this world they are in no better a condition then poore scullion boyes that stinke with grease and are blacked all over with smoake and soote yet in the resurrection they shal be as the wings of a dove covered with silver and her feathers with yellow gold that is they shall glister as the beautifull wings of a Dove that are of a silver and golden colour the day of Iudgment is termed by Peter times of refreshing tempor a refrigerii times of cooling and the hope of this may support against even a siery tryall 1 〈◊〉 4. 12. In ver 21. of the same chapter it is entituled the day of restitution of all things and this may digest the highest outward losses for there is nothing that iniustice and tyranny can bereave us of but the glory of that day will make ample recompense for it Matth. 19. 29. In Rom. 8. 19. it is stiled the manifestation of the Sons of God here Gods sons are under a cloud the world treates them like the worst of slaves but then their Son-ship shall be manifested unto all by Christ's publique invitation of them unto a full possession of their glorious inheritance the Kingdome prepared for them before the foundations of the world here the silthy conversation of the wicked will be unto the iust a perpetuall corrosive and vexation but the day of Judgment will for ever deliver them from their company so that afterwards they shall never heare so much as an idle word never see so much as a sinfull act or a scandalous obiect the Son of man shall send forth his Angels and they shall gather out of his Kingdome all things that offend and them which do iniquity Matth. 13. 41. Thirdly and lastly the day of Judgment may cheare against even the terrors of death it selfe and in pursuite of this branch of the use I shall only mind you of two appellations given unto the day of Judgment in Scripture First In Matth. 19. 28. as some point the words it is termed by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the regeneration it will then be as it were a new birth day unto the bodies of the Saints the earth will then prove a teeming mother and bring them forth in a new and glorious state Secondly The Apostle Paul calls it the day of redemption Eph. 4. 30. to wit from death and all its consequents that debase the body all the corruption and dishonour of the grave unto all them that belong truly unto Christ we may apply those his words Luke 21. 28. Looke up and lift up your heads for the day of your redemption draweth nigh Thirdly we may hence be exhorted unto an expectation of and preparation for this day 1. Expectation of it for this is that which will infallibly seale up unto our soules all the ineffable comforts of this day unto 〈◊〉 that looke for Christ shall he appeare the second time without sinne unto salvation Heb. 9. 28. Here we have a double 〈◊〉 of Christs second appearing 〈◊〉 cujus and 〈◊〉 cui 1. Finis Cujus the end for which he shall appeare the second 〈◊〉 unto salvation 2. Finis Cui the end unto whom unto them that looke for him The word is a double Compound of two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word then implieth a desirous and hopefull expectation of that which is apprehended as good so that from the words we may gather that Christ will bring salvation unto all those that looke and long for his second appearing as a desirable thing there is laid up a crowne of righteousnesse which the Lord the righteous Judge shall give unto them that love his appearing 2 Tim. 4. 8. That love it with a love of desire now if those prisoners whom their own heinous misdeeds and the law have marked out for condemnation cannot desire the approach of the Assises and the coming of the judg how is it possible that the revelation of the Lord Jesus from Heaven with his mighty Angels in flaming fire should be desired by those that 〈◊〉 〈◊〉 God and obey 〈◊〉 the Gospell of the Lord Jesus Christ seeing then he will take vengeance on them and they shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thes. 1. 7 8 9. the Apostle in his description of those that waite for 〈◊〉 Adoption to wit the redemption of their bodies 〈◊〉 8. 23 gives two characters of them 1. They have in generall all sanctifying and saving graces they have the first fruits of the spirit and these are a pawne unto them of their future fulnesse of both grace and glory 2. In particular they have the grace of repentance or humiliation they groane under the burthen of sin within themselves that is as 〈◊〉 glosseth it ex imo corde from the bottome of their hearts our selves also which have the first fruits of the spirit even we our selves groane withim our selves waiting for the adoption to wit the redemption of our bodies By this description then there are excluded from being waiters for the sull manifestation and effect of Adoption 1. In generall all unsanctified persons that are destitute of even the first degree of regeneration and so their soules are part of the suburbs of Hell as being replenished with the initials thereof reigning and unmortified sins 2. Particularly all unrepentant and unhumbled sinners that do not groane to be disburthened of sin as feeling it no load unto their spirits In Gal. 5. 