of thy youth and walke in the waies of thy heart and in the sight of 〈◊〉 eyes as if he should have said pursue thy 〈◊〉 pleasures without check or stop and abridge not thy selfe of any thing that thy heart desireth or delighteth in but to shew that this is but a Sarcasme he presently brings in a dreadsull commination of judgment as a cooling card to 〈◊〉 the the rage and fury of his lusts But know that for all these things God will bring thee to judgment For all these things that is for all thy excesses for all thy intemperate courses for all thy Epicurisme and Sensuality God will bring thee unto Judgment thou mayest perhaps be unwilling to come to a triall but God will compell thee and the Ministers of his justice will dragge thee unto his Tribunall This in its owne nature is an apt and forcible dissuasive as unto all men from all sin so especially unto those that are in the Magistrary or in any office apperteining to justice from those sins that are opposed unto the duties of ther respective places Asterion in Tenedos is memorable for an old custom observed amongst them which was that at the backe of the Judge there alwaies stood a man with an axe advanced as well to terrisie the witnesse from giving false evidence to the Judge as the Judge from pronouncing a false sentence upon the evidence whence the Proverb 〈◊〉 securis But this axe was but a 〈◊〉 crow in comparison of a deep imprestion of the last judgment one would thinke that it should deterre even a Judge that is not very zealous for justice from the perverting of judgment and resusall to doe iustice and make him returne this or the like answer unto all temptations unto unjustice How shall I commit this great wickednesse and sin against the Judge of all Judges What then shall I do when God 〈◊〉 up and when he visiteth what shall I answer him Iob 31. 14. And why should not this meditation have the like influence upon all organs of Justice from the highest unto the lowest from the Sheriffe unto his Bailiffs why should it not affright all Plantiffs from unjust contentious and frivolous actions all Accusers and Informers from suggesting all Witnesses from deposing any untruth all Jurors from 〈◊〉 and partiality in their verdicts and presentments all Lawyers from colouring and palliating bad causes and persons from betraying or delaying the causes of their poore Clients Would all these but sadly Consider that a day will come when all their actions and proceedings at this time shall be revewed and reexamined how 〈◊〉 might it make them against all failings and practises that turne judgment into 〈◊〉 into gall and the fruite of 〈◊〉 into 〈◊〉 Amos. 5. 7 and. 6. 12. that is that turne publique Judicatories into places of bitter banefull and deadly injustice unto the oppressed for of all these their Judge hath a more perfect cognizance then their own Consciences The Prophet Amos tels the great ones of Samaria that they did put farre away the evill day and caused 〈◊〉 〈◊〉 of 〈◊〉 to come neare Amos 6. 3. Although the evill day be there meant primarily of the 〈◊〉 of some particular judgment upon Israel yet it may be extended unto the day of generall judgment which will be unto the wicked in a way of eminency the evill day a day of sad and 〈◊〉 tidings Now if those that have any imployments in publique dispensation or distribution of Justice put farre away from them all thoughts of this day they cause the seat of violence to come neare the 〈◊〉 of justice should be a sanctuary unto the distressed but they who dread not a day of accounts turne it into a seat of unjust and Tyranicall violence and they are very hot and eager in the pursuit of their oppressive courses they cause the seat of violence to come neare Secondly The day of judgment should be a disswasive from even suspected sins from all things that have an appearance of evill When Tunstall Byshop of Durham told Mr Gilpin that he should have a dispensation for non-residence during his travell beyond the 〈◊〉 Mr Gilpin answered that he feared 〈◊〉 he came to stand before Christs Tribunall it would not serve his turne and indeed whosoever will seriously weigh the matter must needs confesse that in the generall we all have very good reason to stick and scruple at those things which we doubt will be disallowed by the supreame and Soveraigne Judge of all rationall Creatures in this sublunary world Me thinks then men should be afraid to adventure upon those recreations fashions or the like concerning the lawfulnesse of which they have not cleare full and evident satisfaction A third duty regarding God unto which we may be exhorted from the day of judgment is love of God and Christ Jesus for the sincere and upright love of them will give admirable erection and embolden against the terrors of that day 1 Joh. 4. 17. Herein is our love made p rfect that we may have boldnesse in the day of judgment because as he is so are we in this world Wheras on the Contrary how can they have boldnesse in the day of judgment whose hearts are here 〈◊〉 with enmity against Jesus Christ by whome God will in that day judge the secrets of men and God reckons all those to be mortall enimies unto him who are cordial friends unto any sin against such what a thundering curse doth Paul denounce 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha there be many learned Expositors that take the word to be an advise unto the third and highest degree of Excommunication that answered unto the Jewish Shammata an accursing of a man unto the coming of Christ without hope of mercy which cannot be done without a Propheticall spirit But against this it may be objected That the mere not loving of Christ is a sin of the heart and therefore comes not under Ecclesiastical Cognizance and censure Unto this Objection I find two answers The first Of the learned and Reverend Doctor Hammond that the not loving of Christ is the denying of him in time of trouble and signifyeth here him that was taynted with the Error of the Gnosticks and so would not confesse Christ in time of persecution A second Is that the not loving of Christ is the sin against the holy Ghost an opposition of Christ and his Gospel out of mere malice and desperate hatred But to make either of these interpretations good we must fly unto a Meiosis whereby lesse is spoken and more implyed and what need we run unto a figure as long as the words are capable of a faire interpretation in their proper sense I shall therefore conclude with Cornelius Alapide Dickson and others that the words containe only a simple denunciation of an eternall curse and damnation to be inflicted at the coming of the Lord to judgment upon
shall be as visible unto all the world as the rising of the Sun is he shall arise with healing in his wings then shall there be a perfect cure of all spirituall diseases whatsoever and ye shall go sorth to wit in the resurrection out of the 〈◊〉 of your graves and grow up as Calves of the stall your glorified bodies shall be endued with vigor and agility they shall leape and skip for joy like fatted Calves and besides ye shall have a full both conquest and triumph over all your adversaries v. 3. And ye shall tread downe the wicked for they shall be as ashes under the soles of your feet in the day that I shall doe this saith the Lord of Hosts Lastly we may hence be exhorted unto zealous and frequent praiers unto God Luk. 21. 36. The end of all things is at hand therefore watch unto prayer 1 Pet. 4. 7 not only pray but be watchfull in prayer men dare not supplicate in a sleepy posture for their lives that are forfeited unto the justice of the Law for dull and drousy supplications bespeake a repulse rather than an answer shall not we then rouze up our selves and stirre up all our abilities when we are suiters for the unmerited salvation of our soules in the day of the Lord Jesus If petitions could prevaile with Judges on earth how would they be even overwhelmed with them now God hath alway an eare and a heart open unto prayers rightly qualified and impossible he should be ever cloyed with it to be an Hearer of Prayer is one of his Titles ô thou that hearest prayer saith David Psal. 65. 