patience to take the circumstances into consideration But the Holy Ghost to my apprehension gives the true reason why and by what means Pharaohs heart was at this time hardened verse 23. And Pharaoh turned and went into his house neither did he set his heart to this also And his not setting his heart to This Wonder with its circumstances did bring a necessitie upon him to have his heart hardened in some further degree then it had been with the First wonder But Pharaoh as we read was more terrified with the sight of the Froggs which notwithstanding the Egyptian Magicians did by sorcerie produce or at least which Pharaoh their Master was perswaded that they did produce But the Production could not be without his help nor the Perswasion but by his permission or sufferance who had enabled Moses to do this strange work In which This is most remarkable that Pharaoh should so earnestly entreat Moses and Aaron to remove this plague or to confine the Froggs unto the River onely verse 8. Then Pharaoh called for Moses and Aaron and said Intreat the Lord that he may take away the froggs from me and from my people and I will let the people go that they may do sacrifice unto the Lord. And Moses is as readie to grant as Pharaoh was earnest to request this Favour of him verse 9 10 11. And Moses said unto Pharaoh Glorie over me that is you shall command me When shall I intreat for thee and for thy servants and for thy people to destroy the froggs from thee and thy houses that they may remain in the river onely And he said Tomorrow And he said Be it according to thy word that thou mayst know that there is none like unto the Lord our God And the froggs shall depart from thee and from thy houses and from thy servants and from thy people they shall remain in the river onely But this relentance in Pharaoh was but like the Divels vow to turn Monk in a languishing Fit but as soon as the Fit was off him as the Fable is he turned to his wonted Byas and became and so continues an erranter knave then he was before For so it follows verse 15. But when Pharaoh saw that there was respite he hardened his heart and hearkened not unto them as the Lord had said This cannot be understood save onely of such an Indirect or Concomitant Obduration as hath before been expressed that is a Resumption of his former proud and avaritious Resolutions the Resultance of which could be no other but a measure of Induration so much greater then the former that had befallen him by how much the sight of the Froggs had mollified his heart more then the two former wonders had done Yet doth not Pharaoh upon the sight of any of these three bewray such a stubborn wilfull disposition as he did upon the exhibition of the Fourth Miracle which his Enchanters did plainly confess surpassed their skill Chapt. 8. 18 19. And the Magicians did so with their enchantments to bring forth lice but they could not so there were lice upon man and upon beast Then the Magicians said unto Pharaoh This is THE FINGER OF GOD And Pharaohs heart was hardened and he hearkened not unto them as the Lord had said The finger of God then was remarkable in Working the Miracle which the Magicians could not but no way remarkable in hardning Pharaoh Nor is it either said or intimated that the Finger of God did harden Pharaohs heart but Pharaohs heart remained obstinate and he hearkened not unto them as the Lord had said verse 19. His not hearkening unto them was the cause of his Induration 16. But this Miracle of the lice was to Pharaoh more loathsome then terrible And for this reason haply he did not either so fairly or so earnestly intreat Moses and Aaron to pray for him as he had done upon the sight of the Froggs and as he straight way after did upon the noysome experience of the miraculous swarmes of Flies ver 21 22 23 24. And ver 25. Then Pharaoh called for Moses and Aaron and said Go do Sacrifice unto your God in this Land The offer is so niggardly that Moses disdains to accept of it cannot so much as hear it without such Indignation as is exprest ver 26. It is not meet to do so for then we should offer unto the Lord our God that which is an abomination unto the Egyptians Lo can we sacrifice the abomination of the Egyptians before their eyes and they not stone us Notwithstanding all the former Documents of Gods power and wisedom in still over-reaching Pharaohs skill or Potencie Yet the Caitiffe out of covetousnesse seeks to drive his bargain as low as may be For when Moses was peremptory to go three dayes journey into the wildernesse to sacrifice Pharaoh yeilded somewhat more then he had done in the former Gâ—ant to witt that they might go into the wildernesse but as if he had known neither what to say nor what to do he instantly limits his Commission ver 28. And Pharaoh said I will let you go that you may sacrifice unto the Lord your God in the wildernesse But go not farr away And as if that had been the least part of his present intentions he adds immediately and as it were with the same breath Pray or Intreat for me And so Moses did as it follows ver 29. but with this Canonical and peremptorie Monition But let Pharaoh from henceforth deceive no more in not suffering the people to sacrifice unto the Lord. Upon his fraudulent contempt