5. Paul professeth in the name of all believers of the Jewes that their waiting for the hope of righteousnesse had two causes the spirit and faith we through the spirit waite for the hope of righteousnesse by faith and what he saith of believers of the Circumcision is appliable unto those of the uncircumcision also therefore unspirituall and carnall persons that are not governed by the spirit that do not walke in the spirit and unbelievers that are destitute of a justifying faith that uniteth with Christ and transformeth the heart can never whilst such attaine a due expectancy of that day wherein there will be a full revelation and fruition of the hope of righteousnesse that is eternall life which now is only an object of hope In Phil. 3. 20. you shall find that those who looke from Heaven for the Lord Jesus Christ as a Saviour are such whose conversation is allready in Heaven the thoughts of their minds and the affections of their hearts are in Heaven their aimes and desires are Heaven-ward their actions savour of Heaven whereas on the contrary they that mind earthly things vers 19. who have their hearts as it were nailed and glued unto the earth would not have so much as a thought of Heaven if they could be secure from Hell but would be very well contented to have their perpetuall abode on the face of the earth and would be
be patient untill then and afterwards there will be no further tryall of your patience 3. By it's cause establish your hearts In the next 〈◊〉 consider we the arguments by which the Apostle enforceth this his exhortation unto patience and they 〈◊〉 two 1 A 〈◊〉 of it 2. A promise of reward unto it 1. A 〈◊〉 of it behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it untill he receive the early and latter raine 〈◊〉 ye also patient With a comparison in point of quality similitude there is joyned another in point of quantity a comparison of unequals so that the argument proceeds à minori ad majus from the lesse unto the greater if husbandmen wait with such long patience for the precious fruits of the earth how much more should Christians wait with all possible patience for the farre more precious objects of their faith and hope But the second argument is more to our purpose and that is the promise of reward unto this patience in the day of judgment for the coming of the Lord draweth nigh and he when he cometh will recompense your patience with such a glorious crowne as shall make a whole age of affliction and misery spent in expectation of it to seeme but a few dayes as Jac. b's time of service seemed unto him for the love of Rachell Gen. 29. 20. The very same motive is used in the next verse to 〈◊〉 from the effects of in patience Grudge not one against 〈◊〉 〈◊〉 lest ye be condemned behold the Judge standeth before the 〈◊〉 the latter words are a 〈◊〉 expression of the neernes of a thing so likewise ye when you shall see all these things know that it is neare even at the doores Matth. 24. 33 the words read in our translation grudge not one against another are in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the margent it is thus varied groane or grieve not to wit either out of 〈◊〉 or envy Unto both sortes of groanes I shall shew how the neare approach of the Judge is suited as a disswasive 1. Groane not against others out of a desire of revenge for injuries received from them for behold the Judge standeth at the doore Vengeance is one of God's royall prerogatives Rom. 12. 19. Deut. 32. 35 and the day of judgement is the time which he hath set apart in a more speciall manner for the compleat inflicting of it God will recompense when he judgeth his people Heb. 10. 30. It is a righteous thing with God to recompense tribulation to them that trouble you and to you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire 2 Thes. 1. vers 6. 7 8 avenge not your selves therefore but rather give place unto wrath Rom. 12. 19 and commit your cause unto him whose insinitenesse will have a more tender resentment of your wrongs then your owne narrow hearts arecapable of No injuries cut deeper in mens spirits than those of tribunals for what greater aggravation almost can there be of a man's wrongs than to have them to be authorized by the abused Law and cloaked with a pretence of Justice and yet this is a mischiefe that sometimes Judges of the greatest both ability and integrity may be unable to prevent for unto the administration of Justice there be very many that have a concurrence and therefore it may be hindred by the default of the least and lowest instrument even as the motion of a clocke will prove irregular if the least wheele or but pin be out of order alse witnesses may misguide both Jury and Judge nay suppose the witnesses give a true and full testimony and the Judge be as the woman of Tekoah said of David 2 Sam. 14. 