that evill Conscience which doth but now whisper will then roare and thunder the peace of a good Conscience here in this life passeth all understanding and that joy which is the result of it is unspeakeable and full of Glory but compared with those ravishing sweets and Comforts with which the Conscience shall be filled in the day of judgment it beares not unto them halfe that proportion which a Cluster of grapes cut downe at the brook 〈◊〉 had unto the whole vintage of Canaan Numb 13. Secondly The influence of Conscience will then be greater and 〈◊〉 more irresistable and unobstructed then now for now it may be silenced or out-noised by our louder pleasures but then nothing will be able either to stoppe or drowne its voice it will speake in as loude and shrill an accent as the voice of the Arkeangel and the trump of God as these shall awaken the dead out of their Coffins so shall that raise in the memory of Reprobates those sins which their impenitency had buried in a grave of forgetfulnesse and put fresh life and vigour into them to torment and terrifie unto all eternity Thirdly In the day of judgment there will be a clearer evidence in the testimony of Conscience then now for now it is many times undiscerned by any but our selves for what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. but then it will be made as legible as if it were written with the glorious beames of the Sunne upon a wall of the purest Chrystall in conformity hereunto 't is that some think that there is an Elipsis in the words which they thus supply their Conscience also bearing witnesse and their thoughts in the meane while accusing or else excusing one another as shall be manifested in the day when God shall judge the secrets of men by Jesus Christ. Estius quotes Stapulensis for another interpretation to wit that in the day is as much as against the day and why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be translated here against the day as well as verse the 5 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the day of wrath and thus the coherence will be fluent and 〈◊〉 and afford us this note That Conscience will bind over against the grand assises of Jesus that day wherein God will Judg the secrets of men by Jesus Christ c. the tribunall of Conscience is a prognostick and representation of Christ's throne it 's verdict a presage and preoccupation of Christ's sentence futuri judicii praejudicium as Tertullian phraseth it what are the terrors of a bad Conscience but slashes of Hell fire what are the triumphs and Consolations of a good Conscience but a glimpse and dawning of Heaven-happinesse But I dwell too long upon the Coherence In the words themselves wee have three things considerable First A prediction 2ly A Description 3. A Confirmation of the last and generall Judgment First A prediction of it shall Judg. Secondly A description of it and that 1. By its causes 1. Principall God shall judg 2. Instrumentall by Jesus Christ. Secondly By its object and that both personall and reall 1. Personall men 2. Reall secrets of men Thirdly By an adjunct the Circumstance of time when in the day Lastly we have the Confirmation of this prediction from a testimony of undenyable authority the testimony of the Gospel according to my Gospel From the words I shall take occasion to handle the Common place of the last and generall judgment and it is a point that I shall briefly explaine confirme and apply 〈◊〉 In the explication of it I shall confine my selfe to the opening of the text the act of judgment is an aggregate action containing many distinct and particular acts some formally and others by way of concomitancy a description of which you may see at large Matth. 25. vers 31 32 c. usque ad finem 2 Thesal 1 vers 6 7 8 9 10. Jude 14. 15. Rev. 20. 11 12 13 14 15. here in the text 't is set forth by its causes object and adjunct 1. By its causes principall and instrumentall 1. Principall God shall Judge God is taken in Scripture either 〈◊〉 or personally 1. Essentially for the three persons in the Trinity and so it may be taken here because the act of judicature is an outward worke and therefore common unto them all 2. Personally for the first person the Father and the act of judging may in a speciall manner be ascribed unto the Father by that manner of speaking which the Schoolemen call appropriation for hereby the Son and holy Ghost are not excluded but only the order of the Fathers concurrency shewn to wit that being the fountaine of the Trinity he judgeth of himselfe by the Son and Holy Ghost But against this that saying of our Saviour may be objected John 5. 22. The Father Judgeth no man but hath committed all judgment unto the Son Unto this there are usually given two answers 1. The Father Judgeth no man separately without the Son but hath communicated all Judgment unto the Son non largiendo sed generando saith Ambrose not by temporary donati n but by eternall generation but if any think that to say that Judgment is given or committed unto the Son by eternall generation is too harsh a Catachresis 2. In a second place therefore 〈◊〉 answer may be returned to wit that the Father Judgeth no man in that manner that he hath committed all Judgment unto the Son to wit as 〈◊〉 as God man as subsisting in the 〈◊〉 he Judgeth no man in a visible and externall manner for thus judgment is ascribed unto the Son not per appropriationem but per proprietatem 2. Instrumentall by Jesus Christ to wit as man and Mediator for as God he is a principall cause but the judiciary power conferred upon Christs manhood though in comparison of other creatures it be a power singularis 〈◊〉 of singular and transcendent excellencie unto which no creature can have an equall power yet in respect of the judiciary power of his Godhead 't is but a secundary subordinate and ministeriall power which he hath by delegation and Comission so that as man he is but a deputy Judg the Father hath committed all Judgment unto the Son John 5. 22. that Christ shall Judg in the humane nature the Scripture is expresse the Son of man shall come in his Glory c. Matth. 25. 31. chap. 24. v. 30. He hath appointed a day in which he will Judg the world c by that man whom he hath ordained c. Acts 17. 31. Every eye shall see him and they also which 〈◊〉 him Rev. 1. 7. Even Reprobates shall see him but they cannot behold his Godhead for the sight of that would make them happy and banish all sadnesse in his manhood then it is that he shall be visible and conspicuous unto them but though the Scripture be thus cleare that Christ shall judge
the last and general Judgement on Rom. 2. 16. THe difference amongst Expositors about the coherence of the words decided 173 174 175 From the words occasion taken to handle the common place of the last and generall Iudgement which is explained confirmed and applyed For explication of it 〈◊〉 in the Text set forth by its causes object and adjunct 1. By its causes principal and instrumentall 1. Principal God shall judge where inquired in what sense the Father judgeth no man 175 176 2. Instrumental by Ies s Christ where whether he shal judge according to his manhood controverted betwixt the Thomists and the 〈◊〉 176 177 178 2. Next sollows the object of this judgement and that is two-sold personal and reall 1. Personal the persons to be judged men where a conceit of Gorrans that by the naming of men evil angels are excluded is examined 2. Real the secrets of men their secret 1. state 2. actions 179 3. Lastly We have an adjunct the circumstance of time when this judgement shall be in the day where 〈◊〉 in what sense day is taken 179 180 In the next place we have the confirmation or proof of the prediction of a future judgement from the testimony of the Gospel according to my Gospel where three things are inquired 1. What is meant by Pauls Gospel 180 2. How Paul termeth it his Gospell 180 181 3. In what sense God will judge c. according to the Gospel 181 182 183 Unto the proof of the Text are added congiuences out of the School-men for the last and general judgement 183 c. usque ad 191 The Point being confirmed is next applyed And 1. Here is a Vse of Terror unto all the wicked 191 192 193 