of this Peremptory monition the Lord begins to deale more severely with him and to proceed unto sentence and that a more dreadful one then had befallen him if he had not dealt so deceitfully as he did at this turn also for it follows ver 32. Yet Pharaoh hardened his heart at this time also and did not let the people go Moses in his next Treatie repeates the summe of his first Embassage unto him and presseth him by thronging new plagues upon him to come to his tryal Chap. 9. ver 1 2 3. Then the Lord said unto Moses Go in unto Pharaoh and tel him Thus saith the Lord God of the Hebrews let my people go that they may serve me for if thou refuse to let them go and wilt hold them still Behold the hand of the Lord is upon thy cattel c. This word Ecce as in most other places is here a special Character of the speedy execution of the Plague that was threatened and of the remarkable manner how it was executed ver 4. And the Lord shall sever between the cattel of Israel and the cattel of Egypt and there shall nothing dye of all that is the Childrens of Israel And the Lord appointed a set time saying To morrow the Lord shall do this thing in the Land And the Lord did that thing on the morrow and the cattel of Egypt died but of the cattel of the
Embassador Moses to play the After-game with such skill and circumspection that unless Pharaoh would give over in good time he should be sure to lose his own life and the life of his Princes or chief Commanders in War besides the loss of everie First-born Male in Egypt whether of man or beast besides the loss of the greatest part of that years revenew of the whole land of Egypt Pharaoh in all this process demeans himself first like a bold then like a wilful Chafeing Gamester who after once he have begun to Vie upon or provoke his adversarie resolves to Revie upon him and to provoke him further when the game is desperate as will further appear in his Answer to every severall Message delivered unto him from God by Moses and Aaron 11 The Summe or Abstract of the fourth Chapter contains Moses his debate with God or humble entreatie to be spared from this great Service in respect of his slowness of speech and insufficiencie as he took it to be his Embassador And in this mind he continued until God Himself did over aw him by His Authoritie and yet withall gently perswade him by Reason Then the Lord was very angry with Moses and said Do not I know Aaron thy brother the Levite that he himself shall speak for lo he cometh also forth to meet thee and when he seeth thee he will be glad in his heart Therefore thou shalt speak unto him and put the words in his mouth and I will be with thy mouth and with his mouth and will teach you what you ought to do And he shall be thy spokes-man unto the people and he shall be even he shalâ— be as thy mouth thou shalt be to him as God Chap. 4. 14 15 16. The Reason which specially moved Moses to undertake this Service is expressed ver 19. For the Lord had said unto Moses in Midian Go return to Egypt for they are all dead which went about to kill thee Then Moses took his Wife and his Sons and turned toward the Land or Egypt c. The instruction For his Embassage undertaken upon these Motives follows ver 21 22 23. And the Lord said unto Moses when thou art entred and come into Egypt again see that thou do all the wonders before Pharaoh which I have put in thine hand but I will harden his heart and he shall not let the people goe Then thou shalt say to Pharaoh Thus saith the Lord Israel is my Son even my First-born Wherefore I say to thee let my son go that he may serve me If thou refuse to let him go Behold I will slay thy Son even thy First-born This Passage containes the first mention either of Gods purpose or Prediction to harden the heart of Pharaoh 12. Exod. 4. 27. Upon Moses and Aarons meeting in the Mount of God not by humane compact or contrivance but by Gods special appointment and upon the sight of the miracles which God enabled Moses first to work in private the people of Israel believed that the Lord had visited the children of Israel and had looked down upon their tribulation And upon this Belief they bowed down and worshipped Exod. 4. 31. Now upon this Consent and obedience unto their Proposal Moses and Aaron went and said to Pharaoh like Embassadors of State Let my people go that they may celebrate a feast unto me in the wildernesse And Pharaoh said who is the Lord that I should hear his voice and let Israel go I know not the Lord neither will I let Israel go c. Chap. 5. 12. Unless the former Bent of Pharaohs Pride and avarice had taken occasion to enlarge and stiffen it self from this fair Message delivered unto him he would not have returned that haughtie supercilious Answer unto Moses Gods Embassador and Aaron his Interpreter Moses and Aaron why cause ye the people to cease from their works get you to your burdens Chap. 5. ver 4. Nor was his Choler or Superciliousness only against Moses and Aaron but against the whole People of Israel on whose behalf God had made them his Embassadors For Pharaoh said furthermore behold much people is now in the Land and ye make them leave their burdens Therefore Pharaoh gave commandement the same day unto the Task-masters of the people and to their Officers saying Ye shall give the people no more straw to make brick as in time past but let them go and gather them straw themselves Notwithstanding lay upon them the number of brick which they made in time past diminish nothing thereof for they be Idle therefore they cry saying Let us go to offer sacrifice unto our God Lay more work upon the men and cause them to do it and let them not regard vain words Chapt. 