20. wise according to the wisdome of an Angell of God and discharge his part exactly in directing the evidence in recapitulating selecting and collating the materiall points of that which hath been said yet one crafty and willfull knave in a tame Jury may pervert or disturbe Justice but now against the perjury of witnesses the unjustice of Judges Jurers Counsellers Attourneys Clarkes there is not the poorest wretch but may enter his appeale unto a Judge that can neither deceive nor be deceived and this should make him in patience to 〈◊〉 his soule and take up such an estimate of the unrighteous both verdict and sentence of men as Paul had of humane unjust judgments in the generall private as well as publique with me it is a very small thing that I should be judged of you or of man's judgment 1 Cor. 4. 3 in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of man's day or a humane day man's day by a metonymy of the Adjunct is put for man's judgment and it is a phrase taken from ordinary Courts in which set dayes are appointed for judgment Hierome thinketh that it is a forme of speech proper unto the Cilicians among'st whom Paul first learn'd his Greek as being borne at Tarsus a City in Cilicia others take it for a Hebraisme for with the Hebrewes say they the day of the Lord signifies the judgment of the Lord and so man's day may in like manner signifie man's judgment the like also is in use among'st the Latines with whom diem dicere is in jus 〈◊〉 here is an opposition imployed betwixt man's day and the Lord's day Paul knew that in the Lord's day he should be acquitted and so long it was a matter of light moment with him to be condemned in man's day if a man can say as Job 〈◊〉 hold my witnesse is in Heaven and my record is on high why then he is beyond the reach of a slavish feare or a distempered sorrow that may arise from the falsenesse of testimonies from a pack't jury a Corrupt Judge an unfaithfull Lawyer God knoweth thine innocency and he both can and will cleare it if thy cause be just and yet miscary here 〈◊〉 it unto the Lord and he will in his day bring forth thy 〈◊〉 as the light and thy judgment as the noone-day Ps. 37. v. 5. 6 〈◊〉 having shewn how prone men are to abuse authority unto oppression he comforteth and encourageth those that are oppressed with a consideration of Gods future judgment Eccles. 3 16 17. And moreover I saw under the Sun the place of Judgment that wickednesse was 〈◊〉 and the place of 〈◊〉 that iniquity was there I said in mine heart God shall judge the righteous and the 〈◊〉 for there is a time there for every purpose and for every worke That worldly power and authority is no branch of true happinesse but a meere vanity the Preacher proves from its being subject to be abused unto wrong and injustice for let men have what opinion they will of it yet because it is liable to so great a mischiefe the utmost it can render if severed from the feare of God is a glorious
is bound to know such an errour is at least indirectè voluntary and sinsull and cannot oblige A Second exception Conscience hath no power to oblige but what it deriveth from God and therefore what it obligeth unto God also obligeth unto and God is the morall cause and consequently the Authour of whatsoever he obligeth to but he cannot be the morall cause and authour of that which is sinne and unlawfull either per se or per accidens and therefore neither he nor his deputy Conscience can oblige so much as per accidens unto that which is unlawfull A Third exception shall be the objection of Durand in the place above quoted Sola vera notitia de re 〈◊〉 non 〈◊〉 〈◊〉 magis confirmat sed vera notitia de eo quod 〈◊〉 conscientia dictat tollit 〈◊〉 ergo obligatio nulla suit To be well informed and to have a true knowledg of a thing cannot take away any obligation to it But to be well informed and to have a true knowledg concerning that which an erroneous Conscience dictates takes away all obligation to it Therefore there was never any such thing as an obligation to it The most considerable objection is that of 〈◊〉 Sum Theol. 2. part p. 1. tom 2. tract 1. cap. 4. Durandus còncedit illum p 〈◊〉 qui operatur contra hanc conscientiam Ergo debet 〈◊〉 〈◊〉 hanc conscientiam obligare Nam ubi non est 〈◊〉 ibi 〈◊〉 〈◊〉 Durand grants that he sinneth who acts against an erroneous Conscience therefore he ought also to grant that an erroneous conscience obligeth for where there is no obligation there can be no sin But the answer hereunto is very easy by distinguishing concerning obligation which is twofold either as touching the 〈◊〉 or manner of actions Though there be no obligation as touching the matter of such actions concerning which an erroneous Conscience dictates yet there is a generall obligation as 〈◊〉 the manner of all actions that they be done without the Contempt of conscience and therefore in every action where