sent and called for Moses and Aaron and said unto them I have sinned this time the Lord is righteous and I and my people are wicked Intreat the Lord for it is enough that there be no more mighty thundrings and bail and I will let you go and ye shall stay no longer Now albeit Moses after he had promised him to remove this Plague did foretell him that he would not be so good as his promise ver 30. But as for thee and thy servants I know that ye will not yet fear the Lord God Yet as it followeth ver 34. When he saw the rain and the bail and the thunder were ceased he sinned yet more and hardened his heart he and his servants And again Chap. 10. ver 7. After his servants upon the sight of the Plague of the Locusts did thus boldly intreat him How long shall this man be a snare unto us Let the men go that they may serve the Lord their God knowst thou not yet that Egypt is destroyed Though he yeild to their request in part yet he instantly faulters ver 8. And Moses and Aaron were brought again unto Pharaoh and he said unto them Go serve the Lord your God but who are they that shall go And Moses said we will go with our young and with our old with our sons and with our daughters with our flocks and with our herds will we go for we must hold a feast unto the Lord. And he said unto them let the Lord be so with you as I will let you go and your little ones Look to it for evil is before you Not so Go now ye that are men and serve the Lord for that you did desire and they were driven out from Pharaohs presence The like raving Fitt or Phrenetical Symptom you may observe in him ver 16 17. Then Pharaoh called for Moses and Aaron in hast and he said I have sinned against the Lord your God and against you Now therefore forgive I pray thee my sin only this once and intreat the Lord your God that he may take away from me this death only Now though Moses did remove this Plague yet upon his fresh entreatie for Moses to remove another Plague to wit of palpable darknesse he turns unto his vomit again ver 24. 25. And Pharaoh called unto Moses and said Go ye serve the Lord only let your flocks and your heards be stayed let your little ones also go with you And Moses said thou must give us also sacrifices and burnt offerings that we may sacrifice unto the Lord our God c. And ver 28. Pharaoh said unto him Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt dye A speech more foolish then proud to come from a man whom the Lord had so much impoverished and so often humbled and given sufficient proof of his Power to bring farre greater Plagues upon him 19. Though his heart had been thus often hardened yet is it not become so flinty but that the slaughter of his own and of every First-born Male in Egypt did make deeper impression upon it then any of the former Plagues had done The mightie Out-cry which followed upon this sad and woful spectacle to be seen in every house did so farr awake the drowsie spirits amongst the Egyptians even of such as had no children to mourn for that they joyned in Petition with the rest to have the Israelites fairely dismissed and were ready to make them a Golden bridge for their speedier Passage out of Egypt From this time and not before were the Women and Maides of Egypt willing to bestow their jewels and ear-rings upon the Israelitish women that they might wooe their men and children to depart with speed Thus then that which the Lord had indefinitely promised unto Moses from his first Instructions given unto him Exod. 3. 21. was not accomplished till this last Plague was exhibited Nor was the like Prediction of hardening Pharaoh Exod. 4. 21. put in execution before the Plagues of the Murrain of Cattel and of Blains Exod. 9. 12. 20. But from this Mollification of Pharaoh and of his peoples hearts by the slaughter of the First-born there did result a more strange Induration then at any time before had befallen them Of all the infatuated resolutions which either King or People had adventured upon the pursuing of the Israelites with such a mighty army or strong hand after they had fairly intreated them to depart out of their coasts may well to every indifferent Reader seem the most stupid And so the Author of the Book of Wisdom censures it Chap. 19. 3. For whilest they were yet mourning and making lamentation at the graves of the dead they added another foolish Device and pursued them as Fugitives whom they had intreated to be gone Yet Josephus a grave and sagacious Historian gives the intelligent Reader good hints that even this effect or Phrenetical Symptom of Divine Infatuation was but such as hath seised upon worldly wise Princes and States-men in former Ages And hereafter may be inflicted upon more The greatest varietie of Miracles or Wonders in any one Age experienced is scarce sufficient to make up a perfect Induction to perswade superstitious prophane or wilfull Spirits of Gods absolute Power to effect or of his Wisdom to contrive the like in every kind Most men are prone by nature to make such Collections as the servants of the King of Syria did Their Gods are Gods of the bils therefore they were stronger then we but let us fight against them in the plain and surely we shall be stronger then they c. 1 King 30. 23. The undoubted Experiments of the forecited signs all done in Egypt might well perswade Pharaoh and his People That The Lord God of the Hebrews was more skilful in producing wonders then the Gods which the Magicians of Egypt served were that Moses under him had a greater command over the wind and water over the ayre and clouds over the dust of the earth and over all the host of reasonless creatures then either the King the Princes or Priests of Egypt could ever procure from their Gods a more Soveraign Authority over Flies then Baal-zebub had All this being granted they might notwithstanding thus Reason in their hearts Who knows whether all this power was given unto Moses to be exercised onely within the Meridian or Climes of Egypt or whether his Commission might extend over Palestina and Madian The Egyptians at least presumed that The Lord God of the Hebrews had not given Moses such a great command over the armies or hosts of men as the King of Egypt had because the Israelites they knew had no skill in Feats of arms no Captains of Insanteâ—ie no Cavalrie at all no weapons or engins of war offensive especially amongst them Of all which the Egyptians had abundance plentie of Magazines full of them 21 Upon these or the like Presumptions
