For Righteousness original to speak properly could be no other work or Effect imaginable save only the Resultance of that image of God wherein our Nature was first moulded And this Resultance was as immediate unto and as unseparable from the image of God wherein the first man was created as Roundness is from a perfect sphere or well moulded bullet or as Equality is from Identity of quantity Of none of which there can be two distinct Causes or Operations 2. To make the Image of God or that righteousnesse which by immediate necessity resulted from Gods image or work the substance nature or essential form of man quâ talis as he is man would be a grosse Error or grievous Soloecism in Philosophy For so Adam should not have been the same individual Party or Person after his Fall which he was before And this Error in Philosophy uncontrol'd would necessarily induce a more dangerous Heresie in Divinity to wit That the same party which was made righteous by God should not be punished for losing this Righteousnesse but some other for him By the same reason the Humane Nature it self which is now polluted by sin should not be so much as specifically the same with that which God did in the beginning create Our Nature as now it stands should be wholly a work or Creature of the Devil 3. But this Good writer I mean Illyricus iterum identidem often and again disclaims all Opinion or thought conceived by him of any Specifical change of the Essence or nature of mankind from the first Creation to the worlds End or of any Essential Change or destruction of the Individual Nature or Persons of our First Parents Yet his Expressions of his meaning sometimes may seem to infer either a change of Nature or a destruction of the Two Individuals first created by God It may be that Opinion of some late Philosophers Principium Individuationis est à materia that The root of Individuation or distinction of one particular Person from another was wholly from the Matter not from the Form which is the principal paâ—t of every mans Essence or person was imbraced by him But seeing he utterly disclaims the former Conclusions or Inferences which some would put upon him it would not be ingenuous to charge him with them upon Consequences not of his own but of other mens making The Learned and ingenuous Reader will easily excuse him from this One Error in Philosophie seeing he hath taught such as will be taught by him so many good useful Lessons as no Divine which I have read in modern Churches hath taught more for avoyding Sceptical or meerly Dialectical and making solid and theological Definitions in substantial or Fundamental points of Divinity â— or no Definition of sin especially or of Free-will or other Controversie depending upon their Determination can be truly Theological or such as a professor of Divinity if he be a true Artist can brook unlesse it be truly and solidly Philosophical 4. The difference between a Nominal or meerely Dialectical and a true Philosophical or Physical Definition of one and the same Reall Effect affection or propertie The difference between meerly Dialectical and Philosophical or Theological Definitions is Excellently set down in sundry Treatises by the Great Philosopher If this question Quid est ira what is that which we call Wrath or Anger were proposed to a meere Logician or Dialecticall Grammarian His answer is upon his tongues end Ira est appetitio vindictae Vâ— rath or Anger is a esâ—â—e or appetition of revenge But this is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meere Expression what the Word doth signifie or at the â—est but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Definition only of the Abstract Essence of the Accident or Affection But if the same question were proposed to a true Philosopher to a good Naturalist or Learned Physitian his answer would be Ira est ebullâ— tio sanguinis circa cor Wrath or Anger is in truth and indeed neither lesse nor more then the boyling of the blood about the heart This is the only root or Real Cause whence Anger immediatly growes Yet if we would take a full Definition of this most unruly passion which is the usual Commander in chief of greatest Commanders it must be This according to the rules of Art Ira est appetitio vindictae propter Ebullitionem sanguinis circa cor Wrath or Anger is an appetition of revenge caused by the boyling of blood about the heart And from this Definition Every good Moralist such all true Divines should be and somewhat more may Learne in part how to curbe or tame This unruly Beast according to the old proverb Equo ferocientisubtrahendum pabulum by abstaining from all Cholerick meates and by withdrawing his self from all probable occasions which by one sense or other may set his best blood on boyling 5. He that saith An Eclipse is the privation of light in the moone or other heavenly starr speakes properly Enough For this is the Essential Definition of that which we call an Ecliose whether in the Sun or in the Moone Yet but a Nominal Definition which every young Scholar or Academick may Learne out of his Lexicon What more then is required to a Philosopâ—icall or Real Definition of an Eclipse whether in the Moon Sun or other stars Nothing besides the assignation of the Reall Cause by which this defect of light is wrought whether in the Sun or Moon The Reall