5. ver 5 6 7 8 9. 13. That which did most discourage Moses from having any more to deal with Pharaoh was his Experience of his uninclineable disposition to any good Motion which he could make on the behalf of Gods People And this diffidence or backwardnesse in Moses received Nutriment from the wayward and grumbling disposition of the Israelitish People against him and Aaron after Pharaoh had given them a peremptory charge to perform the same task which they had done before when they had allowance of straw from the Egyptians Then the Officers of the children of Israel saw themselves in an evil case because it was said Ye shall diminish nothing of your brick nor of every daies task And they met Moses and Aaron who stood in the way as they came forth from Pharaoh And they said unto them The Lord look upon you and judge because you have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants to put a sword in their hand to slay us verse 19 20 21. After the Lord had given Moses more Special Instructions and new Encouragements Chapt. 6. vers 1. and laid a stronger Tie upon him and Aaron to deliver his Message unto Pharaoh then he did upon Pharaoh to obey it And the Lord spake unto Moses saying Go in speak unto Pharaoh King of Egypt that he let the children of Israel go out of his land And Moses spake before the Lord saying Behold the children of Israel have not hearkened unto me how then shall Pharaoh hear me who am of uncircumcised lips And the Lord spake unto Moses and unto Aaron and gave them a charge unto the children of Israel and unto Pharaoh King of Egypt to bring the children of Israel out of the land of Egypt vers 10 11 12 13. Yet this Charge doth not altogether charm Moses his muttering for he takes up as it seems the same Note again vers 30. Then Moses said before the Lord Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me But perhaps this last Clause might be a meer Repetition of the former interserted by Moses the writer of this Storie rather then a Reiteration or resumption of
Irresistible Will in the eternal Idea of Reprobation before man or Angel had actual Being as if the only end of his Being had been to be a Reprobate or vessel of wrath Beza's Collections to this purpose unlesse they be better limited than he hath left them make God not onely a direct and positive Cause but the immediate and onely Cause of all Pharaohs tyrannie a more direct and more necessary Cause of his butchering the Israelites infants than he was of Adams good actions during the space of his innocencie For of those or of his short continuance in the state of integritie he was no necessarie nor immutable Cause that is he did not decree that Adams integrity should be immutable But whether Gods hardening Pharaoh by his Irresistible Will can any way inferre that Pharaoh was an Absolute Reprobate or born to the end he might be hardned we are hereafter to dispute in the third Point All we have to say in this place is this If as much as Beza earnestly contends for were once granted the Objection following to which our Apostle vouchsafes a double answer had been altogether as unanswerable as impertinently moved in this place Let us then examin the Pertinencie of the Objection and unfold the Validitie of the Answers The second General Point concerning the Pertinencie of the Objection 6. VVHy doth he yet find fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Why doth he yet chide with whom doth he find fault or whom doth he chide See Lib. 7. Ch. 19. Numb 4 5 6. All that are reprobates doth he only chide them is this all that they are to fear the very worst that can befall them were this speech to be as farre extended as it is by most Interpreters no question but our Apostle would have intended the force and acrimonie of it a great deal more than he doth thus farre at least Why doth he punish why doth he plague the reprobates in this life and deliver them up to everlasting torments in the life to come seeing they do but that which he by his Irresistible Will hath appointed Or suppose the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might by some unusual Synecdoche which passeth our reading observation or understanding include as much or more than we now expresse all the plagues of this life and all the torments which befall the reprobates in the life to come That the Objection proposed hath referrence only to Pharaoh or to some few in his Case not al that perish or are reprobated yet it is questioned what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath here to do It must be examined whence it came and whither it tends It naturaly designes some definite point or section of time and imports particulars before begun and still continued it can have no place in the immoveable Sphere of eternitie no reference to the exercise of Gods everlasting wrath against Reprobates in General 7. These Queries which here naturally offer themselves though for ought that I know not discussed by any interpreters have occasioned me in this place to make use of a Rule more usefull than usual for explicating the difficult places of the New Testament The Rule is this To search out the passages of the old Testament with their historical Circumstances unto which the speeches of our Saviour and his Apostles have special Reference or Allusion Now this Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was conceived from our Apostles meditations upon those expostulations with Pharaoh Exod. 9. 