of Boon Companions did indeed offer sacrifice and do solemn service unto Satan and his Angels the Authors the Favourers and Furtherers of all riot and excesse Now if any that cals himself a Christian or is a Christian by Calling or profession have been as long accustomed to the like riot or excesse or take as great delight in this Sin as they did which offered sacrifice unto Bacchus he is as true and proper a Servant unto Satan as they were For Satan did desire the sacrifice or other Service but as an Homage Rent or Tribute whereby he hoped to gain the possesion of their Souls or a right or interest in their actions or imployments a power of disposing or commanding their affections which offered him sacrifice or payed him tribute Now if he have gotten the like interest in their actions or imployments or the like command over their affections which professe themselves to be Christians they are his by possession or occupation He needs no Sacrifice or solemn Tribute from them which as we Say He holdeth in his own hands Briefly ☜ The Heathens which offered sacrifice unto Bacchus unlesse by this custome they brought themselves to be in Servitude unto the sin of drunkennesse were not more grievous sinners nor greater Bondmen unto Satan then Christians are which are in greater Servitude unto this loathsome Sin 5. Such of the Heathens as worshipped Venus as a supposed Goddesse or Pattonesse of Love and wantonnesse did indeed and in the issue Worship Satan and his unclean Spirits which are the Authors the Nourishers and Maintainers of all bodily filthinesse and uncleannesse If any which professeth himself to be a Christian be as much given over unto wantonness and uncleanness as the Heathens were which Worshipped Venus He is as true and absolute a Slave to Satan as they were and shall be sure to have his wages without repentance as truly and fully paid him as the other shall The least and best wages which he payeth for the use of their actions or imployments during this short and brittle life is an endlesse and never-dying death 6. Such of the Heathens as offered sacrifice unto Pluto whom they supposed to be the God of Riches or of wealth Lord Paramount of Gold of Silver of all kind of Metals or whatsoever else was contained under the surface of the Earth did indeed Worship Satan and his infernal powers And the sacrifice which they offered and other Solemn services which they did unto him shall be as evidences against them at the Last day that were his Servants as a pledge or earnest to bind them to accept his wages If any Christians how Precise or Devout soever they seem to be though daily Frequenters of Publick Prayers though diligent Hearers of Sermons be as Covetous as great Oppressors of their poor Brethren as unconscionable in their gettings as unsatiable in their desires of gain as the Heathens were which thought to purchase Wealth by sacrificing unto Pluto the bond of their Servitude unto Satan is altogether as firm and strong their Servitude or bondage it self altogether as hard as great and dangerous as the Servitude or Bondage of the Heathens were And whilest they are in Servitude unto Satan whatsoever they Profess or make shew of they cannot be the Servants of God or Christ For no man as our Saviour tels us Mat. 6. 24. can serve two Masters for either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and Mammon But what doth he mean by Mammon wealth or riches only Certainly a part of his meaning is That every covetous man that every one which is extraordinarily careful for gathering things of this Life Every one that minds most his gain or getting of riches is a Servant to his riches or to his desires of them The other part of his meaning is that He which is a Servant to his desire of riches is a Servant likewise unto him whom the Heathens called Mammon and worshipped as a supposed God of riches For Mammon in the Syriack Tongue is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Albeit we Christians know and believe that there is no such God or Lord of wealth and that there is but One God and One Lord who is the Lord and owner as well of the Earth and things in it as of the Heavens Yet have we no reason but to think that the Infernal Spirits have their several Wards or Quarters Some of them have better skill or more experience in humouring Covetous and Worldly minded men Others in humouring or enticing Wantons Others have more skill and experience in alluring men unto drunkenness Et quam unusquisque novit artem in eâ se maximè exercet They quarter themselves according their several skils or experience into several Regiments Some keep watch and ward over Covetous men and present unto them all opportunities of making unlawful gain or of over-reaching their Brethren in bargaining The chief of this ward or Regiment or perhaps the whole Regiment it self is called Mammon Other lye Leigers about such as are more prone to Wantonness Their chief care or imployment is to present them with all opportunities or allurements unto Pleasure Other lye as Agents in Taverns or Tipling houses And their care and imployment is to provoke men to Excess and to such other Enormities or breach of Gods Commandments as accompany excesse of drinking 7. Now this me thinks should be a Great Motive to deterre or dehort any man from yielding Obedience to his own Desire of what transitory Good or Pleasure soever if he would but consider That in yielding Obedience to his own desires he becomes the servant of some sin or other and that in becoming the Servant of any sin whatsoever he becometh the Bondman or slave of Satan who hath one bad propertie which no other Master how cruel or devilish soever besides himself hath and That is To Plague or torment them most which have done him most continual and faithful Service And yet even this Diabolical Disposition of his becomes the faithful Executioner of Gods Justice For every degree of their service done to Satan doth include in it a like degree or portion of Treason or Infidelity towards Christ And it is Just and holy on Gods part though Satanical and Devilish on Satans to recompence such as have done Satan in this World greatest service with the greatest portion or measure of vengeance in the world to come All of us have some one or other of this Infernal Crue daily attending on us hourly watching or dogging us in all our designs or projects throughout cur whole Course of life CHAP. XXI Of the manner How Satan brings men to be his Slaves 1. Plato IT was truly said by One had his meaning been as truly taken Nemo sponte malus No man is wittingly a naughty Man at least no man desires to be
The Ancient Fathers as Cyrill Chrysostome Theophylact and Euthymius are of opinion that our Saviour in these words The Servant abideth not in the house for ever did intend either to Prevent or Answer the Secret Objection or Reply which the Jews did or might have made unto his Former Conclusion vers 34. Whosoever committeth Sin or whosoever is a worker of sin is the Servant of Sin Unto this Assertion the Jews as these good Authors think might have answered thus Admit we daily incur some degree or other of Servitude unto Sin yet we have usual and daily means to blot out the stain of sin and to Free us from thraldom and Final Servitude unto sin and Satan There is no Question but the Jews did account the Sacrifices which Moses did institute fully sufficient and Effectual for both these Purposes Yet that they did herein erre that these sacrifices instituted by Moses could not Free them from this Servitude of sin our Saviour as the forecited Good Authors think proves from this Reason Moses was but a Servant in the house of God and no Servant hath power to Free himself much lesse to set others Free from the yoke of Servitude or to secure his Estate in his Masters house Maldonat's Censure of Their Opinion But Maldonate the Jesuit thinks that place Heb. 3. ver 3. 4. 5. 