cause of this privation of Light in the moon is the Diametral interposition of the shadow of the earth between the Moon and the Sun from whom as from the Fountain of Light this second Light or Governesse of the night doth borrow its Light or Splendor Albeit of these two Definitions the Grammatical or Nominal be most proper Yet the Causal though taken alone as Philosophers use to express it is most Reall and more satisfactorie An Eclipse in the Moon is the interposition of the Earth betwixt the Sun and it The Eclipse of the Sun is the interposition of the body of the Moon betwixt the Sun and us that be inhabitants of the Earth Hence we may Learne that however the Nominal or Essential Definition of an Eclipse whether in the Sun or Moon or other Starr that is a Privation of Light be One and the same Yet we may Learne more from the Causal Definition of either of them then we can from the Nominal Definition of both In an Eclipse of the Sun there is no defect or privation of Light in it We inhabitants of the Earth onely are deprived of the light or Lustre of this glorious starr by the interposition of the body of the Moon between it and our bodily sight Whence we may truly inferr that the body of the Moon is in it self as impenetrable by Light or as uncapable of Transmission or free passage of Light through it as the body of the Earth is That the surface only of this
Salvation as God is readie to work in them and for them And because God never failes to work salvation in them and for them that are diligent in seeking it or affraid to neglect it therefore they are said to Work out their own Salvation not properly or Formally but Consecutivè that is Salvation is the Necessary Consequent of their working or doth necessarily follow upon their work Not by any force or Efficacie of their Work or by any natural Connexion but meerely by Gods Appointment or Decree The very same phrase in the Original our Saviour useth unto the people John 6. 27. Which words can beare no other Construction then that which we have made of St. Pauls words Philip. 2. 12. no other Interpretation then our English hath already made Labour not for the meat which perisheth but for that meat which endureth unto everlasting life And so the Vulgar Latin doth not render them verbatim Operamini Cibum but Operamini Cibo Not Work that meat but work for that meat For if That Meat which endureth to eternal Life must be given them by the Son of God if This Meat be the very Bodie and Blood of the Son of God it cannot be the proper Effect of any mans work or any Merit of man but the End or consequent of our Labours or endeavours and yet we are said to work This Meat in the same sense that we are said to work our Salvation viz. Consecutivè because God doth infallibly make us partakers of it if we diligently seek after it or labour for it 7. By the right Use of this Distinction we may reconcile many places of Holy Scripture which seem repugnant one to another as Likewise qualifie many Speeches whether of the Fathers or some Good Modern Writers which otherwise would seem harsh and offensive Who can say saith Solomon Prov. 20. 9. I have made my heart clean This Interrogation is in all mens judgement Equivalent to this Universal Negative No man can say I have made my heart clean Howbeit the Psalmist Psal 73. 13. saith Verily I have cleansed my heart in vain There is no Contradiction between this Psalmists Particular Affirmative I have cleansed my heart and Solomons Universal Negative No man can say I have cleansed my heart Solomon speakes of the Internal Purification which is the proper Effect and sole work of Gods Spirit The Psalmist speakes of his own Labours or Endeavours that his heart might be thus purified by the spirit of God He then did cleanse his heart Consecutivè non Formaliter Every one Saith St. John that hath this hope in him purifies himself as he is pure 1. Joh. 3. 3. This place perhaps Some will say is meant of men Regenerate only seeing they only have that hope whereof the Apostle here speakes Many other such places of scripture there be in which we are said and sometime Commanded to Purifie our Selves as Jam. 4. 8. Cleanse your hands ye Sinners and purifie your hearts ye double minded This place cannot be meant of men truely regenerate For even Sinners and double minded men such as men regenerate are not are commanded to cleanse their hands and to purifie their hearts Many other places likewise there be wherein this purifying of the heart is wholly ascribed unto God God saith St. Paul Act. 15. 9. put no difference betwixt us and them purifying their hearts by Faith Not this Purification only But all other Good Works are said to be wrought by God as Esay 26. 12. Lord thou wilt ordaine peace for us for thou also hast wrought all our workes in us or for us And our Saviour saith John 15. ver 5. Without me ye can do nothing Both parts of our former Distinction are included in that of St. Paul 2. Tim. 2. 