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A TABLE OF
THE CHIEF THINGS.
ABRAHAM's Faith, 34.
Adam; see Man, Sin, Redemption.-- What happiness he lost by the fall, 96. What death he died, 97. He retained in his nature no will or light capable of itself to manifest spiritual things, ibid. Whether there be any relics of the heavenly image left in him, 101, 144.
Antinomians, their opinion concerning justification, 209.
Appearances; see Faith.
Arians, they first brought in the doctrine of Persecution upon the account of religion, 502.
Arminians; see Remonstrants.
Baptism is one, its definition, 409, 412 to 419. It is the Baptism of Christ, and of the Spirit, not of water, 419 to 423. The Baptism of water, which was John's Baptism, was a figure of this Baptism, and is not to be continued, 423 to 445.
Baptism with water doth not cleanse the heart, 413, 425. Nor is it a badge of Christianity, as was circumcision to the Jews, 428, 442. That Paul was not sent to baptize is explained, 428 to 431. Concerning what Baptism Christ speaks, Mat. xxviii. 20. it is explained, 432. How the apostles baptized with water is explained, 435 to 439. To baptise signifies to plunge, and how sprinkling was brought in, 439, 440. Those of old that used water-baptism were plunged, and they that were only sprinkled were not admitted to an ecclesiastical function, and why, 440. Against the Use of water-baptism many heretofore have testified, 443.
Bible, the last translations always find fault with the first, 80.
Blood of Christ; see Communion.
Body, to bow the body; see Head.
Books Canonical and Apocryphal; see Canon, Scripture.
Bow, to bow the knee; see Uncover the head.
Bread, the Breaking of bread among the Jews was no singular thing, 466, 471. It is now otherways performed than it was by Christ, 470. Whether unleavened or leavened bread is to be used; also it is hotly disputed about the manner of taking it, and to whom it is to be given, 471, 472. See Communion.578
Calvinists; see Protestants. They deny consubstantiation, 56. They maintain absolute reprobation, ibid. They think grace is a certain irresistible power, and what sort of a Saviour they would have, 177, 178. Of the flesh and blood of Christ, 451, 454, 455. They use leavened bread in the supper, 471.
Castellio banished, 505.
Ceremonies; see Superstition.
Christ; see Communion, Justification, Redemption, Word. He showeth himself daily, revealing the knowledge of the Father, 22. Without his school there is nothing learned but busy talking, 23. He is the Eternal Word, 26. No creature hath access to God but by him, 26, 27, 28. He is the Way, the Truth, and the Life, 28. He is the Mediator between God and man, 27, 203. He is God, and in time he was made partaker of man's nature, 27. Yesterday, to-day the same, and for ever, 38. The fathers believed in him, and how, ibid. His sheep hear his voice, and contemn the voice of a stranger, 70, 301, 304. It is the fruit of his ascension to send pastors, 84. He dwelleth in the saints, and how, 138, 139. His coming was necessary, 141. By his sacrifice we have remission of sins, 141, 183, 184, 203. Whether he be, and how he is in all men, is explained, 142. Being formed within, he is the formal cause of justification, 196, 224. By his life, death, &c. he hath opened a way for reconciliation, 226, 227, 228. His obedience, righteousness, death and sufferings are ours; and it is explained that Paul said, He filled up that which was behind of the afflictions of Christ in his flesh, 206. How we are partakers of his sufferings, 252, 253, 254. For what end he was manifested, 247, 248. He delivers his own by suffering, 248. Concerning his outward and spiritual body, 448, 449. Concerning his outward and inward coming, 478.
Christian, how he is a Christian, and when he ceaseth so to be, 19, 25, 42, 43 to 48, 254, 286, 287, 288, 289, 300, 301. The foundation of his faith, 64. His privilege, 66. When men are made Christians by birth, and not by coming together, 276, 277. They have borrowed many things from Jews and Gentiles, 411, 412. They recoil by little and little from their first purity, 476, 568. The primitive Christians for some ages said, We are Christians, we swear not, 553. And, We are the soldiers of Christ, it is not lawful for us to fight, 565.