6. did deceive these Good Fathers or at least that they miss-applied Saint Pauls Comparison betwixt Christ and Moses unto this present Argument For our Saviour saith this Learned Jesuit speaks of another kinde of Servitude in this place then Saint Paul speaks of in the third to the Hebrews and of a Servitude unto which Moses was not Subject For Moses in the third to the Hebrews and else where is Termed The Man of God not a Servant to Sin or Satan 2. Not to Question the Solidity or Pertinency of this Jesuits Exceptions against the Interpretation of the Ancients I must confesse his Opinion is very Probable and their Interpretation somwhat farr fetched if not forced and supposeth That for its Ground which hath not much Probability in it self to wit That these Jews either would confesse or by way of supposition admit that they were such Servants to Sin or Transgressors of the Law as to become thereby the Servants or sons of Satan For they presume in the words following that by being the children of Abraham and by their Observance of Moses Law they were the Sons of God He preferrs One Leontius before the Fathers This learned Jesuite prefers the Interpretation of Leontius a man otherwise of mean Note in comparison before the joynt interpretation of the fore-cited Famous Fathers Our Saviour saith Leontius intended only to Prove what is Inferred here in this 36. verse That none besides The Son can have power to set men Free because The Son only remains in the house for ever Unto this Interpretation Maldonate adds his own that every Servant had need to be set Free by Authority because no Servant hath any Right or Title to continue for ever in the house wherein he lives or to be the owner or possessor of any other it being still in his Masters Power either to sell him or to turne him on t of his house or to dispose of him at his Pleasure If some Servant continue in his Masters house for ever or to his dying day yet this fals out seldome or by chance whereas our Saviour frames his Argument from that which usually happens or for the most part All agree that by The House in this place the Church of God is principally meant in which the Son of God remaines for ever in which no Servant unlesse he become a Son can remain but for a short time For though sinners and Servants to Sin may remaine in the true visible and Militant Church during this life so mingled with the sons of God as they cannot by men be discerned from them yet after death as St. Cyrill saith they are cast out into utter darknes unlesse during this life they be set Free from the Servitude of sin from which none but the Son of God can Free them because He only is the Heir and Lord of Gods House He only hath power to grant or deny Freedome unto what Servants he pleaseth 3. The Words relate unto the Story of Agar and Ishmael This is the Summ of that Connexion which the best Interpreters Ancient or Modern make of the former verse and of these words of my Text. Unto this I may add That These as most other Speeches of our Saviour have Reference unto some Historicall Relation or matter of Fact contained in the Old Testament And that This speech or passage hath Speciall Reference unto the Story of Agar and Ishmael And so the Antecedent The servant abideth not in the house for ever though grounded but upon One Particular Instance yet that Instance or Example being related in the Sacred Story as a Type or Picture of what was to come will inferr our Saviours intended Conclusion much bettter and more forcibly then a full Induction of other Instances and Examples not related in Scripture not framed nor intended by the spirit of God for Types and shadowes of things which were to come This Universall Negative No servant abideth in the house for ever will not so forcibly inferr this Particular Conclusion Ergo No Servant of sin can abide in Gods house for ever as this Particular Instance Ishmael did not abide in Abrahams house for ever Inferrs This Conclusion Therefore the Iewes which thus contested with our Saviour were not to abide in the house of God for ever So that if it be lawfull to Paraphrase upon our Saviours words their Full Meaning is as if he had said thus Do you think your selves Free from the servitude and wages of sin The Sense of The Text. because yee are the seed of Abraham So was Ishmael whom Abraham once intended for his Heire who lived a long time in Abrahams house but being the Son of a Bondwoman he was by Legal Condition but a Servant and therefore not to live in it for ever but to be cast out by Gods appointment as it is written Gen. 21. 10. Cast out this Bond woman and her Son for the Son of this Bond-woman shall not be heir with my son even with Isaac These were the words of Sarah for a while displeasing unto Abraham until God did ratifie them by Interposition of his Authority And thus is your Case 4. For albeit these Jews with whom our Saviour here Disputes were the sons of Abraham by Sarah and so The Progeny of Isaac yet so long as they mockt and persecuted the true seed of Abraham whose coming into the world Isaac did prefigure cleaving unto the Testament given upon Mount Sinai or Agar in Opposition to the Testament given upon Mount Sion they became sons of the Bond-woman as the Apostle infers Gal. 4. 24. to the end of the chapter
could have had none in respect of Gods Decree or Ordination if it were true that God had ordained him to eat the Forbidden fruit For the Rule is most certain That God is the Cause and Author of whatsoever he Ordains men to do and hence we read that God hath Ordained us to good works to newness of Life to the performance of all those duties which are commanded But we never read in Scripture and let it never be read in any other Book but with indignation let it never be spoken or thought upon by any Christian but with detestation that God should ordain men to walk in the ways of Cain or to tread in the pathes of ungodliness The Conclusion then is firm and sound That these men here mentioned in St. Jude The conclusion of the first point were not ordained to trouble the Church but ordained and that of old unto that Condemnation which is due to such as trouble the Church or to ungodliness And that is a fearfull condemnation as St. Jude expresseth it ver 13. For to them saith he is reserved the blackness of darkness for ever And if this were reserved unto them or for them they were first ordained unto it the Sentence was already past upon them albeit the Execution be deferred untill the Judgment of the great day But unto this condemnation they were ordained because they had followed the ways of Cain and run greedily after the error of Balaam as St. Iude tels us ver 11. But farre be it from us to think that they were ordained to follow the ways of Cain who was the first troubler of the Church that they might be condemned And thus much of the First point what Condemnation is here meant or unto what they were ordained That was not to trouble the Church but to everlasting torments for troubling the Church by wicked Lives and Lewd Opinions 5. The second Point The Second Generall was What Ordination is here meant or in what manner these men are said to be ordained to this Condemnation Many take it as granted that Ordination to everlasting death is the very same that Reprobation is Yet if this were a time or this a place fitting for discussion of this point it might be easily made to appear that although Reprobation include surely an Ordination to death yet every ordination to death doth not include Reprobation For Ordination to life and Predestination and Ordination to death and Reprobation differ as much as Genus and Species as a Reasonable Creature doth differ from a Sensitive Creature But to let this pass This place of St. Iude is in the opinion of many good Writers Equivalent to that of St. Peter 1. Ep. 2. Cap. 8. ver They stumble at the word being disobedient whereunto also they were Appointed But for that place I suppose he means Mr. Byfield who is far from the Rigidness of some in that point it is ingenuously and discreetly expounded by a late English Writer in his Comments upon that Epistle And it were to be wished that his Exposition were sincerely imbraced by such as had the man in esteem while he lived and are much beholding to his writings especially upon this Epistle since he dyed I shall only now give you notice that the Originall word in this place of S. Jude rendred by ordained is not the same with that in St. Peter That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is well rendred Appointed Nor is it the same with that of St. Paul Act. 13. 