2. Here is a Vse of Consolation unto all true Believers 193 194 Particularly against their sins 〈◊〉 and death 1. Against their sins 1. The guilt 194 195 2. The being and pollution of them 195 2. Against their afflictions of what nature soever 195 196 3. Against their death 196 197 3. We may hence be exhorted to an expectation of and preparation for this day 1. Expectation of it 197 198 199 200 2. Preparation for it 200 201 Out of those many duties in which this preparation stands some few selected unto which the Scripture propounds the day of Judgement as a motive and they regard either God our selves or others Those which regard God are 1. Faith in him 201 202 203 2. Repentance of our sins against him 203 c. usque ad 212 3. Love of him 212 213 214 4. Fear of him 214 215 216 5. Prayer to him 216 217 A second sort of duties unto which the day of Judgement excites regard our selves 1. Watchfulness 217 218 2. Sobriety 218 219 3. Diligence in our particular callings 219 220 4. A due and diligent use and imployment of our talents 221 c. usque ad 229 A third sort of duties to which the day of Judgement is a provokement regard others And they may again be subdivided they respect either all men or bad men or good men 1. All men and they are two 1. Humility towards them 229 230 2. Charity in our censures of them 230 231 232 233 2. Bad men and they again are two 1. Estrangement from them 233 234 2. Patience towards them 234 usq 〈◊〉 241 3. Good men both ordinary Christians and Ministers and they are two 1. The real expressions of a cordial love of them in general 241 242 243 2. All actions of Christian communion with them in particular 243 244 245 246 The day of Judgement an inducement unto a due and requisite manner in the persormance of the fore-mentioned duties which stands in 1. Fervency 246 2. Frequency ibid. 3. Sincerity 246 247 248 4. Constancy and Perseverance and that 1. In faith and the profession thereof 248 249 250 2. In obedience 251 252 A brief and Scholastical Discourse touching the nature of Thanksgiving Eph. 5. 20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ. FIve Generals considerable in the words 1. An act or duty giving thanks The disficulty and comprehensiveness of the duty 257 258 By way of Connotation it takes in all duties that concern God or man 258 Formally in it self it hath five 〈◊〉 or degrees 1. Observation 258 259 260 2. Confession 260 261 3. Remembrance 261 4. Valuation 261 262 263 5. Retribution not of justice but of favorable acceptance 263 264 265 2. The second General in the words is the time when this duty is to be persormed always How understood of the effects of thanksgiving and how of thanksgiving it self 266 1. Habitual ibid. 2. Actual in reference to that it is to be taken not in a Mathematical but Morall Latitude and so imports nothing but frequency and constancy 266. 267. 268. 3. The third thing considerable c. is the matter for what all things And we are to give thanks for all things 1. Collectively 268 2. Distributively 1. Pro generibus singulorum 268 2. Pro singulis Generum ibid. Two Questions propounded and resolved 1. The first Whether or no Gods greatness absolute goodness his goodness in himself with other absolute perfections of his c. be matter of thanksgiving c 263 269 2. The second Whether or no we are to be thankfull for afflictions 269 270 271 272 3. The third General is the object unto whom God and the Father The words may be taken either in regard of us or of Christ. 1. In regard of us 272 2. In regard of Christ and so they contain a description of the Father from two relations unto Christ he is 1. The God of Christ as man viz. by special Covenant and confederation 272 2. The Father of Christ. 1. As God by eternal generation 273 2. As man not at all by adoption but by collation of the grace of union 273 274 Having spoken of both titles God and Father considered absolutely they are next treated of as they relate unto our thanksgiving and so they distinguish our thanks from Heathenish and Jewish Doxologies 274 And here 't is observed that the addition of Father is not exclusive of the Son and holy Ghost Notwithstanding then the appropriation of it unto God as limited unto the Person of the Father we may justly infer the dueness of it unto God indefinitely and that unshar'd with any Creature either in whole or in part 274 275 276 277 The last Particular is the Mediator in whose name our thanks are to be tendred In the name of our Lord Jesus Christ. There is 1. Necessity of a Mediator whether we regard our selves or our thanks 277 2. Congruity that Christ should be he 277 278 Of Original Righteousness and its Contrary Concupiscence ALL that is said concerning Originall righteousness is reduced unto two heads 1. An Sit 2. Quid sit 1. Inquiry is made concerning its an sit Where proved against the Socinians and Dr.
beyond but he punisheth on this side of our deserts beneath our iniquitics as 't is in the marginall note upon that forecited place of Ezra He deales not with us after our sinnes nor rewardeth us according to our Iniquities for we in sinning have dealt with him as Traytors and he in afflicting hath spar'd us as sonnes And so much for this Question and the third Generall From the object 〈◊〉 the matter for which passe we on the object personall the person unto whom we are to give thanks unto God and the father Here are not meant two persons whereof one God the other father but the same essence or person is called both God and father For usuall is it with the holy Ghost as to expresse one and the same thing by divers appellations so to couple those severall appellations by the copulative particle 〈◊〉 in which case the particle doth either redound or signifie nothing else but even unto God and the father then is all one with God even the father or else God who is the father and the words may be taken in regard of us or Christ. In respect of us as Zanchy and 〈◊〉 à Lapide expounds them they import a generall and speciall mercy of the Almighty God the generall father the speciall For as God he blesseth us only as Creatures hath created doth preserve and governe us as Father he blesseth 〈◊〉 as Sonnes adopt's us in Christ Jesus to an Inheritance in the heavens which is saith Peter 1 Pet 1. 4 incorruptible undefiled unfading Now if you understand the words in reference unto Christ the word God is taken not essentially but personally for the first person in the Trinitie and the word Father is added by way of explanation So that this clause God and the Father containes a description of the first person from two relations unto Christ. One of God the other of Father He is the God of Christ as man the Father of Christ both as God and as man First the God of Christ as man How a God for a God in a sense we know he may be said to be and is to all things whatsoever To the Devils as they are his vassals To the wicked of the world as they are his prisoners To the faithfull more especially as they are his subjects and followers To Christ most especially I ascend saith Christ 〈◊〉 20. 17. to my God and your God not our God in common but mine and yours by way of severance to imply that he is otherwise 〈◊〉 and otherwise his Ours by right of Dominion as we are his creatures His understand me still in reference to his humane nature not only by right of Creation though so too but also by speciall coven ant and confederation by predestination of his manhood unto the grace of personall union by Designation of him unto the glorious office of Mediator by all the relations of intimatenesse that can be named Secondly the Father of Christ whether considered as God or as man The Father of him as God by eternall generation begetting him in the equalitie nay numericall Identity of the same nature with himselfe The Father of him as man not only in the largest and most improper sense as he is the Father of every creature the Father of raine and of the drops of 〈◊〉 in 〈◊〉 38. 