Christianity is made as an art, 25. It is not Christianity without the Spirit, 40 to 44, 69, 70. It would be turned into Scepticism, 311. It is placed chiefly in the renewing of the heart, 279. Wherein it consists not, 363. What is and is not the mark thereof, 428, 429, 442. Why it is odious to Jews, Turks, and Heathens, 454. What would contribute to its Comrnendation, 518.
Church, without which there is no salvation; what she is; concerning her members, visibility, profession, degeneration, succession, 272 to 298. Whatsoever is done in the church without the instinct of the Holy Spirit is vain and impious, 304. The same may be said of her as was in the schools of Theseus's boat, 326. In her corrections ought to be exercised, and against whom 488, 489. She is more corrupted by the accession of hypocrites, 498. The contentions of the Greek and Latin churches about unleavened or leavened bread in the supper, 471. The lukewarmness of the church of Laodicea, 287. There are introduced into the Roman church no less superstitions and ceremonies than among Heathens and Jews, 277.
Circumcision, a seal of the old covenant, 439.
Commission, the commission of the disciples of Christ before the work was finished was more legal than evangelical, 306.
Communion, the communion of the body and blood of Christ is a spiritual and inward thing, 445. That body, that blood is a spiritual thing, and that it is that heavenly seed whereby life and salvation was of old, and is now, communicated, 446, 447. How any becomes partaker thereof, 451 to 453. It is not tied to the ceremony of breaking bread and drinking wine, which Christ used with his disciples, this was only a figure, 579 446, 453 to 465. Whether that ceremony be a necessary part of the new covenant, and whether it is to be continued, 465 to 485. Spiritual communion with God through Christ is obtained, 97
Compliments: see Titles.
Conscience; see Magistrate. Its definition, what it is; it is distinguished from the saving light, 144 to 148, 487. The good conscience and the hypocritical, 266. He that acteth contrary to his conscience sinneth; and concerning an erring conscience, 487. What things appertain to conscience, 488. What sort of liberty of conscience is defended, ibid. It is the throne of God 489. It is free from the power of all men, 505.
Cross, the sign of the cross, 442.
Dancing; see Plays.
Devil, he cares not at all how much God be acknowledged with the mouth, provided himself be worshipped in the heart, 24, 25, 180. He haunts among the wicked, 248. How he may seem to be a minister of the gospel, 316 to 318. When he can work nothing, 370, 371. He keeps men in outward signs, shadows, and forms, while they neglect the substance, 456, 457
Dreams; see Faith, Miracles.
Easter is celebrated otherways in the Latin church than in the Eastern, 55. The celebration of it is grounded upon tradition, ibid.
Elector of Saxony, the scandal given by him, 403.
Eminency, your eminency; see Titles.
Enoch walked with God, 255.
Epistle; see James, John, Peter.
Ethics, or books of moral philosophy, are not needful to Christians, 312.
Evangelist, who he is, and whether any now-a-days may be so called, 323.
Excellency, your excellency; see Titles.
Faith, its definition, and what its object is, 33 to 37. How far, and how appearances, outward voices, and dreams were the objects of the saints' faith, 35. That faith is one, and that the object of faith is one, 37. Its foundation, 64. See Revelation, Scripture.
Father; see Knowledge, Revelation, 33.
Fathers, so called, they did not agree about some books of the scripture, 70, 81. They affirm that there are whole verses taken out of Mark and Luke, 81. Concerning the Septuagint interpretation, and the Hebrew copy, 81. They preached universal redemption for the first four centuries, 125. They frequently used the word merit in their doctrine, 237, 239. Concerning the possibility of not sinning, 261, 262. The possibility of falling from grace, 265. Many of them did not only contradict one another, but themselves also, 315. Concerning baptism, and the sign of the cross, 442. Concerning an oath, 544.
Games; see Sports.
Gifted brethren, 297.
GOD, how he hath always manifested himself, 18. Unless he speak within, the preacher makes a rustling to no purpose,580 22, 23. None can know him aright, unless he receive it of the Holy Ghost, ibid. God is to be sought within, 23. He is known by sensation, and not by mere speculation, and syllogistic demonstrations, 23. He is the fountain, root, and beginning of all good works, and he hath made all things by his eternal word, 27. God speaking is the object of faith, 34. Among all, he hath his own chosen ones, 20. He delights not in the death of the wicked; see Redemption. He hath manifested his love in sending his Son, 203, 226, 227. see Justification. He rewards the good works of his children, 238, 239. Whether it be possible to keep his commandments, 242, 243. He is the Lord, and the only judge of the conscience, 486, 489. He will have a free exercise, 497.
