Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford.

The Table of the chiefe matters contained in this Treatise.

• ABilities of man are not to be measured by his own partiall iudgement page 145
• Actions of grace and holinesse how far they are in a godly mans owne power 147
• Admonition three-fold about searching the Scriptures 217. &c.
• Affections two-fold, sensuall, rationall described 125
• Affections not quickned nor stirred vp to loue of good∣nesse before conuersion 125 Not rightly moued to∣wards Spirituall things but when thoy are affected spiritually 130
• Articles of the Arminian faith 53
• Arminians how they erre about vniuersall grace 54 Their errors about the worke of Gods Word and mans calling 99 Their obiections and reasons answered 106. 107. &c. Their errors about the subiection of mans naturall affections to his reason, discouered 125. &c. They giue large allowance of grace to men vnregenerate 127 Their absurdities therein 128 Their grosse errors about mans will discouered 132 &c. Their errors in holding that conuersion doth begin and consist in the act onely of beleeuing 134 135. &c. The dangerous issue and conclusion of their errors 136
• Assent differs in degree according to the diuersity of the obiects assented vnto 169
• Assistance effectuall, why denied by God at some times to the regenerate 153

B

• BAptizing of Infants lawfull 47
• Beleefe how it differs from faith and trust 170

C

• CAlumnies of Arminians and Iesuites 155
• Calling outward and inward described 94 How the Arminians conceiue of Calling 99
• Catechizing needfull, and vsefull in the Church of Christ Preface, page 6
• ...

  Certaintie of assent in Faith springs from three grounds,

  • The first 206
  • The second 220
  • The third 222

• Communion with Christ two-fold 15
• Conuersion of a sinner to God 6. 7 The causes of it 16. 24 The subiect 37 The manner how it is wrought 27 It goes before Faith 4 It signifies, First, Gods infusing of habituall grace. Second, The regenerate mans actuall imploying of grace in∣fused 89. 144
• Conuersion mistaken by Arminians which is a cause of confusion in their writings 92
• Conuersion how to be truly discerned 115 Preparatiue meanes vnto it 137. 138 How weake they are, and in a man vnregenerate how they are said to be sinfull 139 That they may be resisted, and how 140. &c.
• Cooperation of Gods Spirit necessarie in all holy actions of men regenerate 151
• Corruption of nature, what it is 5

D

• DEsire of spirituall things after a naturall manner is a corrupt desire 130

E

• ELect men onely are the proper subiect of true conuer∣sion vnto God 41
• Euidence of the Scriptures declared & proued 175. 176 Conclusions touching it, The first 176 The second 182 The third ibid. 183

F

• FAlling from grace and finall resistance described. 142 Faith in Christ a part of sanctification 10 The ha∣bit and act of it, and when it is wrought ibid. It is not properly the root of all grace 12 There is some Spirituall life before it 13 and some participation with Christ 15. 23 It helps forward and increaseth grace and all gracious actions 14
• Faith is commanded in the Morall Law 110
• Faith Legall and Euangelicall the same in substance and differ only in the vse and obiect 111
• The excellencie of Faith 158
• What Faith or beleefe is in generall 159 How it agrees with, and differs from knowledge & opinion. 160. &c.
• Three grounds of the certaintie of assent in Faith. 164. 206 The first 206 The second 220 The third 222
• Faith a degree beyond beleefe being an assent with con∣fidence and reliance 170
• Faith taken in a speciall sence & as it is Christian Faith described 171 Diuers acceptions of it ibid. 172
• The obiect of Faith described 172. &c. The subiect, euerie reasonable creature 197. 198
• Faith is in the whole heart, euen in the will as well as in the vnderstanding 199. 230
• Faith which Papists call iustifying, is the faith of diuels and reprobates 237
• Faith foolishly distinguished by Papists into formed and vnformed 237
• Faith without works differs in nature from Faith with workes 238
• Particular assent in Faith, and the root and cause of it 241 The obiect of it two-fold 244
• Faith of the Elect wherein it differs from Faith of Hypocrites 247
• ...

• ... Faith vnfained 253. 254
• Faith of Hypocrites doth not assent to all Diuine truth at all times 147. 148. &c.
• Faith implicit of Papists confuted 194
• Faith in the particular promise of grace defined 257 The iustifying act therof propounded & proued 258 How it is wrought 259 The comfort of it 260
• Faith of the Elect by what degrees of assent and essentiall differences it is distinguished from other Faith 226
• Temporarie Faith 227 The causes of it 228. 229

G

• GOD as Creator how far he may be knowne to na∣turall men 65
• Goodnesse of the naturall man not generall 80 It resp••cts others more then himselfe 79
• Grace what the habit of it is 7 It is infused all at once 10. 11 The actions of it appeare sooner or later stronger or weaker in some 9 It is so firmely wrought in the Elect that it shall neuer be blotted out 34
• Grace preuenting, assisting, inciting, helping 13 By what meanes Grace may be quenched 37
• Grace sufficient for conuersion not giuen to the Gentiles while they are out of the Church 55. 56. 57 Nor to all Christians in the visible Church 88. 89. &c.
• Grace of conuersion friuolously distinguished into suffi∣cient and effectuall 89
• Grace sufficient to conuersion is alwayes effectuall, and effectuall Grace onely is sufficient 91
• Grace giuen to those who are within the Church, set forth in the diuers kinds thereof 94
• Grace doth not rectifie inferiour faculties first 127
• Grace sufficient to beleeue and turne to God is no other but the Grace of regeneration 92. 93 It is not gi∣uen to all 93
• ...