28. not at all by Adoption for that is allwaies say Civilians personae extrancae and the manhood of Christ is taken into personall union with God the Sonne So that Christ even as man is 〈◊〉 〈◊〉 personale God and therefore uncapable of Adoption Whereupon the Counsell of Frankford condemned Foelix and Elipandus Arch-Bishop of Toledo for calling Christ in his humanitie the Adoptive Sonne of God not at all then by Adoption but by collation of the grace of Union For unto Christs humane nature by virtue of the Hypostaticall union the Primogeniture and Inheritance of all things is due and as it were connaturall A congruence is there that the man in whom all the fulnesse of the Godhead dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily that is personally should be the first borne among many brethren the first borne of every creature the heyre of all things Hitherto of both titles God and Father considered absolutely A word of them as they relate to our Thanks giving giving thanks unto God and the Father And so they distinguish our thanks and praises from heathnish and 〈◊〉 Doxologyes The Heathen and Turke will give thanks unto God Almighty maker of Heaven and Earth this to give thanks but as creatures The Jew will give thanks unto the God of Abraham Isaac and Jacob but the Christian alone to God the Father of Christ. This then the Christians Thanks giving But here observe that the addition of Father is not exclusive of the Sonne and Holy-Ghost but inclusive rather for they have all the same essence and therefore our blessings proceed from all three equally undividedly as from one intire indivisible and coessentiall agent according unto that known Maxime Opera Trinitatis ad extrà sunt Indivisa Our thanksgiving by consequent must be directed to each Notwithstanding then the appropriation of it unto God as limitted unto the person of the Father we may justly inferre the Duenesse of it unto God indefinitely and that unshar'd with any creature either in whole or in part Indeed we may give unto the Instrument that which is the Instruments provided withall that we give unto God that which is Gods The sword of the Lord and the sword of Gideon Judges 7. 20. but the sword of the Lord had the upper hand first the sword of the Lord and then the Sword of Gideon We may then give thanks unto second causes as unto the conveighers carryers and messengers of Gods favours But only unto God as their Donor and sender for he alone the principall Author of them and in him his mercy the sole motive to conferre them First He their principall Author the Father of lights Iames 1. 17. from whom not only every perfect but every good gift cometh down The Apostle alludes think Interpreters unto the sunne in the firmament that great fountaine of light whence the Moone and lesser stars borrow all their splendor Now if God be the Alpha of our Blessings if they come originally and primarily from him just then is it that he be the Omega of our thanks that they be terminated in him not directed unto secundary causes either only unto them and not him or chiefly unto them above him or unto them equally and joyntly with him as farre forth as unto him Thanksgiving is an act of Religion whereby in an immediate direct and especiall manner we honour God though not ad intrà by an inward increase of his honour yet ad extrà by an outward manifestation thereof And in acts of religion God could never away with corrivalty and partnership still he would have all or none at all Hope not then that a party and
when the Scripture testifieth plainly that Ahaz Hezekiahs his father worshipped Molech which was one of those Idols by making his son to passe thorow teh fire and was so madly given to superstition that he sacrificed under every green tree 2. Reg. 16. Nay lesse was said then some learned have with great probability affirmed Namely that those Idols with their appurtenances were first defaced by Solomon himselfe after his repentance and being restored after by Idolaters were againe defaced Salianus in his Annals ad an 3309. saith thus we thinke also that while Solomon lived that whole shop of Divels was broken up and ruined And withall the statues the groves and altars as also the rest of Idolatrous monuments 2. King 23. 13. to have reference to Manasses and Ammon who had set them up in the same place and upon the same foundation and not to Solomon who áyed 250 yeares Before It is incredible to speake that when Asa Josaphat and Jehoiada did farre and neare 〈◊〉 idolatery they notwithstanding suffered a scandall so apparent And to the yeare 3406. It were very strange if those idols after 350 yeares should yet remaine the which Solomon after his repentance and other good Kings had abolished So that it is probable that such like temples and Idols were repaired and built up againe by other succeeding ungodly Kings which Solomon in former time had made that that which Solomon builded should be all one with such like as he had builded Where he sheweth by divers instances both out of scripture and out of common speech how that word which doth not alwayes note the same singular substance therein confuting all the ground that the Rej. had for censuring the Repl. of rashnes to be repented of This sentence is the more also to be favoured because according to the other which our Def. and Rej. maintaine it will be very hard to answer that objection against Solomons repentance which Rabanus on 2 Reg 23. groundeth on that supposition Solomon never truly repented of his Idolatry for if he had manifested fruits worthy repentance he would have taken order with those Idols which he had set up by removing them and being so wise a man never have left them to stand for stumbling blockes to fooles as if what he had erroneously devised had been well and wisely done Beside all this it is not credible that the same individuall Temples stood by Jerusalem from Solomons time to Josias if it were but for this that the Assyrians came even to the gates of Jerusalem spoiling and breaking downe all costly buildings Such as Solomons Temples were not sparing but deriding the Gods of nations 2. Reg. 8. Unto the second branch of the Reply Dr. Burges thus rejoineth Burges his Rejoinder This prooves not that they were nor is it likely that God himselfe would have vouchsased such thorow praises to Hezekiah as he doth 1. Kings 18. 5. If Hezekiah had been bound to destroy those neglected Idols as well as others 〈◊〉 taken in the manner and did not say why he was bound to do that which he did not Because either Hezekiah had as good cause to destroy them as Josiah or else he might have prevented that cause which Josiah had and to prevent evill we are as well bound as to correct it If Hezekiah had as good cause to destroy those high places which stood neglected and had done perhaps about three hundred yeares even since the death of Solomons wives whose Chappels they were as Josiah had when Manasses or Ammon had after Hezekiah his time revived that Idolatry the holy Ghost would have taxed Hezekiah for not doing that for doing whereof he commendeth Josiah or at least not have left his integrity crowned with like praises as he doth 2 Kings 18. 5. nor was Hezekiah bound to 〈◊〉 the cause which Josiah had unlesse he had suspected it For though we are bound to prevent evill which we for see so farre as we well can yet are we not bound to foresee all that may happen Neither are the same meanes alwayes requisite for prevention which must be vsed for recovery If you thinke otherwise burne all your popish bookes 〈◊〉 they fall into the hands of popelings and do mischeife for you are bound to prevent evill as well as to correct it Ames his Triplication It was added by the Repl. that those Idols should have been destroyed though they had been for the time neglected because that evill for which Josiah destroyed them ought as well to have 〈◊〉 prevented as corrected To this the 〈◊〉 answereth that this is not true except Hezekiah had suspected that evill And who will say that there is no cause to suspect evill of an Idoll though it be for a time neglected or can any man thinke that if the Israelites had neglected them no Sydonian Moabite or Ammonite gave occasion of any evill to be 〈◊〉 by those Idols The Spanish and French Papists to say nothing of English when they in passing by the Crosse in Cheape-side do 〈◊〉 unto it give they not cause to suspect 〈◊〉 evill to 〈◊〉 unto it The same meanes saith 〈◊〉 Rejoinder are not 〈◊〉 〈◊〉 requisite for prevention which must be used for recovery Yes truly about Idols if we judge out of the Scripture the very same meanes Burne then saith the Rejoinder all your Popish books 〈◊〉 they fall into the hands of Popelings to abuse them So will I certainly if you can shew me that they must be burned when Popelings have had them in their hands and abused them which here you grant concerning these Idols Here is nothing of the Rejoinder left unexamined but his quotation of the 2 Kings 18. 