48. As many as were ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto eternal Life believed S. Judes word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as some render it Praescripti prescribed Of whom it was forewritten to this condemnation But as Beza descripti that is as men designed taxed or proscribed to this condemnation It includes then an Ordinance or somewhat more to witt an Ordinance upon Record but in what Record In Gods everlasting Book of death or may we say that he hath such a Book It is evident that there be more Books then One out of which men shall be Judged at the last day according to their works The 2. General subdivided as St. Iohn tells us Rev. 20. 12. The Points then Remaining to be discussed are Two First In what Sense these men are said to be fore-ordained to everlasting death or in what Sense men are said to be Reprobated from everlasting or from Eternity The Second Whether our Apostle in this place did expresly and punctually mean Gods eternal Decree of reprobation or some other ordination to death 6. In handling the first Point I shall only explicate that which I haue elsewhere delivered See the 37. Chap. to wit That albeit whosoever is reprobated is reprobated from eternity yet no man at the time of his Baptism is a Reprobate Numb 16. and Pharaohs hardning few or none are born in that estate or condition but such as finally perish do fall into it The Case may be made clear by divers Instances wherein men even by humane Lawes may be sentenced to death or other punishment before they be born and yet at the time of their birth or within some few days before their death or punishment be no more lyable to the Sentence of the Law then other men are For unto death or other grievous punishment there is required for the most part as well the Sentence of the Judge as the Sentence of the Rule or Law And yet in some peculiar Cases no more is required then the Sentence of the Law or Rule Sententia Judicis Sententia Juris which was made and given many hundreds of years before the Party was born which is sentenced by it Every one that committeth murther is lyable to death by the Law But besides the Sentence of the Law or the Rule which is Generall to all there is required the Sentence of the Judge to apply the Law to this Particular and before he give sentence there is further required a Formal Processe not only for proof of the Fact it self but of the Quality of it And untill this Processe be observed the Judge himself may not give Sentence although he himself saw the the Fact committed Nor may the Party be executed or put to death by any untill the Judge have given Sentence He is condemnable before the Jurie passe upon him but not condemned when the Jury finds him guilty untill the Judge passe sentence upon him But if a private man shall take up Arms against his Soveraign Lord or the state wherein he lives he is rebellious Ipso Iure he is a Rebell by Law there needs no other Tryall or Formal Processe besides the Evidence of the Fact The Martial or General is only to put the Law in Execution and the Party thus rebelling is sentenced to death by the Law which was in force many hundreds of years before the party offending was born who not withstanding is not lyable to
he saw would grow greater every day albeit his Predecessors cruel Project against the Male-children had succeeded according to his intention for the Female Sex would still have multiplyed and these he thought to be a secure Possession as being not likely to make insurrection against him or to become confederates in warr with his Enemies Nor is it probable that either of the two Pharaohs ever intended the extirpation of the males any further then that they might have enough to propagate such a perpetuall generation or succession of Slaves so competent in number as the Egyptians might easily master them 7. This Attempt had been lesse dangerous and the cruel Practise lesse wicked against any other People under heaven then against the Seed of Abraham and of Isaac because these were the Lords own inheritance His Peculiar Charge This People when they were first invited into Egypt was scarce an Oligarchie a small Congregation of men indued with no other power or Jurisdiction but only such as every Father of a Familie hath over his Children and Grand-children and theirs And this Jurisdiction after Jacobs death was divided amongst his sons Every one of them was a Patriarch that is a Chief over his own Tribe or Clan Nor had these twelve Patriarchs any Civil or Coercive Power one over another or respectively over their several Families after they setled in Egypt but as the King and State of Egypt would permit or allow of Not any power at all to make any Warr whether offensive or defensive or Leagues of Peace with any other Nation Free-men notwithstanding they were de jure and this new King of Egypt which knew not Joseph much lesse considered upon what Title of deservings Jacob and his sons were permitted to enjoy a Competent measure of the Land of Egypt did most unjustly attempt to put the yoke of slavery upon their necks Yet how to right themselves they knew not as having no Superior Lord on earth unto whom they might appeal from Pharaoh But the more destitute they were of any help from earth the more easie and speedy entrance their Prayers found into heaven their teares and cries were accepted of the Lord God of their Fathers for more then Legal Appeals 8. But from the time of His appearance to Moses in the Bush which was after the first hard-hearted Pharaohs death the Lord himself vouchsafed to to become their King not in general only as he is Lord of all Lords and King of all Kings and People throughout the World but in a Proper and peculiar manner Whatsoever Authoritie or Power of Jurisdiction the Kings or Supreme Majesties of other Nations or Soveraignties did exercise or by Divine permission and Ordinance of Providence do now exercise over their People as Power of Life and death or of making Lawes or Leagues whether of Peace or Warr with other States all these and the like Prerogatives the Lord of heaven and earth did reserve immediately unto himself alone over the Seed of Jacob and of Abraham his Friend Upon the Lords Reservation of this Royal Power entire unto himself Moses is delegated to be his Embassador unto the King and State of Egypt and constituted his Deputy or Vice-Roy over Israel Nor shall the Reader whether Christian or other be ever able to understand the Literal or Punctual meaning of the Historie of Exodus to the 14. chapter or of those places in St Paules Epistle to the Romans which referre unto that Historie unlesse he take This Rule or Principle along with him whil'st he reads them viz. That all the Messages which Moses delivered