2. And shall not this quicken us unto a diligent frequency and most raised fervency in prayer for prevention of the Condemnatory sentence of the last day He that then shall be our Judge is in the meane while to be God's great and sole master of requests and God will be favourable unto every one whome he intercedes for and he will deny his intercession unto none that Cordially and sincerely crave it but yet how seldome are our requests made knowne to God by him for favour and how saint and unzealous are those requests He that the last day shall sit upon a Tribunall of justice now sitteth upon a Throne of grace and a mercy seat and yet how desolate and unfrequented is this Throne of grace this mercy Seat how few and cold are the petitioners that resort unto it it is very strange that we should be so backward and remisse in our prayers here in this life seeing in the next after death in the day of judgment all prayers will be as as bootlesse as the vaine cries of condemned prisoners for mercy unto the Judge though Christ be now an Advocate that offers to plead for any Client who will sue unto him in a due manner yet then his Commission for Advocate expires and he is to enter upon the execution of the Commission of a Judge and he is to give righteous judgment without the least partiality Secondly there be another sort of duties unto which the day of judgment excites that concerne our selves and they are foure 1 Watchfulnesse 2. Sobriety 3. Diligence and faithsulnesse in our particular callings 4. A Diligent use and faithfull imployment of all our Taleuts c. First watchfulnesse and that over all our duties and actions against the temptations of all our spirituall adversaries Satan the world and our own deceitfull hearts unto this watchfulnesse our Saviour and the Apostle presse from the 〈◊〉 and uncertainty of the day of judgment the certainty that it shall be the uncertainty when it shall be Matth. 24. 42 43 44. Marke 13 32. 33 34 35 36 37. Thes. 5 2 3 6. Luk. 21. v. 35. 36. That day shall come as a snare on all them that dwell on the face of the whole 〈◊〉 Watch ye therefore c. that ye may be accounted worthy to escape all these things that shall come to passe and to stand before the Son of man The worthinesse that our Saviour speakes of is a worthinesse of fitnesse not desert and may be expounded by that of the Apostle Col. 1. 12. Made meet to be partakers of the inheritance of the Saints in light unwatchsull soules are unprepared for judgment and consequently unqualified for Heaven When Epaminondas sound a 〈◊〉 sleeping he ran him through The Lord hath appointed every one to be a spirituall watchman What I say unto you I say unto all watch Mark 13. 37 and when the Captaine of our Salvation shall be walking his great round in the day of judgment if he find any securely sleeping and snorting in sinne having their soules ungarded and the Gates of their hearts lying wide open unto the enemy what can such expect but the extremity of martiall Law indeed the wise Virgins may slumber and sleep Matth. 25. 5 but it is only a slumber of insirmity each of them may say as the Church Cant. 5 2. I sleep but my heart waketh that is my regenerate part the spirit striveth and struggleth with the flesh to shake of all drouzinesse so that in regard of the constant bent of my heart I am alwayes vigilant A Second duty regarding our selves unto which by the Consideration of the day of Judgment we may be stirred up is sobriety The Apostles Paul and Peter joyne vigilancy and sobriety together because sobriety is a great help and furtherance unto vigilancy and they propound the day of judgment to enforce the practice of both 1 Thes. 5. 2 6. For your selves know perfectly the day of the Lord so cometh as a thief in the night Therefore let us not sleep as doe others but let us watch and be sober 1 Pet. 4. 7. But the 〈◊〉 of all things is at hand be ye therefore sober and watch c. Aquinas points at two acceptions of the word sobriety one more strict and restrained and thus taken it moderates the appetite in the use of drinkes the other more large and generall and according unto this it puts due bounds and limits unto our desires of and endeavours after all things temporall it keeps in all things that measure which is requisite the opposites of sobriety in each sense are a virtuall denyall of the day of judgment not only they that are drunke with wine and strong drinke but they that are intoxicated with coveteousnesse or any kind of Epicurisme carry themselves as if they thought there were no day of generall account and hereupon our Saviour dehorting from things that expose unto the hazard of a suddaine and unexpected surprizall by that day coupleth in his said exhortation the cares of this life with 〈◊〉 and drunkennesse And take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkennesse and cares of this life and so that day come upon you unawares for as a snare shall it come on all them that dwell on the face of
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
all are of that opinion that he ever read And for this coherence take these two Reasons 1. Our Saviour proceeds in a way of aggravating the now mentioned Blasphemy But if by every idle word you understand every grossely wicked and blasphemous word there will be little aggravation hereof for to say that every wicked lying blasphemous word that men shall speake they shall give account thereof in the day of judgment falls very short of what was spoken allready of this blasphemy vers 31. 32. That it was a blasphemy against the Holy Ghost and not to be forgiven either in this world or in the world to come 2. Compare we these words with those immediately foregoing vers 35. A good man out of the good treasure of the heart bringeth forth good things and an evill man out of the 〈◊〉 treasure bringeth forth evill things In the latter part of these words by evill things are understood such evill words as were notoriously such such as even the Pharisees acknowledged to be so The Idle words then in vers 36. are distinguished from them as may very probably be gathered from the Antithesis insinuated in the particle but But I say unto you every idle word that men shall 〈◊〉 they shall give account thereof in the day of Judgment It is apparent that our Saviour spake of such words whose sinfulnesse seemed strange and new unto such loose commentators on the Law as the Pharisees were And it is very observable that he ushereth in this his commination against every idle word with the very same forme of speech that he useth chapt 5. vers 12 28 31 34 39 44. In his correction of their corrupt glosses upon the law of God So then our Saviour speakes of that which sounded as very harsh and rigid doctrine in the eares of the Pharisees But I say unto you that every idle word that men shall speak 〈◊〉 shall give an account thereof in the day of Judgment Notwithstanding your slighting thoughts of your vaine and unprofitable discourse I who am the truth and know fully the mind of God as being alwaies in his bosome doe assure you that every idle word which men shall speak every word which is not referred unto a good end they shall give an account thereof in the day of Judgment 2. Enquire we what it is to give an account of every idle word in the day of Judgment The phrase sometimes signifies onely triall and examination Luk. 16. 2. Heb. 13. 17. But that here it importeth condemnation and punishment Suarez proveth from the scope of the words which was to terrifie the Pharisees for their blasphemy and to deterre others from the like by displaying and amplifying the severity of Gods judgment against it And unto this the threatning of punishment and condemnation for every idle word is more conducing then a proposall of a bare tryall and examination of every idle word which is agreeable unto the best words and works of men 〈◊〉 for them 〈◊〉 may give an account with joy Heb. 13. 17. In the words then there is plainly a Metalepsis the Antecedent to give an account in the day of Judgment is put for the consequent to be punished in hell-fire Every idle word that men shall speak they shall give an account thereof in the day of Judgment that is they without repentance shall be condemned and everlastingly punished for it And this acception of the phrase we find elsewhere as 1 Pet. 4. 5. I passe on unto the third particular how this makes against the indifferency of humane actions considered in their singular and actuall existence I answere because it concludes against the indifferency of any words of men for those words which in the generall and in their own nature are indifferent yet as drawn into exercise and putting on circumstances they are idle if they have no goodnesse adjoyned unto them by reference unto their due and requisite ends And if they be idle they are sinsull and consequently 〈◊〉 indifferent And what is said of idle words of men is applyable unto the idle thoughts and workes of men for the thought of man is a more rationall act then his speech more an act of reason And his rationall works proceed from his thoughts and are of farre greater moment and importance then his words and so in the upshot we may inferre that if mens idle words are not indifferent then neither mens idle thoughts and works And the justnesse of this inference I shall confirme by two arguments 1. Idle words are therefore sinfull because being the birth and product of reason and the free will of man there is not in 〈◊〉 propounded an end suitable unto the reasonable nature of man Now all the vaine thoughts and idle works of men are the issue of reason and freedome of will and therefore because they are not 〈◊〉 unto such an honest end as becomes the dignity of such a rationall creature as man they are faultie and vitious 2. Idle words are therefore morally evill because in them that precious treasure time is wasted in which a man may be more lavish then in the most prodigall mispence of money But now out time is vainly consumed to no good end and purpose in our idle thoughts and works and therefore they are sinfull as well as our idle words and consequently not indifferent A second place is 1 Cor. 10. 