5. and how impertinent y that is alledged will appeare by comparison of it with 1 King 15. 5. David did that which was righ in the eyes of the Lord and turned not aside from any thing that he commanded him all the daies of his life save onely in the matter of Uriah the Hittite For 〈◊〉 this commendation of David we may as well conclude that his numbering of the people and his purpose and attempt to revenge himselfe of Nabal by destroying him and all his were lawfull as we may inferre from the praises of Hezekiah that his omission in not demolishing Solomons outlandish Idols must be unlawful See Rutherford pag. 90. Secondly wee must distinguish of places That which in some places carries a shew of evill elsewhere perhaps is not suspected thereof According to places therefore in indifferent matters wee may vary our practise It was the advice of Ambrose unto Austin and Monica respected by Austin as if it had been the answer of an heavenly oracle unto whatsoever Church ye shall come observe the manner or custome thereof if ye will neither give nor take scandall Which advice if restrained unto things indifferent is very good and besides we have Pauls precept and president for it his precept 1 Cor. c. 10. v. 32. Give
in his manhood yet whether he shall judg according to his manhood is made a controversie betwixt the 〈◊〉 and the Scotists Not so much for the state of the question it selfe as for Aquinas his proofes of it the validity of which Scotus according unto his usuall wont questioneth and disputes against the place of Scripture that is chiefly quoted for the affirmative is John 5. 27. And hath given him authority to execute judgment also because he is the Son of man Here Beza noteth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 saies that the Authours of this interpretation Hereticks render it infamous and he quotes in the margent Calvine and Beza upon the place but their great and subtile Suarez in tertiam partem Thom quaest 59. artic 2. cites Tertullian 〈◊〉 〈◊〉 cap. 22. for the very same thing and he takes notice of it as a thing very remarkable illud observatione dignum non legere quia sed qua but now as is here to be taken not reduplicativè for then authority to execute judgment would be essentiall to and reciprocall with man but specisicativè so that it only determines the subject in which this derived authority is seated unto this purpose speaks Suarez in the place but now quoted according to this exposition saith he in those words because he is the son of man is not rendered the adequate cause whence this power of Judging ariseth but that nature is designed which was necessary unto Christ that he might be capable of the gift of this power for as God he could not receive this power anew but because he was the Son of man he was capable of it but we may well stick unto our own translation and render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because for the humane nature hath not only a concomitancy with but also a causality in respect of the act of execution of judgment But then we must not abstract and sever the humane nature from the grace of Head-ship and the grace of personall union but Consider them 〈◊〉 jointly This Aquinas hints when he saith par 3. quaest 59. art 2. that the Father hath given authority unto the Son to execute Judgment because he is the Son of man 〈◊〉 propter conditionem naturae not meerly because of the condition of his nature for then as Chrysostome objects all men should have this authority sed hoc pertinet ad gratiam capitis quam Christus in humanâ naturâ accepit but this appertaineth to the grace of head-ship which he received in the humane nature the words then may be thus glossed he hath given him authority to execute judgment also because he is the Son of man because as he is Mediator King and head of his Church so also he is qualified for discharge of this his office by being not only God but man in one person God-man and it we take this way the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated also will not be redundant but emphatick and Maldonate makes the Emphasis to stand thus the Father hath not alone the power of judging but he hath transferred it also upon the Son because he is the Son of man and so fitted for the audible and visible administration of judgment Aquinas his reasons are by Capreolus thus summed up judgment agreeth unto Christ according unto that nature in regard of which he hath as Mediator Redeemer and head of his Church a Lord-ship over men but this Lord-ship agreeth unto him not only according to his God-head but also according to his man-hood for to this 〈◊〉 Christ both dyed and rose and revived that he might be Lord both of the d ad and living Rom. 14. 9. and therefore he shall judge according to his man-hood Next followes the object of this judgment and that is twosold personall and reall 1. Personall the persons to be judged men although men be here expressed indefinitely yet we may by warrant of the Scriptures adde the universall signe and say God will judge the secrets of all men of all sorts ranks and degrees of men of all individuals of men we shall all stand before the judgment seat of Christ Rom. 14. 10. we must all appeare before the judgment seat of Christ 2 Cor. 5. 10. Gorran hath a Conceit that by the naming of men the evill angels are excluded he shall judge the 〈◊〉 of men not divels saith he but that the wicked angels shall come unto judgment also at the last day the scripture is very plaine know yee not that we shall judge the Angells 1 Cor. 6. 3. For if God spared not the Angels that sinned but cast them down to 〈◊〉 and delivered them into chaines of darknesse to be reserved unto judgment 2 Pet. 2. 4. And the Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chaines under darknesse unto the judgment of the great day Jude 6. 2. Reall the secrets of men their secret state election and reprobation their most secrets actions their chamber their midnight and closet sins that have no witnesses but such whose partnership in guilt will render silent Eccles. 12. 14 1 Cor. 4. 5. the most hidden and darkest musings of the mind those purposes desires nay wouldings and wishings of the will unto which no vent was given either by language or action those passions of the heart which have been smothered from outward notice with the greatest care and cunning nay those first motions and inclinations unto sinne that were never consented unto which arise so thick in the soule as that 't is impossible for the most watchfull Conscience to take an exact survey of the most of them and therefore may be deservedly ranked ámongst those errors and secret faults of which David speakes Psal. 19. 12. Who can understand his errors cleanse 〈◊〉 me from secret faults Lastly we have an adjunct the circumstance of time when this judgment shall be in the day which is so called saith Gorran propter 〈◊〉 〈◊〉 because then shall be a manifestation of all secret things sometimes 't is cald midnight Matth. 25. 6. propter improvisionem because of the suddennesse and unexpectednesse of it it is cald the even Matth. 20. 8. propter sinem temporis because then shall be the finall period of time and t is stiled the morning as he inferreth from a mistranslation of the Latine Interpreter Zeph. 3. 5. propter initium aeternitatis because 't will be the beginning and as it were dawning of eternity but these are but curious niceties that have no footing in the text for doubtlesse the day is here taken for time indesinitely as 't is usually in many other places of Scripture Esa. 49. 8. 2 Cor. 6. 7. Luk. 19. 42. Joh. 8. 56. So that there is no need to make any inquiry touching that opinion of some Millenaries that the day of judgment shall last a thousand yeares because