conscience is contemned sin is committed Quaevis voluntas saith Aquinas 2 dae q. 19. art 5. à ratione sive 〈◊〉 sive errante discordans semper est mala Which brings me unto my third conclusion Allthough this erroneous conceit of the unlawfullnesse of this action 〈◊〉 to be necessary either in its nature or at least in its use because lawfully commanded by authority doth not obligare that is so bind as that I must follow it yet it doth ligare so intangle and perplex as that I cannot without sin oppose it and for this I shall alledge these following reasons First because whosoever goeth against his Conscience whether ill or well informed it matters not goes against the will of God although not for the thing he doth yet for the manner of doing it although not 〈◊〉 yet formally and interpretatively because whatsoever the Conscience 〈◊〉 a man takes for the will of God each mans Conscience being 〈◊〉 Deputy God to informe and direct him Looke as he who reviles wounds kills a private man mistaking him for the King is guilty of high treason against the King himselfe so he that ' thwarts the judgment of even an erroneous Conscience fights against God warres against Heaven because what his conscience saies he thinks to be the voice of Heaven Thus you see that he who acts against an erroneous Conscience in such an action 〈◊〉 himselfe as disaffected towards God for he knowingly adventureth upon that which he thinketh will infinitely displease him And in a second place such an action is an argument of disaffection towards that rule of our morall actions which God hath appointed he that hath an erroneous Conscience supposeth it to be right and well informed and therefore if he act against it he slights that which he takes to be the rule of his working and therefore his action is for the 〈◊〉 of it lawlesse and irregular Thirdly in such an action there is a depraved affection towards sin and that in Morals is the fountaine of all ilnesse If a mans conscience be right and well informed and he act against it every one will grant that such an action proceeds from the love of that which is sinne and there is the same reason to say as much of that action which is against the dictate of an erring Conscience Besides these reasons I shall alledge Scriptures to omit Rom 〈◊〉 23. allready spoken of 〈◊〉 quotes also Rom. 14. 14. To him that esteemeth any thing to be uncleane to him it is uncleane The learned Dr Hammond alledgeth for the same purpose the 1 Cor. 8. 7. For some with Conscience of the Idoll i e. 〈◊〉 resolved in mind that it is not lawfull to eat or taste of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part or portion of the Idol-feast whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the idol table or having bought it at the shambles as it seems was the fashion of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sold there at second hand chap. 10. 25. 〈◊〉 it unlawfull to eat any meat consecrated to that use do yet eat that which is of this nature and by so doing their weake i. e. uninstructed Conscience is polluted i. e. they sin against their Conscience do that which they are perswaded they may not doe which although it be never so innocent and harmlesse thing in it selfe an Idoll being simply nothing yet to them which do it when they thinke it unlawfull and all have not knowledge saith he in the beginning of the verse i. e. are not sufficiently instructed in their duty it is pollution or sin I shall proceed unto the fourth and last conclusion The only way then for a man to rescue himselfe out of these difficulties is to rectify his Conscience to depose and correct the errour thereof so he shall escape contempt of the judgment of his own Conscience on the one hand and breach of either Gods or mans lawes on the other This Rayunaudus from whom I know none do dissent expresseth as followeth Moral disc dist 4. q. 3. art 1. n. 247. Unum igitur illud subsidium superest ut judicium de malitiâ vincibilitèr errans abjiciatur Si enim neque adhaerere ei licet ut primo loco monstravimus neque illi obsistere ut nunc diximus non aliud superesse potest quà m ut homo errorem depellat quod posse supponitur 〈◊〉 de malitiâ sensum induat alioqui quocunque se vertat in culpâ erit An imaginary appearance of evill issues Secondly from the supposals of not only ourselves but others that censure it whose judgments are either misled by ignorance and weaknesse or else blinded through pride and prejudice such was that in the moving of Hannah's lips not afforded by her fact but only fastned on it by old Eli his hasty censoriousnesse no other appearance of evill was there in our