Gospel; see Redemption. The truths of it are as lies in the mouths of profane and carnal men, 30, 45, 46. The nature of it is explained, 49, 50. It is distinguished from the law, and is more excellent than it, 50, 73. see Covenant, Law. Whether any ought to preach it in this or that place, is not found in scripture, 297, 298. Its works are distinguished from the works of the law, 231. How it is to be propagated, and of its propagation, 490. The worship of it is inward, 427. It is an inward power, 167, 168.
Grace, the grace of God can be lost through disobedience, 263, &c. Saving grace (see Redemption) which is required in the calling and qualifying of a minister; see Minister. In some it worketh in a special and prevalent manner, that they necessarily obtain salvation, 150, 151. Your grace; see Titles.
Heathens, albeit they were ignorant of the history, yet they were sensible of the loss by the fall, 191. Some heathens would not swear, 553. Heathenish ceremonies were brought into the Christian religion, 442.
Henry IV. king of France, 500.
Heresies, whence they proceeded, 363.
High; see Priest.
History of Christ; see Quakers, Redemption.
Holiness, your holiness; see Titles.
Honour; see Titles.
Illiterate; see Mechanics.
Infants; see Sin.
Iniquities, spiritual iniquities, or wickedness, 362.
James the apostle, there were of old divers opinions concerning his epistle, 70.
Jesting; see Plays, Games.
Jesuits: see Sect, Ignatian.
John the apostle, concerning his second and third epistles, and the revelation, there were sometimes divers opinions, 70.
John the baptist did not miracles, 296.
John Hus is said to have prophesied, 94.
John Knox, in what respect he was called the apostle of Scotland, 324.
Judas fell from his apostleship, 287. Who was his vicar, 304. His ministry was not purely evangelical, 306. He was called immediately of Christ, and who are far inferior to him, and plead for him, as a pattern of their ministry, 307.
Justification, the doctrine thereof is, and hath been, greatly vitiated among the Papists, and wherein they place it, 197, 199, 200, 226. Luther and the Protestants with good reason opposed this doctrine, though many of them ran soon into another extreme, and wherein they place it, and that they agree in one, 200, 201, 207. It comes from the love of God, 203, 226. To justify, signifies to make 581 really just, not to repute just, which many Protestants are forced to acknowledge, 215, 216, 219 to 223. The revelation of Christ formed in the heart is the formal cause of justification, not works, (to speak properly,) which are only an effect, and so also many Protestants have said, 196, 199 to 202, 215 to 237. We are justified in works, and how, 196, 206, 207, 208, 229 to 237. This is so far from being a Popish doctrine, that Bellarmine and others opposed it, 205, 206, 237, 239.
Knowledge, the height of man's happiness is placed in the true knowledge of God, 3. Error in the entrance of this knowledge is dangerous, 15. Superstition, idolatry, and thence atheism, have proceeded from the false and feigned opinions concerning God, and the knowledge of him, 17. The uncertain knowledge of God is divers ways attained, but the true and certain only by the inward and immediate revelation of the Holy Spirit, 20. It hath been brought out of use, and by what devices, 24, 25. There is no knowledge of the Father but by the Son, nor of the Son but by the Spirit, 18, 26, 27, 28, 29, 30, 31, 32. The knowledge of Christ, which is not by the revelation of his Spirit in the heart, is no more the knowledge of Christ, than the prattling of a parrot, which hath been taught a few words, may be said to be the voice of a man, 31.
Lake of Bethesda, 147.
Law, the law is distinguished from the gospel, 50, 427. The difference thereof, 50, 252, 253. See Gospel. Under the law the people were not in any doubt who should be priests and ministers, 281. See Minister of the law; Worship.
Letter, the letter killeth, quickeneth not, 253.