16. And in very deed for this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet exaltest thou thyself against my people or oppressest thou my people that thou wilt not let them go Chap. 10. vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he yet chides and threatens him again how long wilt thou refuse to humble thy self before me Let my people go that they may serve me Else if thou refuse to let my People go behold to morrow I will bring the Locusts into thy coasts That which makes most for this interpretation is the historical circumstance of time and manner of Gods proceeding with Pharaoh For this expostulation whereunto our Apostle in this place hath reference was uttered after the seventh wonder wrought by Moses and Aaron in the sight of Pharaoh upon which it is expresly said that The Lord hardened the heart of Pharaoh that he hearkened not unto them Whereas of the five going before it is only said That Pharaoh hardened his heart or his heart was hardened or he set not his heart to the wonders See Chap. 40. Numb 15. The Spirits Censure likewise of Pharaohs stupiditie upon the first wonder may be read impersonally or be referred to the wonder it self which might positively harden his heart in such a sense as is before expressed Nor is it to be omitted that upon the neglect of the seventh wonder the Lord enlargeth his Commission to Moses and his threats to Pharaoh Exod. 9. 13 c. Thus saith the Lord God of the Hebrewes Let my people go that they may serve me For I will at this time send all my plagues upon thine heart and upon thy servants and upon thy people that thou maiest know that there is none like me in all the earth For now I will stretch out my hand that I may smite thee and thy people with Pestilence and thou shalt be cut off from the earth or as Junius excellently rendreth it I had smitten thee and thy people with pestilence when I destroyed your cattel with murrain and thou hadst been cut off from the earth when the boyles were so rife upon the Magicians but when they fell I made thee to stand for so the Hebrew is Verbatìm to what purpose That I might shew my power and declare my name more manifestly throughout all the earth by a more remarkable destruction than at that time should have befallen thee 8. The true Occasion of the former Objection This brief survey of these historical Circumstances presents unto us as in a Map the just Occasion the due force and full extent of the Objection here intimated in transitu Thou wilt say then unto me why doth he yet find fault As if some one on Pharaohs behalf had replied more expresly thus God indeed had just cause to upbraid Pharaoh heretofore for neglect of his Signs and wonders for it was a foul fault in him not to relent so long as there was a possibilitie left for him to relent But since God hath thus openly declared his Irresistible will to harden him to destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why doth he chide him any longer Why doth he hold on to expostulate more sharply with him than heretofore for that which is impossible for him to avoid For is it possible for him to open the door of repentance when God hath shut it or to mollifie his heart whose hardening
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
Free in respect of some acts operations objects 3088. God is not free in respect of every object ib. 3089 Satan free in choice of particular evils though he hath lost all freedom to good 3089 Freedom and servitude in Collapsed Angels and men unregenerate differ 3090 To use free-will extreamly amisse is not necessary but contingent 3093 Abuse of freedom in not avoiding remoter occasions of sin betraies Men to a kind of necessitie to be overcome by nearer opportunities 3094 Use of vows a proof of freedom 3093 c. What freedom is in the unregenerate man 3092 What freedom in extreamly debauched sinners 3095 Freedom not equall in all ibid. A slave has as free a will as his master 3130 3144 How free-will co-operates with Gods Spirit inexplicable 2112 What freedom of will in servants to sin 3029 Where no freedom is admonitions useless ib. The true state of the question about Free-will 3130 The Question about concurrence of Grace and free-will stated in a Church Collect 3131 Free-will in Naaman Sareptan widdow Zachaeus Roman Soldiers ibid. God free to do Good man free to do evil 3249 We are de jure freed from servitude to sin and Satan by Christs death De facto by the Acts of his Everlasting Priesthood 3252 G. SIn against the Holy Ghost is not for Nature or qualitie unpardonable but as a Symptom of the full measure of iniquitie 3282 God See Decree