by the King v. 21. Why even this evill appearance this seeming this making as if he did eat of the flesh taken from the sacrifice commanded by the King so deepely disrelished him as that he chose death before it For it becommeth not our age saith he in any wise to dissemble whereby many young persons might think that 〈◊〉 being four score years old and ten was now gone to a strang religion so they through mine hypocrisy and desire to live a little time and a moment longer should be deceived by me and I get a stain to my old age and make it abominable v. 24 25. But why mention I 〈◊〉 behold the example of one greater then Eleazar the example of the rule and patterne of holines unto the Church Christ Iesus God blessed for ever whose example in Morals and matters of ordinary obedience amounts ever unto the authority of a command How exemplarie he was in this particular you may reade Matth. c. 17. from v. 24 unto the end of the Chapter There you have him performing an action not for that omission of it would have been evill but because in opinion of the Jewes it would have given shew of evill For if first you understand the words as most Interpreters do of the tribute to be paid unto the secular Magistrate then sinfull it had not been in our Saviour to have refused paiment of tribute unto Caesar. For how could the Son to the living God who was King of Kinges and Lord of Lords King of heaven and earth whose the earth and all the 〈◊〉 thereof was be justly tributary unto any mortall The Kinges of the earth take tribute or custome not of their owne children however they expect obedience from them but of strangers because paying of tribute denoteth some degree or kinde of Servitude The children then are free vers 25 26. Therefore from all taxes and impositions justly was to be exempted Christ the Son of David there was no reason he should pay tribute unto Caesar nay more reason he being of the blood royall should receive tribute from the Jewes than Caesar a forrainer having no title to the Crowne but that which the sword gave him Not paiment constant denyall of paiment had not been you see morally evill in our Saviour and yet because it would have borne appearance of an evill of disloyaltie and disobedience and so have drawn prejudices against and scandall upon his unspotted person holy and heavenly office and doctrine because seemingly it would have crossed a doctrine he afterwards delivered Render unto Caesar the things which are Caesars therefore he stands not to pleade his priviledge but voluntarily parted with his right payed the tribute and to pay it wrought a miracle notwithstanding Peter lest we should offend them goe thou to the 〈◊〉 and cast an hook and take up the fish that first cometh up and when thou hast opened his mouth thou shalt find a peice of money that take and give unto them for me and thee vers 27. Or if secondly with the learned Cameron you rather conceive to be here meant the halfe shekell which by prescript of the Ceremoniall Law Exod. 30. was by the Jewes to be paid for the use of the Sanctuary Why yet so also sinfull it had not been in our Saviour to have refused paying of it for first it was a Ceremonie and the Ceremoniall Law Christ was above Lord he was of the Sabbath Matth. c. 12. ver 8. Mar. c. 2. v. 28. where it is manifest thinks Cameron the Sabbath should 〈◊〉 signify the whole Ceremomall Law Then secondly this Ceremony together with Sacrifices and all other Legall typicall Ceremonies presupposed sin in the party to whom they were commanded and were a note or badge contracted by sinne and therefore reach not unto Christ a man without sin Thirdly as our Saviour well argues even as Kings of the earth take not tribute of their owne Children so neither the King of Heaven of his Sonne therefore seing this halfe shekel is a tribute to be paid to the King of Heaven for the Tabernacle of witnesse 2 Chro. 24. 6. Christ was certainely free and so might lawfully have refused to pay it Yet because the Iewes would have taken offence and umbrages at such his resusall and charg'd it with appearance of a profane contempt of the Law of Moses and the Sanctuary therefore he voluntarily paid it and so became a Jew to the Jewes as under the Law to them that were under the Law Notwithstanding lest we should offend c. And if this be the sense of the place what is said of this one Ceremonie may be applyed unto all for one of the reasons and ends why Christ observed the whole Ceremoniall Law was to prevent scandall to abstaine from all appearance of evill In nature saith Cameron there is appetitus quidem unionis which causeth things to be moved and to rest often besides the proper condition of their particular nature whence sometimes light things are moved downewards heavie things upwards Unto this appetite of union in nature there is answerable in grace the desire to promote Gods glory which often inclineth and carrieth the Godly beyond and besides the ordinary obligations arising out of their particular and personall conditions and relations And unto the measure of grace is proportionable the degree of the desire of Gods glory so that the holier any one is the more vehemently he desireth the promotion thereof and if it require any thing to be done of him why he will do it although