to Pharaoh from God all the Answers which Pharaoh returned by him were true and formal Treaties of a Legal and Solemn Embassage The Law of Nature and of Nations was never so accurately observed by any Embassador as it was by Moses whilst he exercised this Function in his many Treaties with Pharaoh One Principal if not the only Fact that can come within the Suspicion of Injustice on Moses's part was the spoyling the Egyptians of their Jewels But if we consider what unsufferable wrongs the King and people of Egypt had done unto this People of God which had now become His Peculiar Subjects or his Proprietarie Lieges This Fact even by Course of Humane Law or Law of Nations was more justifyable then Royall Grants of Letters of Mart or other like remedies against such other Nations as have wronged their Subjects or suffered them to be wronged by any under their command without restitution when they solemnly or by way of Embassage demanded it are Whatsoever the Hebrew women had borrowed of or taken from the women of Egypt they took and did possess it Reprisaliorum jure by the Law of Reprisal that is by way of special Warrant granted by God himself as he was now become not only this peoples God but their King in Special This warrant for spoiling the Egyptians not by any strong or violent hand but with their own Consent we have Registred Exod. 3. 21. c. And I will give this people favour in the eyes of the Egyptians and it shall come to pass that when ye go ye shall not go emptie But every woman shall borrow of her neighbour and of her that sojourneth in her house jewels of silver and jewels of gold and raiment and ye shall put them upon your sons and upon your daughters and ye shall spoil the Egyptians 9 In all this time or in all the instructions given by God to Moses Exod 3. there is no mention of Gods purpose or menacing to harden Pharaoh but only a Divine Prediction that Pharaoh would not let the children of Israel go and yet be at length as willing to let this people of God depart as Pharaohs people should be to bestow their Jewels and other rich Presents upon them The Miracles which Moses was for the present and afterward authorized and enabled to work Moses's miracls Letters of Credence both in the sight of his own people and in the presence of Pharaoh were as Authentick Letters of Credence legible enough to the Egyptians that the Lord of Hosts had designed him unto this Embassage and given him power to command all the hosts of reasonless creatures to fight for Israel against the Egyptians All the several Armies of inferiour Creatures which brought the many ensuing plagues upon the Egyptians were but as so many fingers of that mighty hand by whose strength God had lately foretold Moses that Pharaoh would in the â—ssue be content to let the Israelites depart upon fair terms out of his Land 10 The former Pharaoh and his Predecessor according to the apprehension of their proud imaginations had played the Foregame so cunningly against the seed of Jacob that this present or later Pharaoh at least thought himself sure of winning the Sett or of drawing the whole Stake about which the controversie was and that was the present libertie or perpetual thraldom of Israel Now God instructs his
A parallel betwixt Pharaohs Crueltie towards the Jews and the Jews crueltie towards Christ and his Apostles A Parallel between the cruel oppression and stubbornnesse of Pharaoh and his People in Moses's time and a little before and the ingratitude stubborness and malitious cruelty of the Jews towards Gods people and his Embassadors for their good in the dayes of our Saviour and his Apostles Equalitie of crueltie ingratitude or contempt of Gods Messengers in the Jewish Nation must needs by the Rule of Justice induce an Excesse of Induration or Infatuation upon them To draw the Parallel aright After the first cruel Pharaoh had begun to oppersse the Israelites and murther their Infant Males Moses is born and design'd by God to be his Embassdor unto Pharaoh for his Peoples release from bondage Upon the continuance of this oppression by the second Pharaoh which the former had begun The Lord said I have surely seen the affliction of of my people which are in Egypt and have heard their cry by reason of their Task-masters for I know their sorrows and I am come down to deliver them out of the hand of the Egyptians and to bring them up out of the Land unto a good Land and a large unto a land flowing with milk and honey Exod. 3. 7 8. The Seed of Abraham was no lesse grievously oppressed by the Romanes and by Herod the Great their Deputy And which was worst of all their own Governours layd heavy burdens of conscience upon them Many of them were tormented in body if not in soule by the Divel The depth as well of the Peoples as of the Governours misery was That they did not perceive or rightly apprehend the danger of their disease In commiseration of all these and other parts of their affliction The same Lord God which had appeared to Moses in the Bush and testifyed that he was come down to see the affliction of the Israelites under Pharaoh did now the second time descend from heaven to earth to visit the affliction of his people under the Romanes and their Governors shewing his Commission to this purpose by many signs and Wonders much greater and more gracious then Moses had wrought in Egypt most of them respectively exhibited in the sight of the Pharisees Priests and Elders and of all the people but with worse successe in respect of them for whose good they were purposely and especially wrought then Moses his miracles had found in Egypt The Egyptians 't is true did not hearken unto Moses nor hold his miracles in that esteem which they deserved but to persecute to stone or otherwise to slay or murther Moses we do not read of any attempt made by them untill after he had departed with Gods People out of Egypt Whereas the Scribes and Pharisees with the Priests and Elders upon the more frequent sight of our Saviours Miracles did not only harden their own hearts but wrought the people otherwise well inclined unto his Doctrine to such an hardnesse of heart that they persecuted The God or Great Angel of the Covenant who had appeared to Moses in Mount Sinai unto a bloudy ignominious death and which doth aggravate the sin sought the release of Barabbas the Murtherer that is by name and qualitie the Son of their Father the Divel whilest he stood in competition with the only Son of God for enjoying the benefit of that Boon which by the indulgence of the Romanes was granted to them at every Feast of the Passeover in remembrance of their Fathers deliverance out of Egypt 25. More foolish again by much these Scribes and Pharisees with their Complices were then the Egyptians in Mosesâ—s time had been in that they persecuted as farr as in them lay the Lord God of their Fathers after his departure out of this World by procuring a watch or guard to be set about his grave seeking thereby to stop his passage which he had foretold from death to life But he in the mean time gives evident Proof that he had greater Power and more soveraign command over the earth over the rocks grave it self then Moses had over the waters of Egypt or the Red Sea which Moses by vertue of his power whose Embassador he was did command to swallow up the Egyptians alive This second Moses or Great Prophet like unto him after his death commands the rocks to cleave asunder and the earth and grave to give up their dead No marvel if after the Iews had thus wilfully and desperately hardened their own hearts the Lord God of their Fathers have hardened their hearts after a stranger manner then he did the hearts of Pharaoh and his People and for a longer space even to this present day Besides all other oddes of circumstantial considerations from our Saviors fore-warnings or admonitions the measure of that blindnesse or Induration which possessed these later Jews did most justly accrue from neglect of that Peremptorie monition which Moses their Lawgiver had given them Deut. 18. 