Light of nature, the errors of the Socinians and Pelagians, who exalt this light, are rejected, 95. Saving light; see Redemption. Is universal; it is in all, 132. It is a spiritual and heavenly principle, 138. It is a substance, not an accident, 139, 140. It is supernatural and sufficient, 160, 166. It is the gospel preached in every creature, 167. It is the word nigh in the mouth and in the heart, 170, 171. It is the ingrafted word, able to save the soul, 176. Testimonies of Augustine and Buchanan concerning this light, 194, 195. It is not any part of nature or relics of the light remaining in Adam after the fall, 144. It is distinguished from the conscience, 145. It is not a common gift, as the heat of the fire, and outward light of the sun, as a certain preacher said, 182. It may be resisted, 133, 137, 147, 148, 262, 263. By this light or seed, grace and word of God, he invites all, and calls them to salvation, 172, 173, 174. None of those to whom the history of Christ is preached are saved, but by the inward operation of this light, 175 to 181. It is small in the first manifestation, but it groweth, 176. It is slighted by the Calvinists, Papists, Socinians, and Arminians, and why, 177. None can put it to silence, 178. There are and may be saved by the operation thereof, who are ignorant of the history of Christ 109, 110, 134, 141, 142, 173, 181 to 191. An answer to the objection, That none can be saved but in the name of Jesus Christ, 184, 185.
Literature, human literature is not at all needful, 308, &c.
Magistrate, concerning his power in things purely religious, and that be hath no authority over the conscience, 486 to 512. Nor ought he to punish according to church censure, 489, 490. Concerning the present magistrates of the Christian world, 568, 569.
Majesty, your majesty; see Titles.
Man; see Knowledge. His spirit knoweth the things of a man, and not the things of God, 29. The carnal man esteemeth the gospel truths as lies, 30. And in that582 state he cannot please God, 42. The new man and the old, 66, 139. The natural man cannot discern spiritual things; as to the first Adam, he is fallen and degenerate, 66, 94, 95, 108. His thoughts of God and divine things in the corrupt state are evil and unprofitable, 94, 95. Nothing of Adam's sin is imputed to him, until by evil doing he commit his own, 97, 105. In the corrupt state he hath no will or light capable of itself to manifest spiritual things, 97 to 103, 202. He cannot when he will procure to himself tenderness of heart, 147. Whatsoever he doth, while he doth it not by, in, and through the power of God, he is not approved of God, 369. How the inward man is nourished, 448 to 453. How his understanding cannot be forced by sufferings, and how his understanding is changed, 497, 498.
Merchandise, what it is to make merchandise with the Scriptures, 315.
Mechanics, 327. They contributed much to the reformation, ibid.
Merit; see Justification.
Minister of the gospel, it is not found in scripture if any be called, 74, 75, 298. Teachers are not to go before the teaching of the Spirit, 84. The Popish and Protestant errors concerning the grace of a minister are rejected, 95, 103, 104. They are given for the perfecting of the saints, &c. 249. Concerning their call, and wherein it is placed, 271, 280 to 298. Qualities, 272, 299 to 317. Orders and distinction of laity and clergy, 320 to 325. Of separating men for the ministry, ibid. Concerning the sustentation and maintenance of ministers, and their abuse; of the idleness, riot, and cruelty of ministers, 327 to 340. What kind of ministry and ministers the Quakers are for, and what sort their adversaries are for, 341 to 343.
Minister of the law, there was no doubtfulness concerning them under the law, 281, 305, 306. Their ministry was not purely spiritual; and while they performed it, they behoved to be purified from their outward pollutions, as now those under the gospel from their inward, 280, 281, 306.
Munster; see Anabaptists, their mischievous actings, 54.
Number, of using the singular number to one person, 526.
Obedience is better than sacrifice, 75.
Object of faith; see Faith.
Ordinance, sealing ordinance, 412.
Papists, the rule of their faith, 55. They are forced ultimately to recur unto the immediate and inward revelations of the Holy Spirit, 65. What difference there is betwixt the cursed deeds of those of Munster and theirs, 57 to 61. They have taken away the second commandment in their catechism, 80. They make philosophy the hand-maid of divinity, 85. They exalt too much the natural power, and what they think of the saving light, 177. Their doctrine concerning justification is greatly vitiated, 197. Concerning their manners and ceremonies, 276, 277, 290, 291, 294, 295. Their literature and studies, 308 Of the modern apostles and evangelists, 323. Whom they exclude from the ministry, 327. They must be sure of so much a year before they preach, 330. They do not labour, 338. The more moderate and sober of them exclaim against the excessive revenues of the clergy, 333. Their worship can easily be stopped, 373. Albeit they say, None are saved without water-baptism, yet they allow an exception, 421. Of baptism, 442, 443. Of the flesh and blood of Christ, 454, 455. Of an oath, 544.