harder taske then most conceive unto which must concurre the whole man the inward the outward man but the inward first and chiefly The Summons David gave his soule Psal. 103. we must ours Praise the Lord ô my soule and all that is within me blesse his Holy Name And indeed in these Eucharisticall offerings with the fat and inwards God is most delighted-He is the searcher of hearts Father of spirits the thanks therefore of the heart and spirit he will especially eye and reward That sacrifice of thanks then which is like that last of Caesars without an heart will prove but a sacrifice of fooles unacceptable to Heaven Above all therefore have a care that the instrument thine heart be as David's was Psal. 57. 7. prepar'd and the strings the faculties thereof well-tuned else the melody of thy Verball thankfulnesse will be quite marred even as the gracefullnesse of a sweetly sung song is lost by jarring upon a distun'd instrument But now however this sacrifice must be first kindled at the Altar of the heart yet it will not long stay there but spread further and breake out into the Temple of the outward man And first 't will awaken our glory Psal. 57. 19. that is our tongue so stiled because the chiefest instrument of glorifying God wherein stands man's highest glory And next it will quicken the hands to act every member some way or other to expresse the thankfulnesse of our hearts that so our thanks may absolutely be full compleate and entire Gratitude as blood in the body runn's through the whole practise of Christianity and so hath generall use in and influence upon all the duties we performe Because as speciall Precepts oblige unto the severals of them so also the freenesse and fulnesse of God's favours ingage generally to all of them And answerably the School-men make ingratitude a generall circumstance of sinne not as though it were of the Notion and Definition of sinne in generall but only because it adheres and cleaves unto every sinne gradually aggravating the guilt and demerit thereof For in all sinnes we commit there is as a deviation from the speciall Lawes against them so also a virtuall disregard of God's mercy a powerfull disswasive from them and therefore although ingratitude be formally only when there is an expresse and actuall contempt of Benefits yet there is saith Aquinas a materiall kind of ingratitude in every sinne Thankfulnesse unto God then by way of Connotation takes in both tables all duties that concerne God or man and suitably unthankfulnesse too is by way of Concomitancy a bundle or fardle of all other vices Ingratum si dicas omnia dixeris Nay thankfulnesse formally in it selfe is also of a wondrous wide extent made up of many parcels containing many integrals all which Aquinas reduceth unto three 1. To Recognize a 〈◊〉 2. Duely to prize it c. And 3ly To requite it Wee will adde two more and so reckon up in all five degrees of thankfulnesse and so of thanksgiving Observation Confession Remembrance Valuation Retribution matters not so quickly runne over so soone dispatch'd as we ordinarily dreame as will appeare if we weigh them severally 1. First then we must punctually or particularly and heedfully or fixedly observe blessings their receipt injoyment use continuance increase and this indeed is the foundation of all the rest for unlesse favours be known or taken notice of they can never be acknowledg'd remembred duely valued and then small likelihood any thing should be rendred for them hopes then of our gratitude are even desperate for notwithstanding the overflowings of mercies the showers of blessings upon us to phrase it with Ezekiel 24. v. 26. how dull and heavy are we in the apprehension of them Strange that as Moses face shone to all except himselfe so the lustre and splendor of our growing happinesse should even dazle neighbouring-nations and we our selves scarce perceive so much as a glimse thereof Whom will it not possesse with a degree of just amazement to consider that we though incompassed with Gods favour as with a sheild hedg'd about with blessings so many so eminent as that unlesse we hoodwinke our selves impossible they should escape our observation can yet discerne none of all this though sharp-sighted enough in espiall of miseries and losses But to returne Our observation will be too short if it reach no further then Blessings in themselves Our thoughts therefore must not be fixed and stay upon them but be raised upward to a view of that bounty which gave them unto a sight of God in them unto an apprehension not only of his generall providence for that makes the Sun to rise on the evill as well as the good and sendeth raine on the unjust as well as just but of his speciall love benevolence the light of his Countenance shining through them on us in his Son Christ Jesus This David preferres before a very great blessing in it selfe considered and for it is chiefly thankfull Because thy loving kindnesse is 〈◊〉 then life my lips shall praise thee Psal. 63. 3. And indeed to observe God's kindnesse will give a sweet rellish to the meanest favours to but a cup of cold water whereas want of such notice will imbitter your oyle corne wine your richest variety and greatest plenty of outward things Nay a thorough-sense and feeling of Gods speciall favour in the benefits we receive will as sweeten all of them so elevate the nature of some of them spiritualize as it were your temporall ones and so make them though in themselves 〈◊〉 of vanity and vexation of spirit suitable un to the nature and desires of the soule For the object of the lower part of the soule is then proportionable to the higher part unto the soule as reasonable as spirituall when link'd with the object thereof God And therefore temporall blessings are then proportionable unto the soule as spirituall when we behold Gods name written upon them as tokens of his love when God comes along with them to the soule For then though they be still temporall in regard of their nature and beeing yet are they in a sense spirituall as joined with God the adequate spirituall good of the soule as directed by a supernaturall providence to worke unto a spirituall end for the increase exercise and triall of our graces for the bringing us to true happinesse such as spirituall and supernaturall union and communion with God We have gone over the first step of our thanks Observation unto which the second Confession must be as it were the Eccho and reflexion resounding the same notes What we have observed in blessings wee must confesse too as That we have them Whence and How 1. That we have them This to deny or smother or but sparingly to discourse of what bewrayes it but a loathnesse to acknowledg our selves engaged to the Almighty and yet in the acknowledgment of this wee may be ample enough and all the while but
man hath his own particular severall origiginall lust numerically different from that of others even as the reasonable soule though it be the same for kind in all men yet every man hath his own soule a soule individually distinct from that of others it is Laurentius his illustration upon the place Thus Paul appropriates unto himselfe the body of sinne which is the same with this lust I keep under my body 1 Cor. 9. 27. This appropriation of originall lust or the corruption of man's nature unto our own selves will more affect and humble us than to 〈◊〉 upon a generall and abstract consideration thereof and hence is it that David singleth out in his confession the iniquity and sinne of his own conception Psal. 51. 