31. Whether therefore ye eat or drink or whatsoever ye doe do all unto the Glory of God To eat and to drinke abstractively considered are indifferent actions and yet such actions are here commanded to be referred unto the glory of God and therefore if they be not thus referred they are sinfull And we may say the same of all other actions that are in spccie in their own nature indifferent Capreolus lib. 2. dist 40. quaest 1. pag. 562. noteth that these words of the Apostle Let all things be done unto the Glory of God may be understood two manner of waies negatively or affirmatively 1. Negatively and then the sense is do nothing against 〈◊〉 glory nothing that may dishonour him Things offered unto idols were in themselves the good creatures of God and to eate them an action in it selfe indifferent but to eate them in the Idols Temple was to countenance Idolatry and so a high dishonouring of God To eat them also with the scandall of a weake brother was to prejudice and obstruct the glorifying of Gods name 2dly The words may be understood affirmatively and so there is as Capreolus observeth a threefold reference unto the glory of God 1. Habituall 2. Actuall 3. Virtuall 1. An habituall reference there is unto the glory of God wheresoever there is the habit the grace or vertue of the love of God the principle of actually referring all things unto the glory of God But now this is not sufficient for the habit of love may for a long time lie idle and un-active and be consistent with very grosse sins as
argument rather than a generall suffrage for nemo omnes neminem omnes 〈◊〉 improbable as for one to deceive all so for all to deceive one Rivet makes no doubt but caeteris paribus that is if parts prayer diligence of study after the truth be equall that then a greater and fuller measure of the gist of expounding the Scripture and deciding controversies thereabouts is comn unicated to the publick ministers of the Church whether they execute their function severally and apart in some one particular Church or else jointly conferre and discourse among themselves concernîng the true and genuine sense of the Scriptures in some assemblies call'd lawfully and in the name of Christ than unto severall private men who are neither endowed with so many gifts nor see with so many eyes nor by their private and single meditation can equall the united consultations and enquiries after truth of many And thus you see how farre Christian modesty requireth us to abstaine from assenting to doctrines upon the appearance of evill or falshood which they carry unto those who in interpeting scripture and deciding controversies have committed to them the publick office of direction and instruction of others but yet it taketh not 〈◊〉 us the judgment of private discretion for Christian liberty alloweth us such a freedome of dissenting from or assenting unto what the Church and her ministers say as is to be specified in the next two following rules In a third place therefore although the Church or the greatest and cheifest part of her charge errour and falshood upon such a doctrine yet this bare and single testimony not seconded by any scripture or reason is not to gaine so farre upon our beliefe as that thereupon we should presently reject and dissent from the doctrine thus generally censured with an absolute and peremptory dissent This were to give unto the Churches decisions as high and over-ruling a suffrage in our hearts as is onely due to divine revelations to receive them not as they are indeed the word of men but as if they were the word of God to yeild unto them an absolute divine faith and credence This were a meere Vassallage of our soules understandings faiths unto the authority of an humane testimony a thing utterly unworthy the generosity and freedome of Christian Spirits If God hath indulged to any the exercise of such dominion over mens faiths and consciences alas then to what purpose hath he placed that glorious lamp of reason in our bosomes of what use are our intellectualls What place is there left for St Pauls proving of all things St John's tryall of the Spirits but the truth is that God is so farre from enslaving our understandings or captivating our beliefe unto the judgment of any mortall as that he approves not onely of a forbearance from a flat and absolute 〈◊〉 from doubtfull doctrines thus publickly and generally disliked but also of a full and peremptory assent unto doctrines manifestly true though condemned in a generall Councill as is apparent from the fourth and last rule which is If a doctrine be as true in it selfe so also clearly and evidently by me 〈◊〉 to be so and yet appeare generally to be false unto others of what degree order or condition soever neverthelesse it Commands absolute subscription and assent of the mind without contradiction without hesitancy nay without so much as suspense of judgment If the verity then of a doctrine be apparent it must over-rule the assent of the understanding against the testimony of the whole world For the testimony of men of the wisest holiest men considered either apart or assembled in a councill admits as allwaies of examination and tryall by the ballance of the Sanctuary and rules of right reason so likewise of contradiction and denyall when in it there is an expresse and evident variation from either reason or divine authority In such a cause we may lawfully and safely dissent from it allwaies provided that it be not in an insolent manner but with a reverend child-like and respectfull bashfulnesse But to goe on if I am not to abstaine from assenting to a doctrine manifestly true because it appeares generally to others to be false must I not yet abstaine from publishing from spreading of it either by writing or preaching For answer thou must consider the generall nature and qualitie of the doctrine thus wrongly either 〈◊〉 or suspected of falshood and also of what use and importance it is in regard of the present times and places wherein thou livest and if it prove to be a doctrine either fundamentall or at least of such weight and moment that from the publishing of it will spring a greater good more glory to God and benefits to the Church then the trouble and disquiet it brings can be an evill thou art then at no hand to conceale it so should'st thou be unfaithfull both to God and his Church and become accessary to the betraying nay murther of the truth Si de veritate scandalum sumatur saith Gregory melius est ut scandalum oriatur quà m ut veritas relinquatur If scandall or offence be taken at a truth which the estate and exigence of those soules committed to a mans charge requireth him to publish better suffer the whole world to be scandalized than such a truth disadvantaged either by deniall or but a cowardly smothering and dissembling thereof Quemadmodum enim saith Calvin Charitati subjicienda est nostra libertas ita sub fidei puritate subsidere 〈◊〉 charitas ipsa debet As our liberty is to be subjected to charity 〈◊〉 also our Charity it selfe to faith's puritie But now if it be a doctrine either not fundamentall but of a lower rank and quality wherein both orthodox writers and preachers may vary and abound in their owne sense without prejudice to the foundation or if it be of so small use that upon its divulgement it is not probable there will arise so much honour to God and edification of the Church as may preponderate those mischiefes that hurly-burly those tumults and contentions in the Church which in all likelyhood will ensue thereby thou must then forbeare to vent it either from presse or pulpit so shalt thou best consult for thine own private quiet and publick peace And we must follow after things that make for peace and edification Rom. 14. 19. About such matters to be contentious we have no custome nor the Churches of God and indeed about them to be contentious were the right pranke of a Schismatick for not only he is a Schismatick saith Cameron who maintaines a perverse Tenet a man may hold a very true opinion and yet play the Schismatick and give scandall unto the people of God by delivering it in a rash unpeaceable and unseasonable manner neither in fit place nor due time no necessity urging thereunto for seeing in determining of his opinion the glory of God and weale of the Church lye not at the stake