Paschal Lamb, the end thereof, 459.583
Pelagius denied that man gets an evil seed from Adam, and ascribes all to the will and nature of men: he said, that man could attain unto a state of not sinning by his mere natural strength, without the grace of God, 261, 262.
Philosopher, the heathen philosopher was brought to the Christian faith by an illiterate rustic, 312.
Polycarpus, the disciple of John, 56.
Prayer, the prayers of the people were in the Latin tongue, 309.
Preacher; see Minister.
Preaching, what is termed the preaching of the word, 316, 325, 347, 348. To preach without the Spirit is to offend God, 369. See Worship. It is a permanent institution, 430. It is learned as an other trade, 325.
Profession, an outward profession is necessary that any be a member of a particular Christian church, 275.
Prophets, some prophets did not miracles, 296.
Protestants, the rule of their faith, 55. They are forced ultimately to recur unto the immediate and inward revelation of the Holy Spirit, 65. What difference betwixt the execrable deeds of those of Munster and theirs, 57 to 61. They make philosophy the handmaid of divinity, 85. They affirm John Hus prophesied of the reformation that was to be, 94. Whether they did not throw themselves into many errors while they were expecting a greater light, 131. They opposed the Papists not without good cause, in the doctrine of justification; but they soon ran into another extreme, 200, 201. They say, that the best works of the saints are defiled, 207. Whether there be any difference between them and the Papists in superstitions and manners, and what it is, 278, 279, 294, 295. What they think of the call of a minister, 282 to 288, 294 to 299. It is lamentable that they betake them to Judas for a pattern to their ministers and ministry, 307. Their zeal and endeavours are praised, 309. Of their school divinity, 313, 314. Of the apostles and evangelists of this time, 323. Whom they exclude from the ministry, 325. That they preach to none until they be first sure of so much a year, 330. The more moderate of them exclaim against the excessive revenues of the clergy, 333. Though they had forsaken the bishop of Rome, yet they would not part with old benefices, 337. They will not labour, 338. Whether they have made a perfect reformation in worship, 345, 346. Their worship can easily be stopped, 373. They have given great scandal to the reformation, 403. They deny water-baptism to be absolutely necessary to salvation, 421. Of water-baptism, 441 to 443. Of the flesh and blood of Christ. 452 to 455. They use not washing of feet, 469. How they did vindicate liberty of conscience, 499 Some affirm, that wicked kings and magistrates ought to be deposed, yea, killed, 501. How they meet, when they have not the consent of the magistrate, 509. Of oaths and swearing, 544, 545.
Psalms, singing of psalms, 406.
Quakers, i. e. Tremblers, and why so called. 181, 359. They are not contemners of the scriptures, and what they think of them, 67, 71, 72, 82, 83, 84, 85. Nor of reason, and what they think of it, 144, 145. They do not say, that all other584 secondary means of knowledge are of no service, 26. They do not compare themselves to Jesus Christ, as they are falsely accused, 138. Nor do they deny those things that are written in the holy scriptures concerning Christ, his conception, &c. 139, 215. They were raised up of God to show forth the truth, 131, 132, 179, 194, 316, 317, 360. Their doctrine of justification is not popish, 197, 206, 228, 239. They are not against meditation, 368. Their worship cannot be interrupted, 372. And what they have suffered, 372 to 375. How they vindicate liberty of conscience, 507, 508. They do not persecute others, 511, 512. Their adversaries confess, that they are found for the most part free from the abominations which abound among others; yet they count those things vices in them, which in themselves they extol as notable virtues, and make more noise about the escape of one Quaker, than of an hundred among themselves, 514. They destroy not the mutual relation that is betwixt prince and people, master and servant, father and son, nor do they introduce community of goods, 516. Nor say that one man may not use the creation more or less than another, 517.