otherwise by vertue of his particular and personall condition he be not bound thereunto Therefore although Christ secundum 〈◊〉 rationem personae suae if we eye the speciall consideration and dignity of his person was not tyed to keepe the Ceremoniall Law yet he kept it in as much as the Glory of God required him so to doe If you demand how the glory of God exacted this at Christs hands why Christ himselfe tells us Nè simus illis scandalo lest we should offend them for if Christ had not observed the Ceremoniall law he had doubtlesse wonderfully estranged the Jewes from him In observing it then he did but as Kings often doe in stooping to many things unto which they are no waies obliged for to win the hearts and affections of their humorous subjects This example of our Saviour was followed by the Apâ—stles and elders in the first generall Councill at Jerusalem where they impâ—sed upon the Gentiles abstinence from meat offered to Idols from things strangled and from blood Acts 15. 29. Not for that these meats were in themselves uncleane and abominable but because they appeared to be so to the froward and peevish Jewes who were kept off from Christ because these meats in which they supposed to be such abomination and uncleanesse were usually eaten by the Christians But this was but a temporary injunction they gave to others Let us view their own practice Maintenance for
〈◊〉 of the Lord should the Lawyer say my advice and pleadings shall be all guided by Conscience and squared by law and justice knowing the terrour of the Lord the Souldier should say I will 〈◊〉 〈◊〉 to no man neither accuse any falsly and be content with my wages Luk. 3. 14. I will be of good courage and play the man for my people and for the cities of my God and the Lord 〈◊〉 that which 〈◊〉 him good 2 Sam. 10. 12. A fourth duty of this sort under which the last mentioned may be comprehended as the particular under the generall is a diligent use and faithfull imployment of all the talents we have received from God whether bona animi corporis or fortunae whether they be goods and 〈◊〉 of the mind or of the body or of fortune as they are usually called the least ability or opportunity that we have for the doing of any good for they are all our maste'rs goods Matth. 25. 14 our Lord's 〈◊〉 vers 18 and we enjoy them but as stewards factors or trustees and so stand accountable how we have used them and in the universall Audit God will punish not only the misimployment and abuse but also the non-imployment of our talents the world applaudes the politique retirednesse of those that napkin 〈◊〉 talents or hide them in the 〈◊〉 that bury their parts and gifts in an obscure privacy though they have from both God and man many a 〈◊〉 call unto publique imploiment but the sharp check and terrible censure of these men by Christ at the last day will discover them to be the arrantest fooles that ever were upon the face of the earth every slothfull and unprofitable servant shall then be pronounced to be a wicked servant Matth. 25. 26 and he shall be condemned to be cast into utter 〈◊〉 vers 30 that is into Hell which is so termed because it is infinitely remooved from the light that is joy comfort and happinesse of Heaven but he shall suffer not only a privative punishment a punishment of losse but also a positive punishment a punishment of sense there shall be weeping and gnashing of teeth ibid but now cast we our eye one the other side and see with what approbation and reward Christ will reward him that duely useth and imploieth his talents vers 21 his Lord said unto him well done thou good and faithfull Servant thou hast been faithfull over a 〈◊〉 things I will make thee ruler over many things enter thou into the joy of thy Lord. Carnall men looke upon him as a busy and forward foole but Christ will proclaime him in the hearing of all the world to be a good and faithfull Servant and how should this cheare and encourage against all the miscensures and reproaches of men but his reward will be not only verball but reall and this is expressed 1 in metaphoricall 2 in proper termes 1. In metaphoricall termes thou hast been faithfull over a few things I will make thee ruler over many things or as it is in Luk. 19 because thou hast been faithful in a very little have thou authority ouer tenne Cities vers 17 and over five 〈◊〉 vers 19 Our Saviour here alludes unto the custome of great Princes that reward those who 〈◊〉 their trust and serve them faithfully in inferiour places by preferring them unto profitable and honourable Commanderies 2. In proper termes enter thou into the joy of the Lord that is the joy which thy Lord enjoyeth doe thou share and communicate in it O! how could men be slothsull and unprofitable if they had but respect unto this recompense of 〈◊〉 fellowship with Christ in all his glory The account that we must one day give for all our talents is a very serious and sad Theme for it cal's upon all for mourning and reformation because there is none that can plead totally not guilty as would soone appeare if men would but ballance their receipts of Talents and the imployments of them thou hast good and great parts both naturall and acquired but of what good have they been productive what is the service that thou hast done with them how few are there of thine intimates that have learned any considerable thing from thee Nay doth not thine own family remaine uninstructed and unchatechized ignorant of the first principles of the Oracles of God thou hast a strong memory but it hath been only a storehouse for vanities and not a treasure for good things out of which thou bringest forth things new and 〈◊〉 Matth 13. 