• ... Grace preparatiue to conuersion, how it may be resisted 140. 141. &c.

H

• HOly Spirit giuen two wayes 26

I

• IGnorance of the very time of our conuersion no iust cause of doubting & fear that we are not conuerted and why 44
• Illumination both naturall and spirituall, described 94 95 When it is not sufficient for sanctification of the heart 101. &c.
• Common Illumination not giuen to all hearers of the Word 100
• Image of God wherein Adam was made 4
• Implicit faith of Papists confuted 194. &c.
• Infants dying without Baptisme may be saued 45
• Infants are charitably supposed to be regenerate in Bap∣tisme 45 Why they may not receiue the Lords Supper 49. 50
• Infusion of grace hath no concurrence of mans naturall abilities, but onely requires in him a passiue capacity to receiue 32

K

• KNowledge of Christian Religion must be alwayes increasing and fruitfull Preface 14
• Knowledge meere naturall of the Morall Law brings little practise 70
• Knowledge more certaine then beleefe in things of the same kind 166
• Perfect Knowledge takes away all beleefe 167
• Knowledge by sight so far as sight goes takes away faith 191
• Knowledge distinct and explicit of Diuine things necessarie to the being of faith 192

L

• LAw morall how far it may be knowne to a naturall man 66. 68
• Learned men vnsanctified fit to make hereticks. pr. 19. 20
• Loue of God reacheth to the Elect before they be rege∣nerate 17 Considered in it selfe it differs from the manifestation of it to vs 18
• Gods Loue to our persons and actions 19
• Light of nature well vsed by the Heathen doth not bind God in Iustice to giue them supernaturall light 84

• MEanes of common faith 229
• Meditation of what things will stir vs vp to praise Gods rich grace and mercy in our conuersion 38
• Ministers dutie in preaching the Word 113
• Miraculous faith ground on immediat reuelations. 173
• Motions naturall and spirituall which are wrought by the Word described 95. 96

• NAturall man cannot by the most industrious vse of all helpes naturall attaine to the least knowledge of God as he is mans Redeemer in Christ 64 His knowledge of God confined within two limits. 65 How far his knowledge of God as Creator reacheth 65 He neuer goeth so far in practise as he might and as he knowes he ought to doe 71 He neither knowes the cause, nor can iudge aright of the nature of sin. 74. 75 His vertue and goodnesse how far it goes, and is appro∣ued of God 76 He cannot possibly desire grace and mercy, and why 84
• Necessitie doth well stand together with libertie in the will regenerate 156

• OBedience of regenerate men how it is made irre∣gular 152
• Obscuritie in the obiect of faith, as it is held by the Pa∣pists, confuted 187. 188. &c.
• ...

• ... Obseruation of Gods mercies & iudgments on our selus or other, a speciall meanes to increase faith 223.

P

• PAssions and affections naturall not subiect to reason 124
• Plainnesse of speech and matter to be vsed in preaching of Gods Word. Pref. 22. 23
• Priesthood of Christ, and how Christ and Aaron agree and differ Pref. 23
• Promises the obiect of faith 170

• QValities in the reasonable soule differ three wayes according to the threefold state of man 4. 5

• REgeneration improperly ascribed to the Word 97 Regenerat man hath in him two contrarie qualies, grace and corruption; as he is spirituall he neuer re∣sists the worke of grace 148
• Resistance of grace in Regenerat men whence it flowes 151 How the preuailing act of it is taken away 152 VVhy it preuailes many times 153
• Religion breeds ciuility & knowledg of all arts 68. 69
• Righteousnesse of the naturall man not acceptable to God 81 Rather negatiue then positiue 79 More outward then inward 76. 77

• SAnctification how it goes before iustification 21 It is infused into Infants 43 VVrought in a maner meerely supernaturall 29
• Sanctification how it hath mans free-will concurring to it two waies. 31 Man not a moral agent in it. 33. 34
• Schollars how made complete Pref. 20. 21. &c.
• Scriptures freed from Popish imputations of obscurity 177. 178. &c. How they are certainly knowne to be Gods VVord 208. 209 By themselues 213 and by the Spirit 214. 215
• Sin what a snare it hath layd to intrap wicked men. 139
• ...

• ... Spirit how far & in what respect said to be quenched. 37 How infallibly victorious in the maine acts of repen∣tance and loue 555

• TRuth and goodnesse one and the same in naturall things 203. 204

• VNiuersalitie of assent in true faith in respect both of obiect and time 146
• Vniuersall grace how maintained by Arminians. 53. &c. Their grounds and arguments for it confuted. 58
• Vnderstanding of things necessary to beleef of them. 192
• Vnderstanding and Will doe mutually include one another 202. 203
• Vocation outward and inward 42 Inward may be in Infants 43

• VVIll of God approuing and effecting 108
• Will regenerate is not neuter betweene sin and grace, but constantly and altogether inclined to obey God 149. All power of resisting taken from it by the Spirit 150 It wills necessarily & yet freely 156
• Will of man vnregenerate vitious in quality 133 It hath no freedome to chuse spirituall good 133. &c.
• Word of God onely a passiue instrument of regeneration 96 How it workes grace 98
• VVhen heard as Gods Word 116 Not preached with purpose to damne men 111
• Worke of the Spirit by the VVord how it is 97. 112
• Worke of grace preuenting and assisting 35 The first makes vs good trees, the other makes vs to beare good fruit 35
• Workes of naturall men how far approued of God 83
• Workes of regenerate men are their owne though per∣formed by the assistance of the Spirit 32
• Worship due from man to God in the state of innocency was wholy Spirituall 73

FINIS.