5. Behold saith he I was 〈◊〉 in iniquity and in sinne did my mother conceive me He doth confesse not only that there was such a sinne but also that he himselfe was defiled therewith besides this Epithet own or proper may be added to prevent men excusing of their sins by charging them upon the temptations of other mens lust who have drawne or enticed them This is a thing very usuall and therefore the Apostle adviseth to resolve all temptations into sin into our own lust the lust in our own bosoms Satan and the world may tempt 〈◊〉 sin but whensoever any man is tempted into sin he is drawne away and inticed of his own lust 2. We have here the force of it's influence it tempteth draweth 〈◊〉 unto sin conceiveth bringeth forth sin c. Here we have 〈◊〉 the 〈◊〉 secondly the branches and thirdly the degrees of this influence 1. The extent of it in regard of it's subject Every man is tempted by his own lust every man except he that was God-man who had God for his Father and a Virgin for his mother that holy thing which was borne of the blessed Virgin Mary and was called the Sonne of God Luk. 1. 35. 2. Here are the branches of this influence it draweth and enticeth unto sin these words may be understood either in regard of the parts in sin unto which it tempteth or of the wayes by which it tempteth 1. Of the parts which are in sin unto which it tempteth There are two parts as it were in every sinne and aversion from good and a conversion unto evill Now unto both these lust tempt's it draweth from that which is good and enticeth unto that which is evill it draweth ab incommutabili bono and enticeth ad commutabile bonum it draweth from God man's chiefe end and enticeth to the sinfull love and adulterous embraces of the creature it inclineth the soule to forsake the fountaine of living waters to hew out unto it selfe Cisternes broken 〈◊〉 that will 〈◊〉 no water Jer. 2. 13. 2. The words may signify the severall wayes or meanes by which every man 's own lust tempteth him unto sinne it draweth by the importunity and impetuosity of it's inclination unto unlawfull objects it enticeth and allureth by 〈◊〉 plausibility of such objects it draweth as a tyrant and enticeth as a harlot There are in the temptations of lust as Bishop Andrewes observeth on the tenth Commandement uncus and esca a hooke and a bait it draweth as a hook and enticeth as a bait The Metaphor is taken from fisher-men who make use of both they draw the fishes by the hook and entice them by the bait Concupiscence deales with us as Joseph's Mistris with him she enticed him to lye with her she spake to him day by day and then she attempted to draw him to her and she caught him by his garment saying lye with me Gen. 39. v. 7 10 12. 3. We have the degrees of this influence of lust and they may be reduced unto three heads it had an influence upon first the production secondly the consummation and thirdly the punishment of sinne 1. Upon the production of sinne and that is either inward or outward first inward and that is twofold first the first motions unto sinne it draweth and 〈◊〉 secondly consent unto such motions lust when it hath conceived 2. It hath an influence secondly as upon the inward conception so also upon the outward birth or production of sin Lust bringeth forth sinne Next it hath an influence upon 2. The Consummation of sinne Lust when it is finished 3. And lastly upon the punishment of sinne Sinne 〈◊〉 it is sinished bringeth forth death But to lay aside the curiosity of division we shall goe over these gradations in the influence of lust in order as they lye in the words without taking notice of any subversions First it draweth and enticeth unto sinne by which may be meant the first motions suggestions agitations and as it were titillations of lust before consented to Secondly lust when it conceiveth Conception say Physitians is never but with some kind of consent of both parties by the conception of lust therfore is understood a consent unto it's motions either consensus in 〈◊〉 or consensus in actum as Aquinas distinguisheth 1 a. 2ae q. 74. a. 7. 8 a consent of delight or a consent of resolution 1. A Consent of delight when a man takes 〈◊〉 in the very thoughts and apprehensions of the committing such a sin and accordingly desireth conditionally to commit it provided that all obstacles were removed thus many a ranke lecher neighes after his neigbours wife though he dare not outwardly attempt her chastity Omnia si claudas intus adulter erit His delights and desires unto which he dares give no vent will render him an adulterer in the sight of heaven 2. A consent of 〈◊〉 an effectuall purpose to commit sin which yet may prove abortive or miscarry and be hindred from execution the Children may come to the birth and there may not be strenth to bring forth Esay 37. 3. Psal. 21. 11. 3. A third degree in the influence of lust is that it bringeth forth sinne that is sinne eminently visibly and manifestly such the outward act of sinne thus sinne is also taken Gen. 20. vers 6. I withheld thee saith God to Abimelech from sinning against 〈◊〉 to wit by the grosse and outward act of adultery for there is no question but that he sinned inwardly 〈◊〉 his desire and purpose to 〈◊〉 Sarah that here by the bringing forth of sin is meant the externall perpetration of sin either by word or deed I shall evince by two reasons 1. Because in the inward conception of sinne by sinfull delights desires and purposes sin is brought forth in the eyes of God Matth. 5. 28. I say unto you saith our Savlour that whosoever looketh on a woman to lust after 〈◊〉 hath committed adultery with her already in his heart In conformity unto this it is that the School-men make the outward act of sin to adde nothing per se and properly unto the intensive badnesse of the inward perfect and 〈◊〉 〈◊〉 〈◊〉 commit it In good workes God accepts the will for the deed 2
times doe differ They lived in an age when it was despised wee in a time when it is adored 〈◊〉 in a time when it professed the Faith we in a time when it is common to Papists They in a time when it was used over all the Church for the sign of Christianity we in an age when out of our own Church it is no where used but for a 〈◊〉 of Antichristianity In regard whereof we may wel appeal to the old Canons Regulae Patrum 〈◊〉 sunt 〈◊〉 Gregory prout res 〈◊〉 videbatur 〈◊〉 loci personarum reique 〈◊〉 habitâ 〈◊〉 And Leo 〈◊〉 〈◊〉 sunt quae nulla possunt ratione convelli 〈◊〉 multa sunt quae pro 〈◊〉 temporum ac confideratione 〈◊〉 〈◊〉 〈◊〉 But I shall proceed to the examination of your testimonies apart Dr. Hammond Saint Augustines words are worth remembring and cannot be denied to have 〈◊〉 in them Signum crucis 〈◊〉 adhibeatur sive frontibus credentium sive ipsi aquae qua 〈◊〉 c. nihil 〈◊〉 〈◊〉 〈◊〉 the sign of the Crosse be used either to the foreheads of the 〈◊〉 who are 〈◊〉 or to the water it self by which we are regenerate it is not duly performed i. e. with such ceremonies as by custome 〈◊〉 〈◊〉 Church the 〈◊〉 of 〈◊〉 belong to it Jeanes Saint Augustins words at large are as followeth Quod signum nisi 〈◊〉 five 〈◊〉 〈◊〉 〈◊〉 ipsi aquae qua 〈◊〉 sive 〈◊〉 quo Chrismate unguntur sive sacrificio 〈◊〉 aluntur 〈◊〉 eorum 〈◊〉 〈◊〉 Saint 〈◊〉 here you see approves of the Chrism and os the crossing of the Oyle therein and sets it check by 〈◊〉 wi h the water in 〈◊〉 and the Sacrament of the Lords Supper now your 〈◊〉 doe hope that you doe not concurre with him herein and if you doe not why doe you urge us with the authority of his Testimony 2. If you apply Saint Augustines words to our times and aver that they cannot be denyed to have 〈◊〉 in them 〈◊〉 your opinion is that unlesse the 〈◊〉 of the Crosse be used to the water in Baptism and to the Elements in the Lords Supper 〈◊〉 〈◊〉 are not duly performed with such ceremonies as by custome of the Church the rule of decency belong unto them and then what Apology can you make for the Church of 〈◊〉 that never since the Resormation used any of these Crossings 3. Suppose 〈◊〉 in Augustines time had been administred without Crossing of either the forehead of the Baptised or the water wherewith they were baptised it had then indeed been performed not with such 〈◊〉 as by the Custome of the then Church belonged 〈◊〉 it and so Fulk in his 〈◊〉 of the Rhemists expoundeth Augustines 〈◊〉 page 693 but this 〈◊〉 nothing against us for we hold that such Baptisme hath been 〈◊〉 that is duly lawfully and laudably administred because it would have been agreeable unto Christs institution which alone and not the custome of the Church is the rule of its administration 4. These words of Augustine are at best but propositio malè sonans for they 〈◊〉 a palpable appearance of evill because they plainly