Ranters, the blasphemy of the Ranters or Libertines, saying, that there is no difference betwixt good and evil, 251.
Recreations; see Plays.
Redemption is considered in a two-fold respect; first, performed by Christ without us; and secondly, wrought in us, 204, 205. It is universal: God gave his only begotten son Jesus Christ for a light, that whosoever believeth in him maybe saved 109, 160, 161. The benefit of his death is not less universal than the seed of sin, 108, 109. There is scarce found any article of the Christian religion that is so expressly confirmed in the holy scriptures, 118 to 125. This doctrine was preached by the fathers (so called) of the first six hundred years, and is proved by the sayings of some, 125, 126, 127. Those that since the time of the reformation have affirmed it, have not given a clear testimony how that benefit is communicated to all, nor have sufficiently taught the truth, because they have added the absolute necessity of the outward knowledge of the history of Christ; yea, they have thereby given the contrary party a stronger argument to defend their precise decree of reprobation, among whom were the Remonstrants of Holland, 110, 127 to 130. God hath now raised up a few illiterate men to be dispensers of this truth, 131, 132, 180, 181. This doctrine showeth forth the mercy and justice of God, 133, 151, 152. It is the foundation of salvation, 133. It answers to the whole tenor of the gospel promises and threats, ibid. It magnifies and commends the merits and death of Christ, ibid. It exalts above all the grace of God, ibid. It overturns the false doctrine of the Pelagians, Semi-pelagians, and others, who exalt the light of nature, and the freedom of man's will, 134. It makes the salvation of man solely to depend upon God, and his condemnation wholly and in every respect to be of himself, ibid. It takes away all ground of despair, and feeds none in security, ibid. It commends the Christian religion among infidels, ibid. It showeth the wisdom of God, 135. And it is established, though not in words, yet by deeds, even by those ministers that oppose this doctrine, ibid. It derogates not from the atonement and sacrifice of Jesus Christ, but doth magnify and exalt it, 141. There is given to every one (none excepted) a certain day, and time of visitation, in which it is possible for them to be saved. 132, 153 to 160. The testimony of Cyrillus concerning this thing, 159. It is explained what is understood and not understood by this day, 136, 137. To some it may be longer, to others shorter, ibid. Many may outlive their day of visitation, after which there is no possibility of salvation to them, ibid. Some examples are alleged, ibid. The objections and those places of scripture which others abuse, to prove that God incites men necessarily to sin, are easily solved, if they be applied to these men, after the time of their visitation is past, 137, 152, 153. There is given to every one a measure of the light, seed, grace, and word of God, whereby they can be saved, 132, 133, 152, 153, 166 to 174. Which is also confirmed by the testimonies of Cyrill. and others, 164 to 173. What that light is; see Light.—;585
Many, though ignorant of the outward history, yet have been sensible of the loss that came by Adam, which is confirmed by the testimonies of Plato and others, 191, 192. Many have known Christ within, as a remedy to redeem them, though not under that denomination, witness Seneca, Cicero, and others, 191, 192, 193. Yet all are obliged to believe the outward history of Christ, to whom God bringeth the knowledge of it, 142
Relation; see Quakers.
Religion, the Christian religion; see Christianity. How it is made odious to Jews, Turks, and Heathens, 454.
Remonstrants of Holland; see Arminians, Redemption. They deny absolute reprobation, 56. How we differ from them, 148. They exalt too much the natural power and free will of man, and what they think of the saving light, 177. Their worship can easily be stopped, 373.
Reprobation; see also Redemption.—; What absolute reprobation is, is described, 110, 111. Its doctrine is horrible, impious, and blasphemous, 111 to 116. It is also so called by Lucas Osiander, 128. It is a new doctrine, and Augustine laid the first foundation thereof, which Dominicus, Calvin, and the synod of Dort maintained, 112, 128, 129. Also Luther, whom notwithstanding Lutherans afterwards deserted, ibid. It is injurious to God, and makes him the author of sin; proved by the sayings of Calvin, Beza, Zanchius, ParÆus, Martyr, Zwinglius, and Piscator, 113. It makes the preaching of the gospel a mere mock and illusion, 115. It makes the coming of Christ, and his propitiatory sacrifice to have been a testimony of God's wrath, ibid. It is injurious to mankind, and makes his condition worse than the condition of devils, beasts, Jews under Pharaoh, and the same which the poets applied to Tantalus, 116.
