊〉 what you will under the name of the Church of England dare vent any Arminian Heresie As in a Book lately printed by Authority too there is This most Blasphemous Arminian Heresie That there is a Goodnesse Objective In the Creature which in Order of Nature is precedent to the Act or exercise of Gods Will thus by necessary Consequence making the Creature a God having a Self-Being Independent but only upon Gods bare Prescience upon which and not upon that Supream Cause of Causes Gods Will he hangeth the Being and well-being of all the Creatures And in the Margin of that Epistle just over against the words last quoted he hath these words also Gods eternal and blessed Will Providence Wisdom Free Grace Glory and consequently his whole Essence overturned by an Arminian Trick and that also backed with abused Authority 3. If the Exhibiter of this Complaint will acquit himself from a double slander he must as I conceive the course of all Justice requireth prove these Two points following First That the Proposition which he chargeth with most Blasphemous Arminian Heresie is or hath been maintained by Arminius or some Arminian Secondly That the same Proposition hath been uttered or maintained by me That Arminius or any Arminian did ever in writing or otherwise deliver or mantain that Proposition which this Objector hath censured for a most Blasphemous Arminian Heresie is more then I know more then I can suspect and more I think then the Author of this Accusation can prove unlesse his meaning be that any absurd or Blasphemous Opinion may justly be fathered upon Arminius or ascribed unto the Arminians And if this be his meaning he will prove him self to be a more Gross Arminian Heretick then those whom he only suspects but proves nothing of most Blasphemous Arminian Heresie For I never heard or read that Proposition which he chargeth with most Blasphemous Arminian Heresie delivered by any save only by the Author of the forementioned Epistle to the Royal Joshua and Loyal Elders of Israel 4. This Proposition following I acknowledge to be mine and have avouched it in A Treatise of the Divine Essence and Attributes Cap. 13. Par. 3. Pag. in quarto 149. As there is a Logical Possibility presupposed to the working of the Almighty Power so there is a Goodnesse Objective precedent in order of Nature to the Act or exercise of his Will That either this Logical Possibility which is presupposed to the working of the Almighty Power or the Objective Goodness which is precedent in order of Nature to the Act or exercise of Gods Will should be IN THE CREATVRE I never writ I never said I never was so uncharitable as to think that any man in his right wits had ever said or writ it untill I read it in the forecited Epistle without any Distinction of Letter Point or Parenthesis to notifie whether these words IN THE CREATVRE were conteined in my Proposition or inserted by the Author of that Epistle out of some Probable Collections from Words or Circumstances precedent that my meaning was as he doth make it though my words were not so as he relates them 5. That the Author of this Epistle might conceive such a Proposition Charity may attribute it to his Ignorance in matters handled in that Chapter wherein my former Proposition is contained But why he should insert these words In the Creature into the Proposition by me delivered Christian charitie it self which is not suspitious which Believeth all things that may without imputation of folly be believed cannot attribute it to his Ignorance but to his Passion or to his too much credulitie unto others who suggested the former Proposition unto him as worthie of a Parliamentarie Censure or to his zeal to have me censured as one of the Achans that trouble Israel But what he can say for himself in excuse of this palpable Falsification of my words I leave to them who have just cause and full Authoritie to examine him