seem to assert the necessity of the Sign of the Crosse unto Baptisme and the Lords Supper Bellarmine bringeth them to prove that nothing can be consecrated without the sign of the Crosse de Sacra 〈◊〉 lib. 2. c. 13 as also to justifie their Crossings 〈◊〉 they use in the 〈◊〉 de Missa lib. 3. c. 13. And there 's a Popish Ballad mentioned by the Abridgement and transcribed in Parker wherein I beleeve this is one of the places in Augustine related unto part 1 p. 92. Without the Crosse Saint Augustinesaith Read him and 〈◊〉 may see 1. No man is stedfast in the Faith Nor Christened well may 〈◊〉 No Sacrifice no holy Oyle No washing in the Font 2. Nor any thing can thee 〈◊〉 If thou the Cross do want Children by it have Christendome The water 's blest also 3. The Holy Ghost appears to some 〈◊〉 gifts of Grace bestow When that this Cross is made 〈◊〉 Of them 〈◊〉 hallowed be 4. Where it is not there wanteth might For ought that I can see But the very Canons of the Convocation doc disclaime all necessity of the sign of the Crosse in Baptisme The Church of England since the abolishing of Popery hath ever held and taught and teacheth stil that the sign of the Cross used in Baptisme is no part of the substance of that Sacrament for when the Minister dipping the Infant in water or laying water upon the face of it as the manner also is hath pronounced these words I baptize thee in the name of the Father and of the Son and of the Holy Ghost the Infant is fully baptized so as the sign of the Crosse being afterwards used doth neither adde any thing to the virtue or 〈◊〉 of Baptism nor being omitted doth detract any thing from the effect and substance of it Dr. Hammond And Crucis signo in fronte hodie tanquam in poste signandus es omnesque Christiani signantur de Catechiz rud c. 20. tom 4. pag. 915. thou must be signed now in the forehead with the sign of the Crosse as the Israelites on their door posts and so must all Christians Jeanes Whereas you say above that Augustines words cannot be denyed to have truth in them you mean these last quoted as well as the former and if this bee so then it will be an easie matter for you to clear up by argument this undeniable truth that is in them God commanded the Israelites to strike the lintel and the two side posts of the door with the blood of the Passeover therefore all Christians are obliged to be signed in the forehead with the sign of the Crosse sounds with me as a very wild and loose inference and therefore I shall intreat you to confirm it or else relinquish this place of Augustine as containing nothing of an argument in it Bellarmine alledgeth this place of Augustine to prove that the blood of the Lamb sprinkled upon the posts of the doors was a figure of the sign of the Cross Tom. 2. 〈◊〉 Eccles triumph lib. 2. c. 29. And unto him Chamier thus answereth Tom. 2. pag 8 8 879. Nego crucem significatam in 〈◊〉 Testamento nisi per accidens hoc est quatenus Christus significatus est crucifigendus Sed crucem directe ac per se significatam ullis figuris nego Nec ignoro tamen produci posse in contrarium testimonia quaedam ex Patribus Sed ego quicquid Patribus in buccam venit non censco amplect endum ut verbum Dei. Potest inquiebat Augustinus in Psalmum trigesimum sextum nihil aliquid videri alteri aliud sed neque ego quod dixero praescribo alteri ad meliorem intellectum nec ille mihi Idem de reliquis dicendum Itaque liceat in earum sententias inquirere Certe illud de sanguine agni 〈◊〉 super utroque poste
〈◊〉 est à Cruce 〈◊〉 solum tenuissimum vestigium positio in poste nonnihil alludit ad positionem in fronte quae in corpore supremum locum 〈◊〉 sicut in ostio 〈◊〉 Sed sanguis quanto aptiùs sanguinem Christi significaret ut apud Gregorium homilia vigesima secunda in Evangelia Quid sit sanguis 〈◊〉 〈◊〉 〈◊〉 audiendo sed bibendo didicistis Quisanguis super 〈◊〉 postem ponitur quando non solum ore corporis sed etiam ore cordis hauritur Gretserus excipit posse 〈◊〉 idemque plura significare Ita sane inquam sed primo variis rationibus Itaque eadem ratione qua significat sanguinem non potest 〈◊〉 crucem At unius loci unica est ratio Quare si hoc uno loco significat sanguinem Christi non significat 〈◊〉 Deinde unum 〈◊〉 potest varia 〈◊〉 at non quelibet sed ea tantum ad quae habet analogiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanguinis agni ad crucem nam agno significari Christum nemo inficias eat 〈◊〉 ergo sanguis ex 〈◊〉 〈◊〉 significabit crucem non eductam ex Christo sanguis inquam essusus crucem compactam Dr. Hammond In the forehead particularly in fronte sigat ubi sedes pudoris because the seate of shame is there which wee render in token that the baptised shall not bee ashamed Jeanes This weighs little or nothing unlesse withall you can prove that the Apostles command of decency enjoyneth that the seate of shame in the baptized should be marked with the sign of the Crosse in token that he should not bee ashamed Doubtlesse Saint Pauls practise was suitable unto his precept and you doe not you cannot pretend that ever hee was signed in the 〈◊〉 with the sign of the Crosse either by himself or any other he 〈◊〉 his example for imitation and gives this for a reason that his pattern was that of our blessed Saviour 1 Cor. 11. 1. Be ye even followers of me as I also am of Christ. We shall not then think that so requisite unto Baptisme which hee never used so so long as wee follow so great a 〈◊〉 wee shall not bee much 〈◊〉 though we swarve from the advice of Augustine that hath no warrant from the Word of God Paul makes large professions that he was not ashamed of the Gospel which held forth a crucified Christ Rom. 1. 16. Phil. 1. 20. 〈◊〉 Tim 1. 12. But no man can say that he ever expressed this his profession by the sign of the Crosse and therefore we shall make no other account of the Signe of the Crosse than as of a supernumerarie in Gods service and those Beleevers that want it may have confidence when Christ shall appear and not be ashamed before him at his comming 1 Joh. 2. 28. But perhaps you think we must stoop unto the bare words of Augustine though not seconded with any reason and this is more then Augustine himselfe would have expected from us for after this manner the holy Scriptures alone are to be entertained as Bishop Jewel proveth against Harding Def. Apol. Chur. Englpart 1. p. 55. out of several places of Sr. August Therfore St. Aug. saith Alios Scriptores ita lego ut quanta libet sanctitate doctrinâque praepolleant non ideo verum putem quod ipsi ita senserint sed quod id mihi vel per alios Authores Canonicos vel probabili ratione persuadere potuerint Other Writers or Fathers besides the holy Scriptures I read in this sort that be their learning and holynesse never so great I will not think it true because they have thought so but because they are 〈◊〉 to perswade me so either by other Canonical Writers or else by some likely reason Likewise again he saith Hoc genus literarum non cum credendi necessitate sed cum judicandi libertate legendum est This kinde of Writings of the holy Doctors and Fathers must bee read not with necessity to beleeve each thing but with liberty to judge each thing 〈◊〉 〈◊〉 Augustine disputing against the Arians 〈◊〉 as I have said before both Councils and Fathers and appealeth onely to the Scriptures Nec ego 〈◊〉 〈◊〉 tibi nec tu mihi Ariminensem debes objicere 〈◊〉 〈◊〉 res cum re causa cum 〈◊〉 ratio cum ratione concerter Neither will I alledge the Council of Nice against you nor shall you alledge the Council of Ariminum against me By the authority of the Scriptures let us weigh matter with matter cause with cause reason with reason I shall conclude all that I have to say unto the foregoing Testimonies of 〈◊〉 and you may apply it also unto those which 〈◊〉 〈◊〉 the 〈◊〉 of Whitaker Tom. 1. pag. 293. unto a place 〈◊〉 out of the 118 〈◊〉 of Aug ad Januar. Respondeo Magnum esse 〈◊〉 〈◊〉 in 〈◊〉 Dei 〈◊〉 quidem Sed 〈◊〉 debemus hominem fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et licet hoc loco quidem videatur favere Traditionibus tamen in 〈◊〉 〈◊〉 scripturae 〈◊〉 〈◊〉 defendit ut postea melius patebit Sensit enim apertissimè nullum 〈◊〉 〈◊〉 esse quod non scripturis nitatur 〈◊〉 de 〈◊〉 non 〈◊〉 