t is the day of God 2 Pet. 3. 12. and with him a thousand yeares is as one day vers 8. and as little cause have we to stay upon the examination of that in Aquinas Suppl ad tertiam partem quaest 88. artis 2. where because he thinks it impossible that the discussion and sentencing of all the thoughts words and workes of men should be dispatched in the space of a day therefore he concludes that all things shall then be transacted not by vocall locution but mentally in the minds and Consciences of men In the next place we have the Confirmation or proofe of this prediction of a future judgment from the testimony of the Gospel according to my Gospell that is according to that doctrine which I have taught you in preaching the Gospel and this is a proofe of unquestionable credit not to be contradicted by any either humane or Angelicall testimony if any man 〈◊〉 Angell from Heaven preach any other Gospell unto you then that you have received 〈◊〉 him be accursed Gal. 1. 8 9. Here inquire we three things 1. What is meant by Pauls Gospell 2. How Paul termeth it his Gospel 3. In what sense God will judge the secrets of men by Jesus Christ according unto the Gospell of Paul First What is meant by this Gospell of Paul not any History of the birth life and sufferings of our Saviour written by Paul as by Matthew Marke Luke and John but the doctrine of the Gospel concerning Jesus Christ delivered unto them by Paul either in writing or else by word of mouth And hence we may note that the last judgment is a branch of Evangelicall doctrine it was one of the chiefe points that the Apostles had in their Commission to publish God commanded us saith Peter to preach unto the people and to testifie that it is he which was ordained of God to be the Judge both of quick and dead Acts 10. 42. Rolloc thinks that it belongs unto the Gospell only by way of subserviency and preparation but I shall make no scruple to affirme that it appertaineth properly unto the Gospell for it is a consummate act of Christs regall function and that not only in the perfect subduing of enemies but also in the full rewarding of his faithfull subjects unto whom therefore it will be good and acceptable tidings neither is this impeached by its terrour unto the wicked for this is only by accident and so the sweetest and most comfortable points of the Gospell are unto them a savour of death unto death 2 Cor. 2. 16 A second inquiry is why the Gospell is stiled Pauls Gospell according unto my Gospell the same expression we find also Rom. 16. 25. 2 Tim. 6. 8. For answer we must distinguish betwixt the authority and the Ministry or dispensation of the Gospell The Gospell is Gods and Christs in regard of authority for it oweth all its divine worth and authority unto them and therefore is stiled the Gospell of God Rom. 1. 1. the Gospel of our Lord Jesus Christ 2 Thes. 1. 8. the Gospel which was preached by me saith Paul is not after man for I neither received it of man neither was I taught it but by the revelation of Iesus Christ Gal. 1. 1 1 2. The Gospell then is termed Pauls only in regard of Ministry and dispensation because Paul was a Minister a dispensor a Steward amongst 〈◊〉 of the misteries it 〈◊〉 1 Cor. 4. 1 a dispensation of the Gospel saith he is committed to me 1 Cor. 9 17. 〈◊〉 pray I saith Christ for these alone but for them also which believe on me through their word Joh. 17. 20. where Christ termeth his own word the word of his Disciples because they were the Ministers and dispensers thereof And for the same reason the Gospelis termed the report of the Prophets and Apostles who hath believed our report Esa. 53. 1. Thus the Gospell you see is Gods 〈◊〉 and Pauls 't is the Gospel of God and Christ tanquam Authoris 't is the Gospel of Paul tanquam Praedicatoris The third and last inquiry is how and in what sence God shall judge the secrets of men according unto Pauls Gospel according unto my Gospell This clause according to my Gospell may be referrred either unto Jesus Christ or else unto Judge If it be referred unto Jesus Christ then the Apostle in referring them for evidence unto his Gospell doth not teach them so much according unto what rule God will judge as by whom to wit the Mediator which is a point taught and revealed not in the law but in the Gospel If we place this clause according unto my Gospel in order of sense and construction after judge then it may import one of these two things concerning Gods future judgment of the world either a conformity of it unto the Gospel or else the revelation of it by the Gospell 1. A Conformity of it unto the Gospell and so it signifies that the sentence then to be denounced is allready set forth and proclaimed in the Gospell from which the Judge shall not then varie he that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Joh. 3. 36. He that believeth and is baptized shall be saved but he that believeth not shall be damned Mark 16. 16. This is the voice of the Gospell and according to the tenor of this Evangelicall decree as I may say shall God pronounce sentence at the last day to wit a sentence of absolution and benediction upon believers and of condemnation upon unbelievers But now though all that have not believed in Christ Jesus shall that day be condemned yet those Pagans unto whom Christ was never revealed shall not be condemned for their not believing in Christ but for transgression of the Law written in their heart and the reason is because the Obligation of any Law necessarily presupposeth promulgation thereof and therefore those unto whom Christ is not preached cannot be bound to believe in him How can they be condemned for refusall of the Gospell unto whom it was never offered the rule then by which God will judge such will be not the Gospell but the Law of Nature And therefore in a second place I rather believe that according to the Gospell signifies the revelation of the judgment to come by the Gospell God shall judge the secrets of men by Jesus Christ according unto my Gospell that is as verily and certainly as I have foretold you of it in my Gospel in which sence the particle according is taken by our Saviour Matth. 9. 29. according unto your faith be it unto you that is let it be unto you as ye believe Paul least any one should think this his discourse of judgment to come to be a fable or fiction backs it with the authority of the Gospel God shall judge c. according unto my Gospel that is as I have
taught you in my Gospell in the preaching of which I was guided by a full and infallible spirit As for other scripturall proofes besides the text it is needlesse to urge them unto those that have read the Bible for there is hardly any argument wherein it is more plentifull supposing therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the point to be cleare out of Scripture I shall only point at some few Congruences out of the Schoolmen why it should be so Scotus lib. 4. dist 47. assigneth foure Congruences why there should be a generall judgment The first Congruence is because it is meete that all the bad and wicked ones should be finally and everlastingly seperated from all the good for one purpose whereto their outward Conjunction and Communion serveth is for the exercise and triall of the Godly Now there shall come a time wherein the godly shall be no longer exercised tried or vexed with the unrighteous Conversation of the ungodly therefore there must be a finall seperation between them and Consequently a generall judgment that so the generall seperation may appeare to be just wherein the wheat shall be no longer cumbred with the grouth of tares amongst them A second Congruence because the justice of Gods secret judgements of particular persons is not manifest unto all therefore it is reasonable that there should be a generall judgment wherein the justice of Gods sentence in particular judgments shall be made manifest and open to all the world A third Congruence is because as things are from God as their first efficient and author so they are to be reduced and as it were brought back or returned againe unto God as their last end But now besides the speciall 〈◊〉 or outgoings of things from God by that operation of which our Saviour speaketh My Father worketh hitherto and I also worke there was one generall 〈◊〉 or outgoing of all things from God in the first Creation of things therefore by an argument drawn a simili besides the singular and severall reductions of things unto God it is Congruors that of such as belong unto God there should be one finall reduction unto God as unto their end and by consequent there should be one finall sentence distinguishing those who belong unto God by election from the wicked who shall never be reduced unto but for ever severed from Gods glorious presence The fourth and saith Scotus the best Congruence is because it is meet that besides the private and severall admittances of particular believers into possession of the Kingdome of Heaven there should be a publique joint and generall admittance of all believers into inheritance of the Kingdome which was prepared for them before the foundation of the world And besides the private particular and severall condemnations of unbelievers unto the prison of Hell there should be one publique and generall condemnation of all unbelievers unto perpetuall abode in the said prison that so there may be a sequestration as it were of two families or Cities the houshold of God and of faith and the family or brood of Satan Unto these Congruences of Scotus I shall adde this one thing more that before the last judgment Gods judgment of man is not compleat and consummate and this shall be cleared First from the two essentiall parts of man soule and body Secondly from a twofold Consideration of the actions of men as they are in themselves and as they are in regard of their effects and mens opinions of them Thirdly from a twofold Consideration of man himselfe as he is a particular private porson and as he is a part of the universe First from the Consideration of the two essentiall parts of man soule and body for in the particular judgment there is but one of these parts judged the soule therefore there is another judgment to be looked for which shall be a totall judgment a judgment of the whole man soule and body we must all appeare before the judgment seat of Christ that every one may receive the thing done in his body according to that he hath done whether it be good or bad 2 Cor. 5. 