see Will see Pharaoh Gentiles in danger to be more hardened then the Jews or the Egyptians 3208 Duty to pray against it 3209 Gentiles forewarned 3248 Gomarists 3129 Greater Glorie given to the Elect that work good in a greater measure 3285 Goodness How Gods will is the Rule of goodness All things be not good because God willeth them God willeth some things because they be good 3179 c. 3229 3181 3188 Goodness objective precedent in order of Nature to the Act or Exercise of Gods will 3176 c. Goodness Objective and Subjective 3178 Gospel or New Covenant The Condition of men under it 3285 3292 c. Grace Baptismal denyed restrained 3174 Free Grace and meere mercie maintained 3184 3210 c. Grace of Christ a more soveraign qualitie then Adams Righteousness 3005 Estate in Grace the best way to examine it 3097 3103 c. Galen his Heresie 3086 H. HArdening Gods just hardening Pharaoh after he had filled up the measure of his sin 3222 c. What it is to hardâ—n 3223 c. The manner how God hardens men 3224 Hardening Positive Privative ib. positive by favours exhibited not on purpose to harden but to mollifie 3225 God no necessary yet a positive Cause by consequence of hardening ibid. Gods justice in hardening Pharaoh justifyable by Rules of equitie 3230 He hardeneth whom he will 3242 The use of this Truth 3244 Hardening See Pharaoh See Jews See Gentiles Heathen vertues a Catalogue of them c. 3135 Heathen Testimonies of our corrupt nature 3019 ' c. Red Heifer the Rite of it 3261 3264 c. 3267 Red Heifer a Type of Christ 3271 3299 3302 the Rite Rare 3261 not above ten times in all the time of the Law 3270 the Jews say but nine times The tenth to be done by Messias 3299 High-Priest See Priesthood Hemingiuss good Counsel 3267 Dr. Hessils 3274 Holy-water The Canon for it grounded on the Rite of the Red Heifer and Elizaeuss salt 3264 c. Canon for Holy-water mistakes its Ground 3270 ' 3264 Hope must be mingled with fear A Rule to plant hope and prevent despair 3104 Grounds of hope 3104 more grounds 3278 Hope why called an Anchor what it apprehends 3â—03 Humane nature abstract not object of Divine decree 3234 Humane nature The Cross contradicting temper thereof 3024 c. Humane nature See Decree Howant-cry for Antichrist likely to fall into Tiber 3262 I. JAcob and Esau St. Pauls instance 3214 Ideal Reasons 3229 Idea of Reprobation 3226 Identitie of several sorts 3233 Idiopathie 3119 Idiote by nature neither Servant nor Master 3046 Iesuites design 3189 A Iewish objection ill answered by the Romanist 3290 Iews in part Believers Servants to sinne lews answer we were never in Bondage how true 3040 c. 3072 c. Iews De jure not to be slaves because Gods peculiar Ones 3044 Iews which sort Believers or others made that passionate reply to Christ John 8. 3073 Iewish Revolts 3075 c. Iews God their King in a Peculiar sense 3134 Iews spoiled the Egyptians jure Reprisaliorum and by their consent also 3195 Iews hardened as well as the Egyptians 3205 yea more then they 3206 Rejection of the Iew. the Original and manner of it 3210 to 3215 Iews Keepers of Truth in the S. Oracles and in some Traditions also 3299 Ioshua Israelâ—tes see Caleb Isaac willeth Esau runneth God sheweth mercie 3215 Ishmael no Reprobate 3214 Ishmael see Agar Image of God To create man in it and Righteous both one 3006 Reliques of Gods Image in the Natural man such as be not in Divels 3124 Imaginations as bad as erecting Images 3015 Irresistible See Will. Iudas not reprobated from Eternitie 3157 Iustification by Faith 3210 c. Iustification consists not in one Indivisible Act 3269 3276 Iustification 2. branches of it 3278 3279 K. KIngdom of Heaven The sense of that passage in St. Ambrose his Creed Thou didst open the Kingdom of Heaven to all Believers 3256 The Kingdom of Heaven not erected till â—esus was made Lord and Christ ibid. Then Enoch Abraham Moses and such as lived at the Time of Christs Ascension were consecrated Kings and Priests ibid. We must first know our selves before we can know God as Creator Redeemer Sanctifier 3002 Not knowing our selves in the Individual as sinners in the General as sons of Adam an occasion of a Socinian Error 3002 Knowledge of Christ the first part of it more easie then the second wherein both parts consist 3001 c. The 35. first Chapters intended for an Introduction to the second Part of the knowledge of Christ 3129 L. THe Law gives the Estimate of sin Like a medicine sets sin on working Sin rages and revives at the law 3025 c. Law a Schoolmaster the Lessons it taught by Legal sacrifices 3293 The poorness of Legal services in comparison of Christs one Sacrifice 3261 c. 3293 c. 3298 c. Gods people under the Law and under the new Covenant in farre different conditions 3292 Legal worshippers conscious of sinne in an other manner then Evangelical are 3293 Liber est qui vivit ut vult Tullie 3046 c. He hath both voluntatem propriam Arbitrium proprium ' ibid. Tullies definition of Libertie lame 3049 conteâ—ins but the Body of libertie The Soul of libertie is potestas volendi quod Deus jubet ibid. Libertie See Freedom and Servitude Of libertie of Prophesying the sad effects 3273 Limitation of two propositions if ye live c 3146 Lite pendente nihil fit 3129 Lords Supper Christs presence in it 3296