Revelation, God always manifested himself by the revelations of the Spirit, 4, 29, 30, 62. They are made several ways, 4. They have been always the formal object of faith, and so remain, ibid. 32 to 48. And that not only subjectively, but also objectively, 48, 49, 50. They are simply necessary unto true faith. 4, 18, 54, 64. They are not uncertain, 52, 53, 54. Yea, it is horrible sacrilege to accuse them of uncertainty, 44, 45. The examples of the Anabaptists of Munster do not a whit weaken this doctrine, 54, 57, 58, 61. They can never contradict the holy scripture, nor sound reason, 4, 62, 86. They are evident and clear of themselves; nor need they another's testimony, 4, 62, 63. They are the only, sure, certain, and unmoveable foundation of all Christian faith, 64. Carnal Christians judge them nothing necessary; yea, they are hissed out by the most part of men, 19. Of old none were esteemed Christians save those that had the Spirit of Christ; but now-a-days he is termed a heretic who affirms that he is led by it, 45. The testimonies of some concerning the necessity of these revelations, 21 to 24, 44, 45. By whose and what devices they have been brought out of use, 131.
Rule of faith and manners; see Scripture.
Sacraments, of their number, nature, &c how much contention there hath been, and that the word sacrament is not found in scripture, but borrowed from the heathens, 411, 442. Its definition will agree to many other things, 412. Whether they confer grace, 483.
Salvation, without the church there is no salvation, 273.
Samaria, the woman of Samaria, 460.
Sanctification; see Justification.
Saxony, the elector of Saxony, of the scandal he gave to the Reformation, by being present at the mass, 403.
Scriptures of truth, whence they proceeded, and what they contain, 67, 68. They are a declaration of the fountain, and not the fountain itself, ibid. They are not to be esteemed the adequate primary rule of faith and manners, but a secondary, and subordinate to tho Spirit, and why, 67 to 94, 297. Their certainty is only known by the Spirit, 67, 68, 275. They testify that the Spirit is given to the saints for a guide, 67, 81, 82, 87 to 93. 586 Their authority depends not upon the church, or council, nor upon their intrinsic virtue, but upon the Spirit; nor is it subjected to the corrupt reason of men, but to the Spirit, 67, 84. The testimonies of Calvin, the French churches, the synod of Dort, and the divines of Great Britain at Westminster concerning this thing, 69, 70. The contentions of those that seek the certainty of the scriptures from something else than the Spirit, ibid. Divers opinions of the fathers (so called) concerning some books, ibid. Concerning the taking away, and the corruption of some places; the translation, transcription, and various lections of the Hebrew character, and of the Greek books, the interpretation of the Septuagint, concerning the Hebrew books, and of admitting or rejecting some books, 80, 81, 82. Of the difficulty in their explanation, 85, 86. Augustine's judgment concerning the authors of the canonical books, and concerning the transcription and interpretation, 82, 83. The use of them is very profitable and comfortable, 71, 85. The unlearned and unstable abuse them, 85. There is no necessity of believing the scripture to be a filled up canon, 92. Many canonic books, through the injury of time, lost, ibid. Whether it can be proved by scripture that any book is canonical, 92, 93. They were some time as a sealed book, 309. To understand them there is need of the help and revelation of the Holy Spirit, 21, 22, 23. No man can, make himself a doctor of them, but the Holy Spirit, ibid.
Seed of righteousness, 367. The seed of sin; see Sin, Redemption.
Semi-pelagians, their axiom, Facienti quod in se est Deus nou denegat gratiam, 127.
Servant, whether it be lawful to say I am your hurnble servant, 524,
Silence; see Worship.
Simon Magus, 331.
Sin; see Adam, Justification.—;It shall not have dominion over the saints, 73. The seed of Sin is transmitted from Adam unto all men, but it is imputed to none, no not to infants, except they actually join with it by sinning, 94, 95, 103 to 106. And this seed is often called Death, 108. Original sin, of this phrase the scripture makes no mention, ibid. By virtue of the sacrifice of Christ we have remission of sins, 141, 203. Forgiveness of sin among the Papists, 199. A freedom from actual sin is obtained, both when and how, and that many have attained unto it, 241 to 262. Every sin weakens a man in his spiritual condition, but doth not destroy him altogether, 243. It is one thing not to sin, another thing not to have sin, 256, 257. Whatsoever is not done through the Power of God is sin, 369.