21. If any man purge himself from these he shall be a Vessel unto honour Sanctified and meet for the Masters Vse and prepared unto every good work His speech is if we mark it He shall be made a Vessell unto honour if he purge himself He doth not say He shall be enabled to make himself a Vessell of Honour Nor doth he in proprietie of speech or as we say Formally or Efficiently purge himself But in that he doth those things whereupon this Purification by Gods Spirit doth immediately follow Man is said to purge himself And so are we in this place of St. Paul Rom 8. said to mortifie the deeds of the bodie by the Spirit when we do those things whereupon this Mortification doth immediately insue not by any Merit or Causalitie of our works but by Gods meere Grace by the Councel of his Holy irresistible Will by the Determination of his Eternal Decree by which it hath pleased him to apoint The One as a Necessarie Consequent of The Other to witt Spiritual Mortification or life it self as the Issue of our endeavours to Mortifie the Flesh This kind of Speech is usual not in Scripture only but in other Good Writers and in our Common Dialect So Tully tells us of a Romane Orator who for want of skill in Civill Law Petijt revera ut causa caderet made a Motion that he might Loose his Cause This Motion he did not make directly or Formally His meaning is that if his Motion had been granted he must by Necessary Consequent have lost his Cause Thus when we see a man Look Old whom we know to be much younger then our selves we usually say You make me an Old Man Not hereby meaning that he hath brought Old-Age or Gray Haires upon us by any trouble or vexation but that he who is much younger then we being apparently Old we must by Consequence be Old So that he makes us Old not Efficiently but only by Consequent truely argues us to be Old According to this Analogie of Speech by which He is said to make us Old whose Age doth truely argue us to be Old is that Prophesie litterally mean◠of Jeremiah which was punctually or formally fulfilled in God or his Christ Jer. 1. 10. See I have this day set thee over the Nations and over the Kingdomes to root out and to Pull down and to destroy and to throw down to build and to plant Jeremiah did never Levie an Armie or incite any people to take Armes for the Deposition of their present Governour or for the Alteration of any state yet in as much as He foretold the Extirpation of Some Kingdomes and the Erection or Plantation of Others And in as much as what he foretold did certainly come to passe he is said to have Done that which did Follow upon his Predictions though many yeares after his death And in the same Sense we are said to Mortifie the Flesh to cleanse our Hearts to work out our Salvation yea to make our Election sure when we do those things whereupon our Purification or Mortification shall be wrought though many yeares hence and alwaies wrought by the Omnipotent Power of that Decree by which those Kingdomes
And many Naturall men as a * I think he means Plinie Junior in that excellent 26. Epistle Lib. 7. See the note in the end of Ch. 36. Heathen confesseth being thus visited first begin seriously to think themselves but men subject to miserie and Mortalitie and that there is a God or Divine Power which is the Author and Giver of Life Others are prone to incurre danger of death by abundance of Wealth which the more it abounds the more it commonly increaseth the disease For Crescit amor nummi quantum ipsa pecunia Crescit As money or wealth increaseth so ordinarily the Love of it increaseth And these God oft times in mercie visiteth with losse of Goods or with some other Crosse or Affliction which either deprives them of opportunities or deterres from the means of increasing wealth And this is a part of the Cure or a preparation to it and is usually wrought by Contraries Others are prone to incurre hardnesse of heart by Pride and overprizing of themselves And these God oft times visits with Disgrace with Contempt or Scorn of Others Now the Rule is General That if the Parties thus visited or cured in Part by Contraries duly compare their Visitation with their sinnes ☜ which in Justice have procured it the Spirit gets great advantage of the Flesh and is more capable and sensible of the Motions or Impulsions of Gods Spirit Howbeit man himselfe and the Spirit of man in this first Cure or Part of Mortification is meerly Passive And it is wel if by often ruminating or Reflecting upon what hath befallen him by the Providence of God and by the sense or feeling of the impulsions of His Spirit he can content himself to be meerely Passive or a Towardly Patient in the next Degrees of his Mortification or Conversion which are stil wrought by the Spirit of God as by the Agent or efficient Cause 4. From these Observations the Resolution of the Former Question so farre as it concerns the Man unregenerate is Easie and perspicuous The Question was How this Mortification is wrought by the Spirit of God which is without us but alwayes assisting us How by the Spirit of Man or by the Spirit which is in Man though partaker of the Spirit of God The Answer is So much of the Cure as is wrought is wrought by the Spirit of God as Present to man but not in Man as by the only Agent or Efficient Cause For that is the Efficient which begins and continues the motion The same Cure is wrought by the Spirit which is in Man as by the Immediate and Formal Contrarie that is it is Formally wrought by the Spirit which is in Man as by an Agent per Emanationem as it it moved by the Spirit of God So the Native Cold is expelled out of the water by the Fire as by the only Agent or Efficient And yet the same Cold is immediatly and Formally