15 16 17 18 19. The Lord thy God will raiseup unto thee a prophet from the middest of thee like unto me unto him shall ye hearken According to all that thou desiredst of the Lord thy God in Horeb in the day of the Assembly saying Let me not hear again the voice of the Lord my God neither let me see this great fire any more that I die not And the Lord said unto me They have well spoken that which they have spoken I will raise them up a prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him And it shall come to passe that whosoever wil not hearken unto my words which he shal speak in my name I will require it of him 26 Here were a fit place A Parallel betwixt Moses and Christ Jesus and fair Occasion to institute a Parallel or decypher the similitude between Moses and Jesus the great Prophet as the people did often enstyle him a point whereunto I have spoken somewhat in the Third Book of Comments upon the Apostles Creed Chap. 11. The diligent Reader I know may finde much more for his better satisfaction in many learned Commentators upon the 18. of Deuteronomie and the 3. of the Acts and amongst others in the learned Gualter who is not in this point so prolix as in most other of his Comments upon the Acts. At this time and in this place these Two Circumstances onely present themselves to my Memorie which I shall commend to the ingenuous Readers view The First That Moses was born at that very time wherein the Pharaoh which then ruled over Egypt had a design to make away all the Hebrew Infant-Males being thereunto sollicited or provoked as Josephus tells us by the suggestions of his Secretarie upon a Prenotion or Fame which he had heard or learned God knows from whom or by what means that there should about that time arise a Prophet
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
after the same manner some good Writers maintain the universal Negative God never hardens positively but privatively only only by substracting or not granting Grace or other means of repentance or by leaving nature to the Bent of its inbred corruption Vide Lorinum in vers 51. cap. 7. Act. Apost pag. 322. Colum. 1. Others of as good note and greater desert in Reformed Churches better refute this defective Extreme than they express the Mean between it and the contrary extreme in excesse with the maintenance whereof they are deeply charged not by Papists only but by their brethren How often have Calvin and Beza c been accused by Lutherans as if they taught That God did directly harden mens hearts by infusion of bad qualities or That the production of a reprobate or impenitent temper were such an immediate or formal Term of his positive action as heat is of calefaction or drought of heat But if we take Privative and Positive Induration in this sense and set them so farr asunder the Division is altogether imperfect the former member comes as farr short of the Truth as the Latter overreacheth it God sometimes hardens some men neither the one way nor the other that is as we say in Schooles datur medium abnegationis between them And perhaps it may be as questionable whether God at any time hardens any man merè privativè as it is whether there can be Peccatum purae omissionis any sin of meer Omission without all mixture of Commission But with this question here or elsewhere we are not disposed to meddle God sometimes hardens privatively only being rather willing to grant what is confessed by all or most That he sometimes hardens privativè if not by meer substraction of Grace or utter denyal of other meanes of repentance yet so especially by these meanes as may suffice to verifie the truth of the Proposition usually received or to give the denomination of Privative hardning But many times he hardens Positivè not by infusion of bad qualities God usually hardens positively but not by his Irresistible Will but by disposing or inclining the Heart to goodness that is by communication of his favours and exhibition of motives more than ordinarie to repentance not that he exhibits these with purpose to harden but rather to mollifie and organize mens hearts for the receiving of Grace The natural effect or purposed issue of the Riches of Gods Bounty is to draw men to repentance But the very attempt or sway of meanes offered provokes hearts fastned to their sinnes The manner of Gods positive hardening to greater stubborness in the Rebound Hearts thus affected treasure up wrath against the day of wrath in a proportioned measure to the riches of bountie offered but not entertained by them And such a Cause as God is of their treasuring up of wrath he is likewise of their hardening no direct no necessary Cause of either yet a Cause of both more than privative a positive cause by Consequence or Resultance not necessary or necessary only ex Hypothesi Meanes of repentance sincerely offered by God but wilfully rejected by man concurre as positively to induration of heart as the heating of water doth to the quick freezing of it when it is taken off the fire and set in the cold aire Both these Actions or rather both these qualities of heat and cold have their proper influence into this effect If a Physician should minister some physical drink unto his patient and heap clothes upon him with purpose to prevent some disease by a kindly sweat and the Patient throughly heated wilfully throw them off both may be said positive causes of the cold which would necessarily ensue from both actions albeit the Patient only were the true moral Cause or the only blame-worthy Cause of his own death or danger following Iust according to the importance of this supposition or similitude is the cause of hardening in many cases to be divided betwixt God and man The Israelites did harden their own hearts in the wilderness and yet their hearts had not been so hardened unless the Lord had done so many wonders in their sight In every wonder his purpose was to beget Beleife but through their wilfull unbeleife the best effect of his greatest wonders was induration and impenitencie Now as it suits not with the Rules of good manners for Physicians to tie a mans hands of discretion or place lest he may use them to his owne harm so neither was it consonant to the Rules of eternal equitie that God should necessitate the Israelites Wills to a true Beleif of his wonders or mollifie their hearts against their will that is He neither hardens nor mollifies their hearts by his Irresistible Will nor did he at all will their hardning but rather mollification 5. All this is true of Gods ordinary manner of hardning men or of the first degrees of hardning any man But Pharaohs Case is Extraordinary Pharaoh was hardned by Gods Irresistible Will Beza rightly inferrs against Origen and his followers that this hardening whereof the Apostle here speaketh was Irresistible that the party thus hardened was