10. the body and soule of the wicked have here in this life a joint and mutuall Concurrence unto the worke of sin and therefore Congruent that in the next life they be associated in the punishment of sin and be reciprocall tormentors one to another The members of their bodies are here instruments or weapons of unrighteousnesse and therfore equitable that hereafter they be subjects of misery and unhappinesse Meet is it that those eyes should then be full of anguish which now are full of adultery that that tongue should be then full of deadly torments which now is full of deadly poison so on the other side fit that as the bodyes of the Saints are instrumentall unto their soules in Wel-doing so they should share with them in the reward of wel-being and have as much of their glory and lustre derived unto them as they are capable of As here the members of their bodyes are instrumentes of righteousnesse unto God so it is Congruent that they should then be receptacles of glory and happinsse from God Secondly from a twofold Consideration of mens actions they may be considered 〈◊〉 as they are in themselves or secondly in regard of their fruits and effects unto which we may annex another consideration in respect of the same that goeth of them of the judgment opinion and estimate that men passe upon them First we may looke upon mens actions as they are in themselves and so God judgeth the actions of every man at his death Heb. 9. 27. Secondly we may Consider mens actions according to their effects fruits issue or event good or bad and so however they are Physically transient and therefore can have no Physicall operation after the death of their agents yet their morall influence to wit by way of motive may reach unto many after ages for unto that there is requisite only an objective existence in the minds and memoryes of men Thus good bookes edifie and Erroneous and hereticall bookes pervert and poyson many thousands of yeares after the Authours are dead and rotten the Preaching of the Prophets and Apostles will be fruitfull and effectuall in the hearts and lives of men as long as the sunne and moone endure How many are there even to this day wonderfully affected with the Exampels of Abrahams faith Moses his meeknesse Jobs patience Samuels justice and uprghtnesse Davids repentance and the like and so againe on the other side the scandall of a lewd example may be propogated unto many generations Jeroboam made Israell to sin a long time after his interrement as long as their was a face of a Church or Common-wealth in Israell how long doth a place groane under the effects of the ministry of precedent Pastors that have been either lazy negligent or ignorant or prophane or superstitious or Erroneous there must therfore be a
ever the Gentiles in their times of ignorance heard of to wit because he hath appointed a day in the which he will judge the world in 〈◊〉 by that man whom he hath ordained c. Unto these answers I shall adde one of mine owne which I hope will be satisfactory Repentance may be considered under a twofold notion sub ratione officii and sub ratione medii as a dutie and as a means or way unto salvation 1. Sub ratione officii as a duty and so the law of nature commanded it alwaies unto all that had the actuall use of reason for what is Repentance but a returning from sin unto God Now this the law of nature enjoyneth for it obligeth to love God with all your soule heart might and strength and impossible that this should be done by those that do not turne from their sins and returne unto God 2. Repentance may be considered sub 〈◊〉 medii as a meanes or way unto Salvation and so the Gospel only declares that all men unto whom it is preached should repent for the Law is so rigorous and inexorable as that it admits not of Repentance in order to life and salvation Cursed is every 〈◊〉 that continueth not in all things which are written in the 〈◊〉 of the Law to doe them Gal. 3. 10. Indeed the Law may presse our obligation unto repentance and discover its opposite to be a damnable sinne but it is only the Gospel the Covenant of grace that propounds it as an anteccdent condition of salvation and promiseth the reward of eternall life and happinesse unto it And thus I have done my best to explaine this darke assertion that God 〈◊〉 Commandeth all men every where to repent which before he did not But the Confirmation of it 〈◊〉 he hath appointed a day 〈◊〉 the which he will judge the world in righteousnesse by that man whom he hath ordained c. is as obscure as the assertion it selfe for this decree or appointment of judging the world by Christ was from all eternity and therefore no Congruent proofe that God in and since the fulnes of time propoundes it unto all men every where as of avayle unto everlasting Salvation For the clearing of this we must take a rule that is vsuall in the interpretation of Scripture Many things are said in scripture to be done when they are only manifested to be done And so here the appointment of the day in which God will judge the world is put for the manifestation 〈◊〉 The words then may be thus Paraphrased God by the preaching of the Gospell hath revealed and manifested that there shall be a day in which he will judge the world in righteousnes by that man whome he hath ordained c. And that this is a competent argument to provoke men unto Repentance is evident from the manner of Gods procedure in this day he will judg men according to their repentance or unrepentance he will acquit all true penitents and Condemne all 〈◊〉 impenitents 〈◊〉 ye therefore and be converted saith Peter that your sins may be blotted out when the times of refreshing shall come from the 〈◊〉 of the Lord Acts 3. 19. without Repentance all our sins our sins of baro and naked omission Matth. 25. 42. 43. Our idle words Matth. 12. 32. that have no obliquity in them but 〈◊〉 and what is said of idle words is appliable unto idle thoughts and works shall all be fully charged upon our soules those who are not by the 〈◊〉 of God led unto repentance after their 〈◊〉 and impenitent 〈◊〉 treasure up unto themselves wrath against the day of wrath and revelation of the righteous judgment of God Rom. 2. 5. they pile up plagues Curses and Torments the day of judgment is termed the day 〈◊〉 wrath in opposition unto 〈◊〉 time of this life which alone is the 〈◊〉 of grace and mercy Behold 〈◊〉 is the accepted time behold now is the day of salvation 2 Cor. 6. 2. and therefore repent now if ever for in the day of wrath there will be no place or time for no acceptation of repentance though sought with never so many and bitter teares Repentance implieth 1. Examination Consession of and sorrow for past sins 2. Caution and resolution against future sins And unto all these the day of judgment perswades First Unto Examination 〈◊〉 of and sorrow for past sins a voluntary selfe-inspection will avoid the severe scrutinie of that day to Confesse unto an earthly Judge is a speedy and an assured way unto Condemnation but with our Heavenly Judge it secures our pardon I acknowledged my sin unto thee and mine iniquity have I not hid I said I will 〈◊〉 my transgressions unto the Lord and thou forgavest the iniquity of my sin Psal. 32. 5. qui 〈◊〉 vult peccata detegat is 〈◊〉 rule the way to have our sins covered in this and the next life is to uncover them in this before God in an humble and 〈◊〉 Confession and without this God will discover them to the knowledg of all the world unto our Confusion in the day when he will judge the 〈◊〉 of 〈◊〉 by Jesus Christ c. if now we would accuse our selves it would then stop all the accusations of the Law Satan and our owne Consciences if we would now judge our selves we should not then be judged if we would now privately in our owne bosomes arraigne and Condemne our selves for our sins and lie prostrate at the feet of Christ for mercy we may be certaine that we shall publiquely be acquitted by proclamation in the great Assises of the whole world wh n Christ shall Come with Clouds it is said that all kindreds of the earth shall waile because of him Rev. 1. 7. Many thinke that this is meant of the obstinate and incorrigible enemies of Christ Jesus and that the wailing here spoken of is 〈◊〉 〈◊〉 a wailing of hellish desperation to prevent which no such way as Planctus 〈◊〉 the wayling of Evangelicall repentance and contrition and is it not infinitely better to mourne weep sigh and sob for sin here then hereafter to roare houle and yell for it unto all eternity Behold the Lord cometh with ten thousands of his Saints to execute judgment upon all and convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Jude 14. 15. The conviction here spoken of hath for its end the unrepealeable condemnation and irremediles confusion of the parties convicted The Lord will execute judgment upon all the ungodly whom he convinceth of ungodly deeds and hard speeches against him but yet now even the most ungodly may escape this conviction by a timely internall penitentiall conviction of conscience in this life which as an Eccho answereth the spirits convincing the world of sin Joh. 16. 8 9. Now those whom the spirit convinceth of sin it convinceth also of righteousnesse