52. Thou hast a large portion of temporals but alas how narrow and short is the Catalogue of thy good works that thou canst produce how backward hast thou alwaies been to contribute toward any good cause the wants and necessities of thy poore brethren have loudely cryed unto thee for reliefe and supply when their modesty hath made them silent but thou hast shut the bowels of thy compassion from them 1 Joh. 3. 17. How sharply doth James reprehend the wicked rich merely for their sordid sparing and hording Jam 5. 23. 〈◊〉 to now ye rich men c your riches are corrupted and your garments moth-eaten your gold and silver is cankred and 〈◊〉 rust of 〈◊〉 shall be a witnesse against you and shall eat your flesh as it 〈◊〉 fire ye have heaped treasure together for the last daies Here we have a description of their sinne and a 〈◊〉 of the punishment of it 1. A description of the sin of the Covetous rich that they chose rather to have their goods corrupted spoiled than imployed to good uses their victuals might have refreshed the bowels of the hungry but they rather suffered them to putrify and stinke the garments that lay uselesse in their Wardrobes might have clothed the backes of their naked brethren but they rather let them be 〈◊〉 their gold and silver might have been laid out for many a good use but they had rather it should be cankred and rust in their chests 2. 〈◊〉 is a denuntiation of the punishment of their sinne 〈◊〉 rust of their gold and silver and we may say the same of the corruption and spoiling of their other goods for want of use shall witnesse against them by reflection of their Consciences it shall convince them of base avarice but it shall be not only a witnesse but an executioner it shall eate your 〈◊〉 as it were fire the memory and review of it shall gnaw their Conscience and this corroding of their Conscience shall have an impression upon their bodies it shall 〈◊〉 their 〈◊〉 not for consumption but for 〈◊〉 and it shall be a sore and great torment like that of fire it shall eate your flesh as it were sire their designe may be to amasse up a great heap of treasure to make provision against a rainy day but instead of treasuring up wealth they treasure up unto themselves wrath against the day of wrath Rom. 2. 5 they only adde to the heap of their
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
to man in regard of originall or 〈◊〉 for God immediately produced it and it did not could not flow from any principle of nature this concession is made by Dr. Twisse in his animadversions upon the conference of Arminius with 〈◊〉 pag. 36. 37 c and there justified by him at large against Junius but though this be a very plaine and evident truth yet Arminius doth very weakly confirme it as appeares by Dr. Twisse his examination of all his arguments But there is one argument of his which he urgeth not only in the place cited but also in his Examen of Perkins pag. 587 that merits in a speciall manner to be remarked not so much for the strength and solidity of it as for the facetiousnesse of Dr. Twisse his answer to it Arminius his argument stands thus that which is restored unto man by the supernaturall action of regeneration was at first supernaturall and bestowed upon man by a supernaturall action but holinesse and righteousnesse is restored unto man by a supernaturall act to wit regeneration therefore it was at first supernaturall in it selfe and bestowed upon man by a supernaturall action We shall passe over the greatest part of Dr. Twisse his answer and only pitch upon what he saith unto the major which he invalidates by two instances Christ restored unto many health of body by a supernaturall action it doth not therefore follow that health of body was not naturall unto Adam before his fall it was by a supernaturall action that he restored unto Malchus that eare which Peter with his sword had cut off but it doth not therefore follow that this eare was at first supernaturall unto Malchus But leaving Arminius his argument we confesse that originall righteousnesse was supernaturall unto Adam if you respect the principle of it and thus it was supernaturall unto Adam not only per accidens but also per se it neither did nor could flow from the principles of nature That then which