uncapable of repentance that God did shew signes and wonders in Egypt not with purpose to reclaim but to harden Pharaoh to drive him headlong into the snare prepared for him from everlasting All these Inferences are plain First that Interrogation Who hath resisted his Will is equivalent to the universal negative No man no creature can at any time resist his will That is according to the interpretation premised Whatsoever particular Gods Will is to have necessary or so to be as the Contrary or Contradictorie to it shall not be the Existence of it cannot be prevented or avoyded Now that God did in this peremptory manner will Pharaohs hardening is evident from the Emphasis of that message delivered unto him by Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen for this very purpose and for no other end in the world possible have I raised thee up that I might shew in thee my power and his power was to be shewed in his hardening For from the Tenor of this message the Apostle inferres the latter part of this Conclusion in the Text Whom he will he hardneth yea he so hardneth as it is impossible they should escape it Whether Pharaoh were an absolute reprobate or created to be Hardened or his judgments due unto it In all these collections Beza doth not erre Yet was Beza with reverence be it spoken more fowly to blame then this filthy Writer for so it pleaseth him to entitle Origen in that he referres these threatnings For this very purpose have I raised thee up that I may shew my power in thee not only unto Pharaohs Exaltation to the crown of Egypt as I think Origen did but we need not we may not grant but to his Extraction out of the womb yea to his first Creation out of the dust as if the Almighty had moulded him by his
Means much available for strengthening of Faith or for repairing those decayes or ruines which the subtiltie of Satan works in our soules yet the Reiteration of the Sacrament of Baptism is neither Necessary nor allowable much lesse Commendable for such purposes And the Raritie or rather Singularitie of It was to my apprehension Emblematically prefigured by the Sacrifice of the Red Heifer or the Water of sprinkling which was Legally sanctified or consecrated by her Ashes The Law concerning this kind of Purification is not to be found I take it in Leviticus at least not in that sixteenth Chapter wherein the Law of the Sacrifice of attonement is punctually set down However the forementioned Glossarie upon the Romish Canon for consecrating Holy Water either through negligence See Chapt. 48 Num. 6. or ignorance or both avouch that place for it If the sacrifice of the Red Heifer had belonged unto the Feast of attonement it must have been reiterated once every year whereas the Hebrew Antiquaries affirm that this solemnitie was not used above tea times during all the time of the Law of the Tabernacle or Temple And whether it were so often used may be questioned because there is no Law or Precept for the Continuation of it but only for the use of the water of sprinkling being once consecrated by it so often as the occasion specified in the Law did require 2. But unlesse the frequent use of the water so mingled with the ashes did wast or exhaust the ashes of that one sacrifice which Eleazar not Aaron was commanded to offer These might have been preserved without putrifaction for a longer time then the Law of Ceremonies was to endure For Ashes as good Naturalists tell us being well kept are immortal or an Emblem of Immortalitie But it may be that as soon or as often as the Ashes of any such sacrifice were by frequent use of the water of sprinkling exhausted or wasted the Legal Priests were bound by the Law mentioned to offer another for consecrating the water of sprinkling whose use was to continue as long as the reason mentioned in the Law did indure 3. The chief use or End of the water of sprinkling mingled with the Ashes of this sacrifice was to purifie such as had made themselves Legally unclean or had casually fallen into such uncleanness One branch of this uncleanness was the touching or being touched by any Dead Corps And unto this use of the water of sprinkling mentioned Numb 19. 11. that of our Apostle Heb. 9. 14. hath special Reference more then Allusion How much more shall the bloud of Christ purge our Consciences from DEAD works That this Legal Sacrifice for sinne was an Exquisite Type of Christs Bloudy Death and sufferings or an exact picture of his bloud wherewith the heavenly Sanctuary or Holy places were purified although the bloud of this Legal sacrifice were not brought into the Earthly Sanctuary no good Writers which I have read either deny or question That the Water of sprinkling consecrated by the aspersion of the Ashes of this Legal Sacrifice did truely resemble the water of Baptism by which we are washed from sin and consecrated unto God as clean persons that is made members of his Church here on earth is so evident in it self that it needs no Paraphrase or Laborious Comment upon the fore-cited Law Yet to this purpose the learned Reader may find much pertinent matter in Chytraeus his Comments upon the Book of Numbers and in many others It will be more needful or better suiting with my intentions in this place to prevent the captious exceptions which some Anti-Papists have heretofore taken and now resume against the expressions of our Publick Liturgie in that Part of it which concerns the Administration of Baptism Almighty and everlasting God which of thy great mercie diddest save Noah and his Familie in the Ark from perishing by water and also diddest safely lead the children of Israel through the red sea figuring thereby thy holy Baptism and by the Baptism of thy wel-beloved Son Iesus Christ diddest sanctifie the floud Iordan and all other waters to the mystical washing away of sin We beseech thee for thine infinite mercies that thou wilt mercifully look upon these Children Sanctifie them and wash them with the holy Ghost that they being delivered from thy wrath may be received into the Ark of Christs Church and being stedfast in faith joyful through hope and rooted in charity may so passe the waves of this troublesome world that finally they may come to the land of everlasting life there to reign with thee world Without end through Iesus Christ our Lord Amen Seeing now dearly beloved Brethren that these Children be regenerate and grafted into the body of Christs Congregation let us give thanks unto God for these Benefits and with one accord make our prayers unto Almightie God that they may lead the rest of their life according to this beginning We yeild thee heartie thanks most merciful Father that it hath pleased thee to regenerate this Infant with thy holy Spirit to receive him for thine own Child by adoption and to incorporate him into thy holy Congregation and humbly we beseech thee to grant that he being dead unto sin and living unto righteousness and being buried with Christ in his death may crucifie the old man and utterly abolish the whole body of sin that as he is made partaker of the death of thy Son so he may be partaker of his resurrection so that finally with the residue of thy holy congregation he may be Inheritor of thine everlasting Kingdom through Christ our Lord. Amen 4. It is no part of our Churches Doctrin or meaning that the washing or sprinkling infants bodyes with Consecrated water should take away sinnes by it's own immediate Vertue To affirm thus much implies as I conceive a Contradiction to that Apostolical doctrin The like figure whereunto even Baptism doth also now save us not the putting away the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Jesus Christ who is gone into heaven c. 1. Pet. 3. 21. The meaning of our Church intends no further then thus That if this Sacrament of Baptism be duely administred the blood or bloody Sacrifice of Christ or which is all one the Influence of his spirit doth alwaies accompany or is Concurrent to this solemn Act. But whether this Influence of his spirit or Vertual presence of his body and blood be either immediatly or only terminated to the soul and spirit of the party Baptized or have some vertual influence upon the water of Baptism as a mean to convey the Grace of Regeneration unto the soule of the partie Baptized whilest the water is poured upon him is Too Nice and curious a Question in this Age for sober Christians to debate or contend about It may suffice to beleive that this Sacramental pledge hath a Vertual Presence of Christs Blood or some Real