the most scandaloussinnes Adulteries fornications murthers 〈◊〉 coveteousnesse wickednesse deceit lasciviousnesse an evill eye blasphemy pride foolishnesse Mar. 7. 21 22 their lives would soon be repleate with those odious and abominable workes of the flesh which Paul mentioneth Gal. 5. 19 20 21 adultery fornication uncleannesse lasciviousnesse Idolatry witchcraft hatred variance emulations wrath strife seditions heresies envyings murders drunknnesse revellings and such like But in a second place the regenerate have the greatest reason to be thankfull for their deliverance from concupiscence because 't is in a way of remission from it's condemning power in a way of mortisication from it's raigning power and hence is it that the Apostle Paul after along discourse touching the tyranny of it concludes all with a doxologie for his freedome from it I thanke God through Jesus Christ our Lord Rom. 7. 25 in the next words he layeth downe the ground of this his thanksgiving First deliverance from the dominion of the 〈◊〉 by a contrary principle inclining unto contrary and better actions with the 〈◊〉 I my selfe serve the law of God Secondly deliverance from the 〈◊〉 of it for the sake of his relation unto Christ there is noe condemnation to them that are in Christ Jesus chap. 8. 1 concupiscence is in them damnable but yet it shall not actually condemne them and every Believer every member of Christ hath the same inducements to blesse God that Paul here speaketh of First he hath ground to prayse him for the remission of concupiscence if the fault that is in his concupiscence were not remitted it would rise up in judgment against him and the desert of it is sufficient for the condemnation of millions of worlds and that single by it selfe abstracted from all it 's blacke traine it's workes and fruites Secondly he hath ground to praise God for the mortification of his concupiscence as would soone be consessed if he would but compare himselfe with himselfe and others First with himselfe if he would compare his present with his past state Oh! reflect upon the temptations conceptions and births of lust in the dayes of thy unregenerancy which thou now blushest to owne consider how thy own lust made thy heart as it were another hell full of such blacke wishes desires delights and purposes as thou now tremblest to thinke of and then how canst thou but acknowledge thy deep obligation for that happy change which God hath made in thy soule that is now become a temple of the holy Ghost replenished with all those gracious and glorious fruites of the spirit reckoned up by Paul Gal. 5. 22. 23. Secondly compare thy selfe with others with the worst of men and 〈◊〉 of sinners and then weigh that if the power of 〈◊〉 to tempt to draw from God and entice unto sinne were not in some measure in thee broken and abated it might have rendred thee as criminall and scelestique as any of them as those that are the greatest monsters of irreligion and unjustice in the world Oh! seriously and sadly propound unto thy selfe Pauls query 1 Cor. 4. 7 who 〈◊〉 thee to differ from another Alas it was not it could not be nature for thy nature is originally as corrupt and depraved as that of others it is grace then that hath made the distinction and therefore say with Paul and say it with a gratefull heart by the grace of God I am what I am 1 Cor. 15. 10 by the grace of God a participation of the divine nature it is that I have escaped the coruption that is in the world through lust 2 Pet. 1. 4. There be also some duties regarding our 〈◊〉 unto which we may from this malignant efficacy of sinne be pressed at which I shall only lightly touch and so conclude First we may hence be exhorted to be carefull in our watch 〈◊〉 them diligent in our admonition of 〈◊〉 frequent and 〈◊〉 in our prayers for them exhort one another dayly saith the Apostle 〈◊〉 't is called to day 〈◊〉 any of you be hard ned thorow the deceitfullnesse of sinne Heb. 3. 15 not only actuall but originall sinne is very deceitfull Rom. 7. 11 seducing the understanding with the meere shewes of truth the will with the bare appearances of good it is so deceitfull that it soon tempts not only into sinne but into obduration in sinne whilest by it s temptations it softens and even melts the heart in the delights of sin it hardens it towards the commands of God now from this wee may inferre our obligation unto an assiduous diligence in admonishing of one another in order unto the discovery and prevention of all it's deceites wiles and policies exhort one another dayly whilest 't is called to day we may extend what the Apostle saith further unto all other acts of Christian communion watch over one another warne and advise one another pray for one another dayly whilst 't is called to day whilst yee have time and oppoertunity lest any of you be hardned through the deceitfulnesse of this sinne which without the preventing grace of God is able to harden any of us the very best of us unto this place let me adde another of the same Apostle in the same Epistle at least by way of allusion unto the words Heb. 12. 15 Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled there is a root of bitternesse in every one of our hearts this radicall sinne and this root is of it selfe very apt to spring up and to bring forth a venemous and mischeivous fruit to trouble the peace and quiet of the Church and to diffuse a spreading and infectious scandall to defile many now from this we may learne that there is a necessity that wee should be overseers and superintendents one towards another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking diligently that is one towards another and with all exciting stirring up and quickning one anothers graces for 't is from the languor and decay of God's grace that the corruption of our natures growes fruitfull when wee faile of the grace of God then the root of bitternesse springeth up and fructifieth but of all those that come under our care and inspection we are to have a more especiall regard unto our own families and in them unto our little children for their age and innocency doth not exempt them from the temptations and operations of their own lust they are 〈◊〉 from the wombe the imagination of man's heart is evill from his youth Gen. 8. 21 man is borne like a wild Asses colt Job 11. 12 foolishnesse is bound in the heart of a child Prov. 22. 15 this root of bitternesse begins to operate in little children as soone as they come unto actuall use of reason and therefore we should be very 〈◊〉 to doe what we can to represse it's workings by early instructions and seasonable corrections Secondly we may hence be perswaded to sugar
Fathers As for that which in confirmation of the Minor you quote out of Tertullian 1. It is urged by some not onely for the signification but also for the operation and efficacy of the Crosse and whether you will go so far I cannot tell 2. Unto it Mr. Whitaker when urged by Papists for Traditions gives this answer Tom. 1. pag. 390. At anima fide contra Satanam munienda est non cruce Veteres quidem se 〈◊〉 signo adversus Daemonas munitos esse putârunt sed hoc ex haeresi 〈◊〉 fluxit And 〈◊〉 him Mr. Fuller in his History of the University of Cambridge pag. 125 gives this 〈◊〉 character He was one so exactly qualified that the Professors Chair may seem made for him and he for it they mutually so fitted each other 3. I would 〈◊〉 to know how you like the companion of the Crosse in Tertullian the holy oile caro ungitur saith he in the words immediately foregoing ut anima 〈◊〉 but perhaps you are for the reviving of that as well as for the using of the Crosse and some 〈◊〉 not to say that 't is as ancient as the Crosse. One thing more I cannot but remember you of before I leave this Section and it is a distinction of mystical signification by the learned and reverend 〈◊〉 the word mystical signification hath two acceptions saith he General Def. pag. 52. The one Sacramental by signification of grace 〈◊〉 by God the other is onely Moral by signification of mans duty and obedience towards God The ceremonies which we defend saith he are onely mystical Moral not Sacramental and for his disclaiming these he gives this reason page 53 54. A sacramental sign being as sacramental so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seal of Gods promises as the Apostle 〈◊〉 Circumcision is alwaies founded upon the expresse Covenant of God therefore none but the Author of the Covenant may institute or appoint any such sign For whosoever shall undertake to adde a seal unto the Will and Covenant of any Testator amongst men is farthwith held Falsarius and thereby made obnoxious to the Law and lyable to the grievous judgements of man How much more 〈◊〉 an Act were it for any to offix any sign properly Sacramental unto the Testament of our Lord Jesus which whosoever shall attempt to do becommeth guilty of sacrilegious depravation of the blessed Mysteries of Salvation Now you make the sign of the Crosse to be that which Morton calls a Sacramental signe for he describes a Sacramental signe to be that which signifieth Grace conferred by God is not the rescuing of a person from the power of Satan into Gods Sonship and Family as for your other expression Baptisme is the Exorcising of Devils I am not much delighted with the repetition of it a grace conferred by God and unto this you say the sign of the Crosse is exactly Symbolicall and therefore a Sacramental sign Dr. Hammond sect 28. And if instead of the frequent use of it among the Ancients even before the cumbersome weight of Ceremonies came in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Author of the Quest. and Resp. ascribed to Justin Martyr Qu. 