loquitur aut fibi 〈◊〉 non consentit Dr. Hammond sect 26. Secondly the usage of this Ceremony of signing with the Crosse 〈◊〉 wee also know frequent in the Church while the gifts of healing continued in curing diseases and casting out Devils so that Athanafius frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the fign of the 〈◊〉 all Magick and 〈◊〉 is brought 〈◊〉 naught all the Idol Temples layd waste and empty Jeanes Bishop Morton in his particular Defence of the Ceremony of the Crosse pag. 231 232. tels us That our Church doth not ascribe unto it any 〈◊〉 power of driving out devils or of curing diseases c. And what he saith of our Church he speaks by just consequence of the Primitive Church For our Church 〈◊〉 he ibid. professeth that she useth it onely as primitively it was used that is onely as a token whereby there is protestation made of a future constancy in the profession of Christianity If it were used onely thus then it was not used for the miraculous cure of diseases and chasing away of Devils and this will be denyed by none that knows the force of the 〈◊〉 〈◊〉 onely but you have a higher opinion of the efficacy of the signe of the Crosse than ever 〈◊〉 Morton had or the 〈◊〉 of England as he thought and therefore I shall addresse my self to give 〈◊〉 answer unto your miracles of the Crosse. 1. I shall in general say unto them three things 1. If 〈◊〉 were any such Miracles as are pretended they were wrought onely at the sign of the Crosse and not by the 〈◊〉 of the Crosse as you bring in 〈◊〉 affirming so much as by a Moral instrument they were done for the sike onely of the 〈◊〉 and prayers of those that used the sign of the
secundum 〈◊〉 but of total privations such as blindnesse dumbnesse deafnesse death These are uncapable of degrees and so likewise there can be no mixture or cohesion of them The same for substance we have in Aquinas 1. 2ae q. 18. a. 8. ad 〈◊〉 Duplex est privatio quaedam quae consistit in privatum esse haec nihil 〈◊〉 sed totum aufert ut caecitas totaliter aufert 〈◊〉 tenebrae lucem mors vitam inter hanc privationem habitum oppositum non potest esse aliquod medium circa proprium susceptibile Est autem alia 〈◊〉 quae 〈◊〉 in privari sicut aegritudo est privatio sanitatis non quod tota sanitas sit sublata sed quod est quasi quaedam via ad totalem 〈◊〉 sanitatis quae 〈◊〉 mortem Et ideo talis privatio cùm a 〈◊〉 relinquat non semper est immediata cum opposite habitu The summe and sense of this is that privations and their habits are immediately opposite if we speak of privations in facto esse not in fieri Now that Aquinas here speaks of medium participationis is the Comment of Gregory de Valentia Tom. 2 dis 2. q. 13. punct 5. This advertisement I thought fit to insert for the prevention of unnecessary cavils But yet I must confesse that medium participationis was put into the rule ex abundanti and contributes nothing to the matter in hand So that the Reader if hee please may leave it out for the stresse of the proof lyes only upon this viz. that betwixt things privatively opposite there 's no medium of abnegation in capable subjects And this is affirmed so unanimously by all as that I know not so much as one Dissentient FINIS A Catalogue of Books Printed for and Sold by THO ROBINSON CHronicon Historiam Catholicam complectens ab exordio Mundi ad Nativitatem D. N. Jesu Christi exinde ad annum à Christo nato LXXI Authore Ed. Simson S. T. D. in Folio An Answer to Mr. Hoard's Book entitled Gods Love to Mankind by W. Twisse D. D. in Fol. Books written by Dr. Prideaux XXII Lectiones Tredecim Orationes Sex Conciones in Fol. Fasciculus Controversiarum Theol. 4o. Theologiae Scholasticae Syntagma Mnemonicum Conciliorum Synopsis 4o. Manuductio ad Theol. Polemicam 8o. An Easie and Compendious Introduction for reading all sorts of History contrived in a more facile way than heretofore hath been publisht 4o. Books written by Dr. Owen The Doctrine of the Saints Perseverance examined confirmed in 〈◊〉 Socinianism examined in the confutation of Biddle's and the Racovian Catechism 4o. A Review of the Annotations of H. Grotius in reference to the Doctrine of the Deity and Satisfaction of Christ in Answer to Dr. Hammond 4o. Of the Mortification of Sin in Pelievers with a resolution of sundry cases of 〈◊〉 thereunto belonging 8o. Of Temptation the nature and power of it the danger of entering into it and the means preventing the danger with a Resolution of sundry Cases thereunto belonging 8o. Providentiall Alterations in their subserviency to Christs Exaltation open'd in a Sermon on Ezech 17. ver 24. 4o. A Sermon concerning the Kingdom of Christ and Power of the Civil Magistrate about things of the Worship of God on Dan. 7. 16. 4o. Gods work in 〈◊〉 Zion and his peoples duty thereupon on Isaiah 14. 32. 4o. Of Schism in reference to the present differences in Religion 8o. A Review of the true Nature of Schism in Answer to Mr. Cawdrey 8o. A Defence of Mr. Jo. Cotton and a Reply to Mr. Cawdrey about the Nature of Schism 8o. Diatriba de Justitia divina 8o. Of Communion with God the Father Son and Holy Ghost each person distinctly in Love Grace and Consolation 4o. Of the Divine 〈◊〉 Authority self-evidencing Light and power of the Scriptures Also a Vindication of the Purity and Integrity of the Hebrew and Greek Texts in some considerations on the Prolegomena and Appendix to the late Biblia Polyglotta 8o. Pro Sacris Scripturis adversus hujus temporis Fanaticos Exercitationes Apologeticae quatuor 8o. Books written by Mr. Hodges A Treatise of Prayer or an Apology for the use of the Lords Prayer 12o. A Scripture Catechisme towards the Confutation of sundry Errors some of them of the present times 8o. The 〈◊〉 Head Crowned a Funeral Sermon on Proverbs 16. 31. 4o. A Cordial against the fear of death a Sermon on Heb. 2. 15. 4o. Books written by Dr. Wallis Mathesis Universalis sive Arithmeticum opus integrum 4o. Adversus Meibomii de proportionibus 4o. De Angulo Contactus Semicirculis 4o. De Sectionibus Conicis 〈◊〉 4o. Arithmetica 〈◊〉 4o. Eclipseos Solaris observatio 4o. Commercium Epistolitum de quaestionibus quibusdam Mathematicis nuper habitum 4o. Mens sobria serio commendata Concio lat Expositio Epistolae ad Titum 8o. Grammatica Linguae Anglicanae 8o. Due Correction for Mr. Hobbs 8o. Hobbiani Puncti dispunctio 8o. Books written by Dr. Zouch Cases and Questions resolved in the Civil Law 8o. Juris Judicii Fecialis sive Juris inter Gentes 4o. Specimen 〈◊〉 Juris 〈◊〉 cum designatione Authorum 〈◊〉 quibus in 〈◊〉 partem disseruntur 4o. De Legati delinquentis Judice competente dissertatio 12o. Eruditionis Ingenuae specimina scil Artium Logicae Dialect Rhetor. Moralis Philosoph 12o. Quaestionum Juris Civilis Centuria Non minus ad Legum Generalium 〈◊〉 quam ad studiosorum Exercitationem accommoda 12o. newly publisht Conciones Octo ad Academicos Oxon. Latinè habitae Epistolarum Decas Auth. Hen. Wilkinson S. Th. D. 8o. Rob. 〈◊〉 Philos. Theologiae Ancillans 12o. Rob. Baronii Metaphysica Generalis Special omnia ad usum Theologiae accomodata 12o. Latium Lyceū Graeca cum latinis sive Gram. Artis in utraque lingua lucidissima Auth. Rob. Wickens 8o. Exercitatio Theolog. de Insipientiâ rationis humanae Gratiā Christi destitutae in rebus fidei Aut. R. Crosse Col. Linc. 4o. Fur pro Tribunali Examen Dialeg cui inscribitur Fur Praedestinatus Auth. Geo. Kendal S. Th. D. 8o. Miscellanea sive Meditat Orationes c. Auth. Ed. Ellis 12o. Homerus 〈◊〉 sive Comparatio Homeri cum Scriptoribus Sacris quoad normam loquendi Auth. Zach. Bogan 8o. Exercitationes aliquot Metaphysicae Aut. Tho. Barlow Col. Regin 4o. Juelli Apologia Ecclesiae Anglicanae graec lat 8o. Tract de Demonstratione Aut. 〈◊〉 〈◊〉 8o. Dionysius Longinus de Grandi-loquentiae graec lat cum Notis 8o. Stratagemata Satanae Aut. Jacob Acontium 8o. Jul. Lu. Florus de Rebus à Romanis gestis cum Annot. 〈◊〉 Stadii Claud. Salmasii 12o. Eryci Puteani Suada Attica sive Orationum select Syntagma 8o. Eryci Puteani Historia Insubrica 12o. Jo. Bambrigii Astronom Profes Saviliani in Acad. Ox. Canicularia Quibus accesserunt Insigniorum aliquot Stellarum Longitudines latitud ex Astron. obser Vlugbeigi 8o. Adagialia sacra Novi 〈◊〉 selecta