expelled by the Heat which the fire produceth in the water as by a Formal and Incompatible Contrary The only End or immediate Effect at which every Natural Agent directly aymes is the Assimilation of the Subject whereon it works unto it selfe And this Assimilation is wrought by introducing the like qualitie in the Subject unto that by which the Agent or Efficient worketh As the first thing which the Fire seeks to Effect is to produce Heat in the Water but the heat once produced expels the Cold as immediately and as formally as the depression or pulling down one scale lifts up the other The manner how this Mortification is wrought in us by the Spirit of God is the very same The immediate and direct Effect at which it directly aymeth is the Transformation of our Spirit into the similitude of the Spirit of Christ And this consists in the Production or Creation of the Spirit of Grace The Spirit of Grace being produced in us Or our Spirit being touched by the Spirit of Christ as the Steel is by the Adamant Formally expels or abateth the Lust of the Flesh And when the Flesh is thus truly mortified by the Spirit that Sanctification of which the Apostle speakes 1 Thes 5. 23. is wrought in us 5. The first Part of this Cure as was said is wrought by Contraries that is by Freeing the Spirit of the unregenerate Man from the burden of the Flesh which overmasters it or inticeth the Soule to such Practises as the Spirit dislikes And from this Burthen of the Flesh the Spirit of God or his peculiar Providence doth free the Soule or Spirit of Man by laying some one kind or other of Bodily Affliction upon him which is more displeasing to his Nature then the Former Motions of the Flesh were pleasant But the Spirit of Man thus Freed in part from the Burthen of the Flesh wherein it lay smoothered or much oppressed cannot so perfect Mortification begun as Nature freed by Physick from oppressing humours digests the Reliques or remainder and by digesting them recovers health and strength What Advantage then doth accrue unto the Spirit of Man by weakening the Inclinations of the flesh Much every way For the Flesh being thus weakened the Spirit doth hereby become more Towardly Passive then it was before more apt to be moved by the Spirit of God and by such motions more capable of Spirituall Cure Every Motion of our Spirit by the Spirit of God doth abate or weaken the Inclinations of the Flesh and every such Abatement or Degree of weakening the Flesh is a Degree of Mortification 6. These First Degrees of Mortification are commonly wrought by interposed Fits or Motions of the Spirit of Man produced by the Spirit of God The men that are partakers of them have Libertie or Respite in the meane time to Reflect upon them and by thus reflecting upon them or by taking them into serious Consideration are enabled to avoid such External Occasions as strengthen the Inclinations of the flesh and to cut off their Food and Nutriment For albeit the Spirit of man be in the first Cure meerely Passive yet it is not so Passive as stocks and stones or other senselesse Creatures are It hath a true sense or feeling of the Motions put upon it or produced in it by the Spirit of God Nor is the Spirit of man sensible only of such Motions in such sort as Flyes or Gnats or other imperfect sensitive Creatures are of bodily motion that is sensible only for the present without any remembrance of what is past or consideration of the like to come Partly from the Memory of former Motions which have been put upon it Partly from the Representation or Consideration of the like apprehended by it as Possibly Future or approaching the Spirit of Man though it cannot move or expell the inclinations of the Flesh by way of proper Agencie or Efficiencie is yet able so to Countersway them as that they cannot exercise their intended Motions or accomplish their Attempts 7. This is the Apostles
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
could wish that my self were accursed from Christ for my Brethren my kinsmen according to the flesh who are Israelites to whom pertaineth the Adoption the Glory and the Covenants and the giving of the Law and the Service of God and the promises whose are the Fathers and of whom as concerning the Flesh CHRIST came who is over all GOD blessed for ever Amen He concludes his sorrow as though he had still prayed for them whilest he sorrowed If it be further demanded what Peculiar occasion he had to be overtaken with these suddain Pangs of sorrow rather in this place the beginning of this ninth Chapter then any other the Special occasion as I intimated before was the present Opportunitie or necessitie of answering an Exception which from the Rejection of these Iews might have been taken against those confident Assertions wherewith He had concluded the former And being to anatomize their wounds for others instruction unto the quick the sight of their grievousnesse could not but make his heart to bleed 4. Against his former Assertions he saw the Gentile or Iew late converted would be ready thus to object If they of whom Christ according to the flesh came If They for whose miscarriage Christ in the dayes of his flesh was more sorrowfull then thou canst be yet They notwithstanding all these Prerogatives and peculiar Interests in Gods Promises are fallen away and utterly separated