of God ver 1 2. And again more fully ver 8 9 10 11. God commendeth his love towards us in that whilest we were yet sinners Christ dyed for us Much more then being now justified by his bloud we shall be saved from wrath through him For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the attonement The Ground then of our Hope or of such Certaintie as we can attain unto in this life is our Reconciliation to God of which our Apostle speakes more fully and divinely 2 Cor. 5. If any man be in Christ he is a new Creature Old things are past away behold all things are become new and all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministerie of Reconciliation to wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed to us the word of reconciliation ver 17 18 19. But if this Reconciliation were sufficient for our Certaintie of Salvation what need were there of a second Reconciliation or a second part at least of the same Reconciliation which our Apostle presseth upon us ver 20. 21. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead to be reconciled to God For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in Him The first part of Reconciliation is Active or at the most part but a Grammatical Passive As a man is said to be Called when he is summoned to appear though he make no Personal Appearance so are we said to be Reconciled to God when pardon for our sins is proclaimed though before we could take notice of it The Second Reconciliation is a Real passive and includes a Turning unto the Lord by Acceptance of our Pardon and by serious pursuing the Allowance of it The former part of Recenciliation is wrought by meer Imputation of Christs death and merits The second is wrought partly by Imputation but especially by Real Participation of Grace from Christ and gifts of the spirit These are They that must defend and guard our soules against the Re-entry or Re-possession of Satan and wicked spirits whether by fair or forcible means 3. Answerable to the Two Sorts or Degrees of Reconciliation there are Two Sorts or two Branches of Iustification The One by meere Imputation of Christs Death and Passion which was once wrought for all at his Consecration to His Everlasting Priest-hood The Other by Participation of his Grace or Operation of his Priesthood since his Resurrection and Ascension During the time of Legal Sacrifices whether for sinnes against the Ceremonial or Moral Law the People were bound upon new occasions to bring new Sacrifices unto the Priest and he bound to offer them up unto the Lord for their Reconciliation or Attonement For us Christians to think or conceive of more Sacrifices for sinne then One that was Once offered for all were to deny Christ or the Efficacie of His Everlasting Priesthood But as for the Sacrifices of prayers prayses or thanksgiving for what is past or supplications for the assistance of Christs Spirit for the time to come These we are bound to offer up to God by Christ more frequently then the Jews could offer up their bloudy Sacrifices or then the Priests could attend this service which they were to attend only at certain houres or Solemn Times because they were but mortal men and could not perform their Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christ since his Resurrection and Ascension is not only an Everlasting High Priest but doth exercise this his Function without Intermission Every Priest standeth dayly ministring and offering oftentimes the same sacrifices which can never take away sins But this Priest after he had offered one Sacrifice for sin sate down on the right hand of God For ever So the Syriack reades Points it much better then the Ordinary English doth or the Greek as may appear from a Parallel place Hebr. 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He remaineth a Priest for ever 4. Briefly though every sin perhaps every Gross sin which we commit after our Justification by the Resurrection of Christ and reall Participation of his Grace doth not work a Total Interruption in our Estate or Interest in him yet every such sin doth work a decay or diminution of Grace or some extinguishment of the Spirit of Life both which must be repayred by the Efficacy or Exercise of his Everlasting Priest-hood None is so just whether by Imputation of his merits or by Encrease of Grace but may and must be dayly more justifyed So that the Son of God doth set us free First by his sufferings upon the Cross Secondly by the Laver of Baptism and by Participation of his Life and Spirit and Lastly he will set us Free indeed at the Resurrection of the Just when we shall be translated into that heavenly house or mansion wherein he abideth for ever 5. Thus much of the Knowledge of Christ and of him Crucified and of the exercise of his Everlasting Priest-hood Points wherein I could wish to take more pains though to the wasting of my bodily Spirits upon Condition I could perswade a great part of the Clergie of this Kingdom not to make Christ Crucified and raised from the Dead a meer By-stander in most of their Disputes concerning Election c. as if he had shed his precious bloud to no other purpose save only the purchase of their own Salvation or the Eternal Excommunication or Damnation of others Now whether I have justly charged them with denyal of Christs Everlasting Priest-hood or of his Absolute Dominion or Final Judicature I here solemnly appeal unto Him in that great Day when he shall come as I verily believe He shall to judge the Quick and the Dead To reward every man according to all his workes whether his Writings Sayings or Actions C. Reader THE main Work of the sixth Section was to prepare and clear the way for The Exercise of Christs Everlasting Priesthood by amoving that Great Mountain of the Rigid Decree which in the Authors judgment did obstruct the general approach to the Throne of mercy and the issues of Grace flowing thence It making Christ a meer Spectator at most an Instrument to Execute a Decree passed before all Worlds and no Actor Advocate or Intercessor This following eighth Section treats of Certain Errors which though some of them do not wholly Evacuate or null yet do all of them disparage and Entrench upon the vertue and Efficacie of Christs Priest-hood Some of them were toucht before here they are more fully handled SECT
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