alone is controverted is whither or no originall righteousnesse was supernaturall unto Adam in his state of innocency in respect of the manner of it's inhaesion in and agreement unto the nature of man whether the nature of man could have been created without it Here the Papists generally averre that man might have been created in his pure naturals without originall righteousnesse nay that the contrary of originall righteousnesse concupiscense would naturally have flowne and resulted from the codition and very constitution or composition of his nature and such resultancy was prevented and stayed by the supernaturall gift or grace of originall righteousnesse to illustrate this their opinion they use diverse 〈◊〉 they compare originall righteousnesse unto a rich robe or garment which God threw upon man to cover his naturall nakednesse so that the state of man after the fall of Adam differeth no more from the state of Adam in his pure naturals than a man that is spoiled differeth from a naked man they farther resemble it unto a garland set on the head of a Virgin as also unto Sampsons locks for looke as a garland is not necessary required unto virginity nor the strength that lay in Sampsons locks unto humanity so originall righteousnesse say they was no necessary requisite unto the integrity of man's nature a Virgin may be a Virgin though no garland be put upon her head and when the garand is taken away her virginity remaines untouched and unblemished 〈◊〉 had been a man though no supernaturall strength had layne in his locks and he remained a man still when that strength was departed from him thus say they man might have been created in his pure naturals without the addition of originall righteousnesse because it was not required nececessarily sor the perfecting of his natures integrity and therefore when this originall righteousnesse was taken from him he was only reduced unto the condition of pure and sole nature and his naturals were no wayes vitiated originall righteousnesse was say they as a soveraigne antedote against concupiscence which would have been a naturall disease unto man as a golden bridle to restraine and keep in that feircenesse rebellion and unrulinesse of the inferiour faculties which otherwise would naturally have been unavoidable it was say they as a precious 〈◊〉 that made bright the nature of man and kept it from that rust which necessarily would have growne upon a nature so framed and compounded as ours was 〈◊〉 in lib. 2. sent 32. 〈◊〉 1. out of Anselme likneth originall righteousnesse unto the 〈◊〉 of a ship when the rudder of a ship is wanting or broken how can the Pilot guide it will be in perpetuall perill of being dashed or split upon rockes and quicksands thus if man had been created in his pure naturals without originall righteousnesse he had been as a ship without a rudder so that he could never have steered the vessell of his soule unto it's wished end the haven of heaven for it would have been in continuall danger of shipwracke by the wind of every sensuall passion and desire thus you see how dishonourably they speake of the nature of man which yet was the master-peice of the creation and made as it were by the consultation of the whole Trinity God said let us make man in our image after our likenesse Gen. 1. 26. In opposition unto this doctrine of the Papists I shall lay down 〈◊〉 conclusions wherein I shall wholy lay aside the terme supernaturall and speake only to the thing and matter and indeed it were heartily to be wished that the termes naturall and supernaturall had never been used in this controversy for they have brought no light unto it but occasioned only a strife of words The first 〈◊〉 shall be It was hypothetically impossible for man in the state of innocency to be created with the contradictory of Originall righteousnesse to wit the negation and absence of it The second conclusion It was 〈◊〉 impossible for man to be created with the contrary of originall righteousnesse concupiscence and inclination 〈◊〉 sin To begin with the first conclusion It was hypothetically impossible for man in the state of innocency to be created with the contradictory of originall righteousnesse to wit the negation and absence of it of more briefly It was hypothetically impossible for man to be created without originall righteousnesse I say hypothetically in respect of Gods ordinate power presupposing those decrees of God mentioned in the first part of the question First his decree to make man very good Secondly his decree to prescribe him so high and glorious an end as the glorifying and enjoyment of himselfe an infinite good Thirdly his decree to impose upon him severall lawes obedience to which might bring him unto the said end for without originall righteousnesse it was impossible for any of these decrees to be put in execution without it impossible that he should be made 〈◊〉 good for what goodnesse is correspondent unto a rationall creature but