〈◊〉 pag. 364. in time of Prayer we sign those that have any need of it those that are any way ill affected wee in this our Church retain it onely in our solemne entrance into Christs Camp in token that we mean valiantly to 〈◊〉 under his Banner and in confidence that 〈◊〉 that thus signed to Constantine Victory from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this overcome will thus give grace and seal to us victory over our 〈◊〉 enemies What question can there ever be of the perfect decency of this usage among us Jeanes Here the argument to prove the perfect decency of the usage of the signe of the Crosse in Baptism is the frequent religious use of it amongst the ancients I say the religious use because we oppose not the civil use of it in Coins and Banners But 1. You know it is generally denyed by the Non-consormists that the 〈◊〉 use of the Crosse amongst the Ancients was lawfull and justifiable and untill this bee cleared your argument will bec little better than 〈◊〉 principii 2. Bellarmine useth the like argument de Missa lib. 2. cap. 15. for their crossings in the Masse having quoted divers Fathers for the antiquity of the sign of the Crosse who teach that it is to be used in every businesse he propounds hereupon an interrogation very like unto that of yours Quod 〈◊〉 in omni negotio signum crucis adhibendum cur non in actione tremendi sacrificii But this perhaps startles you not 3. I demand whether the use of the Crosse amongst the Ancients was decent or undecent If it was decent then why was it abrogated If it was undecent then how can you infer therefrom the perfect decency of the use of the Crosse in Baptism But though I doe not deny the frequent use of the Crosse among the Ancients yet I have something to observe concerning the witnesses which you alledge therefore The first is Tertullian de Cor. Milit. cap. 3. But this Book was written by him when a Montanist this is confessed on all hands but I shall content my selfe with the naming onely of two Witnesses The first is a moderate Conformist Doctor Whitaker Tom. 1. pag. 392. Respondeo Tertullianum fuisse Montanistam quando hunc librum scripsit Facit enim 〈◊〉 novarum prophetiarum quarum Montanum inventorem fuisse dubium non est Fuit vero Montanus 〈◊〉 Traditionum author quae postea extirpari non poterant Dixit se habere illum paracletum quem promisit Christus fretus 〈◊〉 paracleti authoritate multa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiam invexit Impius 〈◊〉 Montanus Tertullianum ipsum fefellit cujus viri jacturam casumque merito lugere possumus Illo enim tempore nullus doctior nullus sanctior nullus 〈◊〉 fidei Christianae defensione vehementior fuit Tertulliano Sed 〈◊〉 〈◊〉 Montani omnem Tertulliano fidem detraxit Sic enim Hilarius ait in Comment in Matth. Canon 5. Quanquam Tertullianus inquit hac de re aptissima volumina scripserit consequens error 〈◊〉 detraxit scriptis probahilibus authoritatem Hieronymus verò in lib. 〈◊〉 Helvidium 〈◊〉 〈◊〉 Ecclesiae hominem non fuisse Et in Catal. de 〈◊〉 idem ait eum 〈◊〉 contra Ecclesiam scripsisse reverâ scripsit Quae cum ita sint quà m absurdum est Montanicas Traditiones Tertulliani 〈◊〉 nobis obtruderc The other is a zealous and rigid pleader for humane religious Ceremonies Mr. Hooker in his 〈◊〉 Politie pag. 65. when Tertullian disputed against the Christian souldiers wearing a Crown or Garland on their heads when they receive their 〈◊〉 He was a Montanist and an enemy unto the Church for condemning that prophetical spirit which Montanus and his followers did boast they had received as if in them Christ had performed his last
and is it not a thousand pities that there should be in the meane time betwixt them a separation then they shall all stand together in one 〈◊〉 at the right hand of Christ and why now should there be such distances and divisions betwixt them nothing shall then breake off that happy fellowship in which they shall everlastingly embrace one another and what is there now then that should make them to refuse to reach out to one another the right hand of fellowship O beloved the animosities sidings factions schismes and bandings that are among st Protestants betwixt Lutherans and Calvinists Presbyterians and Independents and betwixt both and some moderate persons for Prelacy are unmeet qualifications for that blessed unity agreement and harmony which shall be betwixt all the Godly at the day of judgment and from that unto all 〈◊〉 there is nothing almost more opposed unto this communion of Saints then their condemning and 〈◊〉 one another and from both those the Apostle dehortes upon the account of the generall judgment Rom. 14. 10 11 12 13. But why doest thou judge thy brother or why dost thou set at nought thy brother we shall all stand before the judgment seat of Christ for it is written As I live saith the Lord every knee shall 〈◊〉 to me and every tongue shall confesse to God So then every one of us shall give account of himselfe to God let us not therefore 〈◊〉 one another any more Why doe Christians judge one another seeing they shall all be associated with Christ as assessors in judgment why doe they set at nought one another seeing they shall all stand upon the same levell before the judgment seat of Christ and at this generall appearance the weake must give an account for judging of the strong and the strong for their despising the weake and both for their rending the Church of God and disturbing the peace thereof however their persons may be acquitted yet their actions shall be condemned and discovered to be nought Contests between brethren are very unsutable unto their worke in the day of judgment for then they shall all joyne in the worship of God as I live saith the Lord every knee shall bow to me and every tongue shall confesse to God vers 11 and unto this sacred conjunction how unfortable is it for them here to be snarling one at another to be judging and despising one another There is another opposite of Christian fellowship mentioned by James and his dissuasive from it is the nearnesse of the great Judges coming grudge not one against another brethren behold the Judge standeth before the doore Jam. 5. 9 in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groane not one against another brethren it is very probable that he speakes of the dissenting Christians of those times that went under the names of the circumcision and uncircumcision in the two next foregoing verses he exhortes them to patience towards persecuting enemies and in this he dissuades them from the effects and fruits of impatience one towards another to wit contentious groanes groane not one against another out of contention for behold the Judge standeth at the doore and he disalloweth all such groanes and will put an utter period unto them as he will wipe away all teares from the eyes of brethren Rev. 21. 4 so he will suppresse all their groanes we shall all be perfect friends at our journeyes end and therefore why doe we fall out by the way God will reconcile all the brethren at the last day and therefore it is folly for any of them to jangle in the meane while they shall not then so much as harbour an ill thought one of another and therefore why should they now thinke so uncharitably of and speake and write so bitterly one against another that persecuters should condemne and kill the just is no wonder vers 6 but that brethren should thus sigh groane and pray one against another especially seeing the Judge standeth at the doore is very strange Thus having seen how the day of judgment is an inducement unto the matter of the forementioned duties I shall only crave thy patience Reader to shew how it hath the same use as touching the manner requisite in the performance of them which standeth especially in foure things fervency frequency sincerity and constancy The two 〈◊〉 I shall joyne together the day of judgment is an apt motive unto fervency and frequency in the foregoing duties 1 Cor. 15. 