from God Where is the Infallibilitie of our assurance What is the ground of thy boasting that Neither death nor life nor things present nor things to come nor Angels nor Principalities nor Powers nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38 39. Have we any warrant thus to perswade our selves besides Gods Word any better Assurance then his Promise and seeing these Jews thy Country-men as thou often inculcates had both These in as ample manner and Form as we can expect if neither took effect in Them why may not Both want their effects in us With this Objection the Apostle if we duly mark the Closure of his protested sorrow for the Jews Fall directly meets ver 6. Not as though the word of God had taken none effect It was in his eye when he fell into the former Trance out of which awaked he falls in hand with it afresh again 5. The more often and more seriously we read the Doctrinal Part of this Epistle to the Romanes or of those other to the Galatians and the Hebrews the juster occasion we shall have alwaies to admire our Apostles skill as well in right applying the Typical Praenotions or Aenigmatical Portendments of the Old Testament to the Events in the New as also in making use of whatsoever by the Iews or any on their behalf could be Objected for establishing the truth which he maintained against them For Instance at this time take only The manner of his Retorting the former Objection wherein this whole Chapter and the other Two following are wholly spent The manner is thus It is true The Iews my kinsmen who had greater Interest in Gods Love and Promises then any people besides them hitherto have had as great as any after them can expect are become Cast-awaies But spend your thoughts not so much in wondering at this as in Considering that the only Cause of their Fall was no other then Ignorance of this Doctrine which I now teach being formerly taught by the Law and the Prophets Be ye not therefore Partakers with them in this their Error and so Gods Promises shall undoubtedly take effect in you for he hath ordained that their Fall shall be the means of your establishment The Ignorance of these his Country-men was not Ignorantia purae negationis but pravae dispositionis an Ignorance rooted in Carnal Pride the offspring of another Pernicious Error They thought it sufficient to salvation that they were Israelites and the seed of Abraham herein most grosly ignorant and more inexcusable then the Heathen seeing the Scripture had plainly given them to understand that They are not all Israel that are of Israel neither all Children that are of the seed of Abraham for Abraham had Ishmael and many other children besides Isaac and yet the Lord had said to Abraham In Isaac shall thy seed be called The Mystical or Evangelical sense of which words in our Apostles Exposition ver 8. is this They which are the children of the flesh these are not the children of God but the children of the Promise are accounted for The Seed The true and Orthodoxal Construction of this Apostolical Declaration upon Moses's words if we apply it unto the Romanes to whom or unto our selves for whose good he wrote it and referr it to the End by him intended and supposed throughout this whole Discourse is as much as if he had said Stand not ye upon the Prerogatives of the flesh as my rejected Country-men have done but betake your selves wholly to Gods Promises as Abraham did and ye shall undoubtedly remain the chosen seed of Abraham and Children of God His Assertion or Assurance is the same in effect with that of St John Chapt. 1. ver 12 13. As many as received him to them he gave power to be the sons of God even to them that believe on his name which were born not of bloud nor of the will of the flesh but of God Nor doth our Apostle either here or in any other part of his writings once intimate any other Cause of these Jews Rejection besides that hereditary disease whereof the Baptist foresaw their best teachers dangerously sick and for whose prevention he prescribes a wary dyet whilest he offers the medicine of baptism unto them When he saw many of the Pharisees and Sadduces come to his Baptism he said unto them O Generation of Vipers who hath warned you to flee from the wrath â—o come Bring forth therefore fruits meet for Repentance and think not to say within you selves We have Abraham for our Father for I say unto you that God is able of these stones to Raise up Children unto Abraham Mat. 3. 7 8 9. Had they stedfastly relyed upon Gods Power manifested in the miraculous birth of Isaac and the mightie increase of his Posteritie as they did upon this glorious Title of being Abrahams and Isaacs seed they might have been sons not of Abraham only but of God And no place of Scripture in my observation warrants us to think that they were excluded by any Immutable Decree or irrevocable Act of Omnipotencie from thus relying on Gods Power or from following Abrahams foot-steps Let us not then I beseech you in a matter of so great Cosequence Presume to understand above that which is written or to make a further Resolution of mens Reprobation then our Apostle hath done And the First and only Cause into which he resolves the Rejection of these Jews as from the Conclusion
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
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