Singing of Psalms, 406.
Socinians; see Natural Light.—;their rashness is reproved, 41. They think reason is the chief rule and guide of faith, ibid. 55. Albeit many have abused reason, yet they do not say, that any ought not to use it; and how ill they argue against the inward and immediate revelations of the Holy Spirit, 54 to 57. Yet they are forced ultimately to recur unto them; 65 They exalt too much their natural power, and what they think of the Saving Light, 177. Their worship can easily be stopped, 373.
Son of God; see Christ, Knowledge, Revelation.
Spirit, the Holy Spirit; see Knowledge, Communion, Revelation, Scriptures. Unless the Spirit sit upon the Heart of the hearer, in vain is the discourse of the doctor, 22, 36. The Spirit of God knoweth the things of God, 29. Without the Spirit none can say that Jesus is the Lord, 22, 29, 30. He rested upon the seventy elders and others, 33. He abideth with us for ever, 38, 39. He teacheth and bringeth all things to remembrance, and leads into all truth, 40, 41, 47, 48, 49, 67, 68. He differs from the scriptures, 40, 41 He is God, ibid. He dwelleth in the saints, 41 to 47. Without the Spirit Christianity is no Christianity, 42, 55, 70. Whatsoever is to be desired in the Christian faith, is ascribed to him, 43. By this Spirit we are turned unto God, and we triumph in the midst of persecutions, 43. He quickens, &c. 43. An observable testirnony of Calvin concerning the Spirit, 44, 45, 46, 69. It is the fountain and origin of all truth and right reason, 62. It gives the belief of the scriptures, which may satisfy our consciences, 69. His testimony is more excellent than all reason,587 69. He is the chief and principal guide, 79. He reasoneth with and striveth in men, 154. Those that are led by the Spirit love the Scriptures, 83, 275. He is as it were the soul of the church, and what is done without him is vain and impious, 310. He is the Spirit of order, and not of disorder, 318. Such as the Spirit sets apart to the ministry are heard of the brethren, 320 It is the earnest of our inheritance, 78.
Stephen spake by the Spirit, 43.
Sufering, how Paul filled up that which was behind of the afflictions of Christ; how any are made partakers of the sufferings of Christ, and conformable to his death, 254.
Supper; see Communion, Bread. It was of old administered even to little children and infants, 484.
Talents, one talent is not at all insufficient of itself; the parable of the talents, 158, 167. Those that improve their talents well, are called good and faithful servants, 230. He that improved well his two talents, was nothing less accepted than he that improved his five, 243.
Talk; see Plays.
Testimony; see Spirit.
Theseus, his boat, 326.
Thomas of Kempis, 351.
Tithes were assigned to the Levites, but not to the ministers of this day, 329.
Translations; see Bible.
Voices, outward voices; see Faith, Miracles.
William Barclay, 501.
Word; the Eternal Word is the Son: it was in the beginning with God, and was God: it is Jesus Christ, by whom God created all things, 27, 139. What Augustine read in the writings of the Platonists concerning this Word, 193.
Works are either of the law, or of the gospel, 231; see Justification.
Worship, what the true and acceptable worship to God is, and how it is offered, and what the superstitious and abominable is, 343, &c. The true worship was soon corrupted and lost, 345. Concerning the worship done in the time of the apostacy, 350, 395. Of what worship is here handled, and of the difference of the worship of the old and new covenant, 346, 347, 375, 376, 377. The true worship is neither limited to times, places, nor persons, and it is explained how this is to be understood, 347, 348, 382, 383, 384, 393, 394, 395, 426, 427. Concerning the Lord's day, and the days upon which worship is performed, 349, 350. Of the public and silent worship, and its excellency, 351 to 385. Of preaching, 385 to 392. Of prayer, 392 to 406. Of singing of psalms, and music, 406, 408. What sort of worship the Quakers are for, and what sort their adversaries, 408, 409.
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