58. Be ye alwayes 〈◊〉 in the worke of the Lord estote eminentes in opere 〈◊〉 as Beza reades it be ye alwayes eminent or excelling in the worke of the Lord for as much as you know that your labour will not be in vaine in the Lord for in the day of retribution he will render unto every man according unto his 〈◊〉 according unto the degree and measure and according to the number of his workes the harvest of our glory will be proportioned unto our seed of grace and good workes he which soweth spareingly shall reape spareingly and he which soweth bountifully shall reape bountifully 2 Cor. 9. 6 those that out-shine their brethren here in holinesse shall hereafter out-shine them in 〈◊〉 and this our Saviour expresseth metaphorically in conformity unto the guise of prudent Princes who preferre their Servants proportionably unto the degree of their service he that gained ten pounds had authority 〈◊〉 him over ten Cities and he that 〈◊〉 but five pounds was placed but over five Cities Luk. 19. 16 17 18 19. Thirdly the day of judgment is an apt motive unto sincerity because then there will be a perfect and full disclosure of all hypocrisy and dissimulation God will then judge the secrets of 〈◊〉 God will then bring every secret thing unto judgment Eccles. 12. 14 he will bring to light the hidden things of darknesse the bidden things of 〈◊〉 he will make manifest the counsels of the hearts 1 Cor. 4. 5 unto this some apply that of our Saviour Luk. 12. 1 2 3. Beware ye of the leaven of the Pharisees which is hypocrisy for there is nothing covered that shall not be revealed 〈◊〉 hid that shall not be knowne therefore whatsoever ye have spoken in darknesse shall be heard in the light and that which ye have spoken in the ear in closets shall be proclaimed upon the house tops the 2. and 3. verses are by Cajetane and others understood of the life to come to wit in the day of judgment The designe of Pharisaicall hypocrites is to cloake and conceale their vices and sinnes with shewes and professions of religion but this will be a vaine and fruitlesse designe for in the day of judgment the craftiest hypocrite shall be unmasqued his most concealed covered and hidden actings shall be displaied revealed and made knowne darknesse shall be no shelter to him and the greatest privacy cannot prevent detection what he hath done in darknesse shall be made visible to all the
world his most private whispers and that in the closet shall become audible to all the world shall be as it were proclaimed upon the house tops he respecteth the manner of the Jewish buildings which were slat rooft whence they might speake to multitudes in the streets the bookes of mens consciences that were here perhaps clasped and tyed shall then be open'd Rev 20. 12 and the contents of them shall be plainly legible by men and Angeis Ottocar King of Bohemia refused to doe homage to Rodulphus the first Emperour till at last chastised with war he was content to doe him homage privately in a tent which tent was so contrived by the Emperours servants that by drawing one Cord it was all taken away and so Ottacar presented on his knees doing his homage to the view of three armies in presence Thus God at last shall uncase the closet dissembler to the sight of men Angels and 〈◊〉 having removed all vailes and pretences of piety no goat in a 〈◊〉 's skin shall steale on his right hand at the last day of judgment 〈◊〉 relates a story of a counterseit who pretended that he was 〈◊〉 the Son of Herode he was saith he so like unto Alexander that they who had seen Alexander and knew him well would have sworne he had been Alexander himselfe but he could not deceive Augustus who by the hardnesse of his hands and roughnesse of his skinne soone found out the Imposture it is no difficult matter for hypocrites to cheate men with Semblances of piety but let them not be deceived for God will not in their day of tryall be mocked but will clearly evidence their hypocrisy unto all by the hardnesse of their hearts and brawninesse of their consciences the most discerning eye can hardly peirce into the hypocrisie of some Professors they may be Virgins incorrupt and sound in point of doctrine and opinion they may be Virgins true and faithfull unto Christ by dedication in Baptisme as also by their voluntary Covenant nay they may be 〈◊〉 like in respect of their externall conversation and untainted with the grosser pollutions of the world they may have lamps of outward and visible profession and they may trimme these their lampes they may pretend to wait for the coming of the Bride groome and be reputed to doe so by even the wise Virgins themselves but the coming of the Bridegroome will make an evident and through discovery that they were but foolish Virgins that they had no oile in their vessels no saving grace no sound faith no unfeigned repentance in their hearts they had not received an unction from the 〈◊〉 one 1 〈◊〉 2. 20 and hereupon they will be excluded the celestial Bride-chamber and be disowned by the Bridegroome Cajetane observeth that they had oile in their lamps but not in their vessells they could produce as a testimony of their goodnesse and sincerity the blaze of outward good workes But alas this will never passe with God in the day of judgement as long as there is wanting in their hearts and consciences the inward testimony of uprightnesse and that is wanting in them they have no oyle in their vessells for God is not the formalis Ratio the ground and principall inducement of their good workes and duties they are not performed for his sake from a love of him in obedience to his command and out of respect unto his glory Lastly the day of judgment is a strong and powerfull incentive unto Constancy and perseverance and that both in faith and obedience 1. In faith and the profession thereof Now we beseech you brethren by the coming of our Lord Jesus Christ and by our gath ring together unto him that ye be not soone shaken in mind or judgment or from your mind judgment 2 Thes. 2. 1 2. The Apostle speakes of a particular errour concerning the day of judgment but we may inlarge what he saith unto instability of judgment in all matters of faith whatsoever shall glosse the words by these following Scriptures Eph. 4. 14. Be not children tossed to and fro and carried about with every wind of doctrine by the sleight of 〈◊〉 and cunning crastinesse whereby they lye in waite to 〈◊〉 Heb. 10. 23 Let us hold fast the 〈◊〉 of 〈◊〉 faith without wavering Heb. 13. 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be established with grace But you will demaund why he adjures them hereunto by the comming of our Lord Jesus Christ and by our gathering together unto him The reason is because when the Lord Jesus Christ commeth when we shall be gathered together unto him we shall all then come in the unity of the faith and knowledge of the Son of God unto a perfect man Eph. 4. 13 then we shall all attaine a firme immobility in the truth and for this not only a revolt or dissent from but even a doubting or unsetlednesse in any part of the doctrine of faith meritoriously unqualifieth Christ promiseth when he cometh to make him that overcometh a pillar in the 〈◊〉 of his God Rev. 3. 12 and for such a place in the Heavenly structure how unfit are those that by every blast of false doctrine are transported from the truth of the Gospel for every storme of persecution slip anchor and 〈◊〉 cable he that denyeth any parcell of Evangelicall doctrine doth in part deny Christ and how can such expect but to be disowned by Christ when he cometh to judgment how esfectually this meditation wrought with à Persian Eunuch one Usthazanes that had been Governour unto Sapores King of Persia in his minority you may reade in Sozomene lib. 2. cap. 8 this man for feare denyed the Christian faith and worshipped the Sun but was 〈◊〉 〈◊〉 by a strange providence Simcon Arch-Bishop of Seleucia and 〈◊〉 was for his constany in the faith drag'd unto 〈◊〉 by the Court-gates where Usthazanes then sate who though he durst not make any profession of Christianity yet he could 〈◊〉 but arise and expresse his reverence unto the aged Arch-Bishop iu a respective and an honourable salutation but the zealous good-man frowned upon him and turned away his face from him as thinking him for his Apostacy unworthy of his notice and acquaintance this forthwith stroke Usthazanes unto the heart and 〈◊〉 from him store of teares and groanes and thus he 〈◊〉 with himselfe Simeon will not owne me and can I expect any other but that God should disclaime me when I appeare before his tribunal Simeon will not speake unto me will not so much as 〈◊〉 upon me and can I 〈◊〉 for so much as a good word or a good look from Christ whome I have so shamefully betraied and denyed hereupon he threw off his rich and courtly garments and put on mourning apparrell and profissed himselfe a Christian so of a Cowardly 〈◊〉 he became a resolute aud glorious Martyr 2. The day of