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
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
all that love not the Lord Jesus for Anathema is a Greek word and signifieth cursing or banning Maran-atha is a Syriack or Caldee word importing that the Lord cometh for Maran signifies Lord or our Lord and Atha cometh the words then may be thus glossed all impenitent haters of the Lord Jesus all in whom there shall be found a finall want of the love of the Lord Jesus shall be accursed by him when he cometh to judgment Now Christ will then interprete all those to hate him who in their love of him admit of any corrivalty who love any thing any creature any lust either above him or but in an equality and coordination with him It is the generall opinion of Expositors that the Apostle alludes unto the Prophesie of Enoch mentioned by 〈◊〉 vers 14. 15. And Enoch also the seaventh from Adam prophesied of these saying behold the Lord cometh with tenne thousands of his Saints to execute judgment upon all and to convinee all that are ungodly among 〈◊〉 of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him And if this conjecture be true then from the collation of these two places 1 Cor. 16. 22. Jud. 14. 15. we may gather this observation That they love not the Lord Jesus Christ who are ungodly irreligious and prophane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without worship who neglect and omit Gods both naturall and instituted worship and such shall be Anathema when the Lord cometh he will convince them and execute judgment upon them of these ungodly persons there are two Characters in the text 1. Ungodly 〈◊〉 that is sinfull actions against the first Table which 〈◊〉 have ungodly committed and ungodly deeds are committed after an ungodly manner when they proceed from soules in which there is no renewed principle no gracious habit no seed of God no divine nature to oppose and resist them or to incline unto repentance for them A second part of their character is the hard speeches which they have spoken against Christ and those whose tongues runne riot against his Ordinances Ministers Members he accounts to utter hard speeches against himselfe though their thoughts and expressions of his person nature and offices be all orthodox Fourthly this point may provoke unto a feare of God and of Christ not a distrustfull but an awfull feare that is opposed unto carnall presumption and security and not unto the assurance of faith How do men dread those judges whose severest doome reacheth only unto that which they themselves cannot avoid death of the body and shall not we feare that Judge whose bare sentence is so operative and efficacious as that it is able to destroy body and soule in Hell If ye call on the Father saith Peter who without respect of persons judgeth according to every mans worke passe the time of your sojourning here in feare 1 Pet. 1. 17. If ye call on the Father that is if ye make profession that God is your Father nay if by the spirit of Adoption ye be assured that he is your Father yet feare him for he that is your Father now will be your Judge hereafter and he will be an impartiall judge he will judge without respect of persons there will be no deceiving of this Judge by bare words naked professions and pretensions he will judge according to every mans worke and besides we have but a short time unto this generall Assises it is but a time of sojourning and for all these reasons let us feare God This feare unto which the day of judgment should be a forcible incentive is of so large a compasse as that virtually it takes in all duties whatsoever For first in the Old Testament the Preacher explicates it by universall obedience as its effect Eccles. 12. 13 14. Feare God and keepe his Commandements for this is the whole duty of man for God shall bring every worke into judgment with every secret thing whether it be good or whether it be evill Here the last judgment is used as an argument for the keeping of Gods Commandements a well as for his feare and for this it is very home and pressing for what can we expect but that God should then be deafe and inexorable unto our prayers and cries for mercy if we now stop our eares and hearts unto his cals and exhortations of us unto obedience the equitablenesse of such a course God himselfe demonstrates Prov. 1. 24 25 26 27 28. Because I have called and ye refused I have stretched out my hand and no man regarded But ye have set at nought all my counsell and would none of my reproofe I also will laugh at your calamity I will mock when your feare cometh when your feare cometh as desolation and your distruction cometh as a whirlewind when distresse and anguish cometh upon you 〈◊〉 shall they call upon me but I will not answer they shall seeke me early but they shall not find me Secondly in the New Testament it hath subjoined unto it an effect of as vast an extent the glorisying of God for unto that all other actions of religion together with those of justice and Charity are related as meanes Rev. 14. 7. The Angell that preached the everlasting Gospell c. said with a loud voice feare God and give glory to him for the houre of his judgment is come And unto the glorisying of God the coming of the houre of his Judgment is a very apt and stirring motive for we then looke for glorisication by God and unto such an expectation what can be more sutable then a cordiall endeavour to promote the glorisying of God what reason have wee to hope then for the fruition of his glory if we be now regardlesse of the advancement of his glory If wee do not here live unto God Gal. 2. 〈◊〉 it will be but presumption to thinke that hereafter we shall live with God I shall conclude this use with Mal. 4. 2. which together with the first verse may be applied unto the day of iudgment the particle But denoteth the opposition betwixt the terror of that day unto the wicked and the comfort and happinesse of it unto those that feare God But unto you that feare my name shall the Sunne of righteousnesse arise with healing in his wings and yee shall goe forth and grow up as Calves of the Stall Unto you that feare my name that feare not only my justice and judgments but my name every thing by which I reveale my selfe my pardoning mercy Psal. 130. v. 4 my goodnesse Hos. 3. 5 those that tremble at my word Isa. 66 2 unto all such shall the Sonne of righteousnesse arise here they may have a darke and a gloomy time but then Christ as a Sunne shall arise upon them and scatter the darknesse as of sinne error and ignorance so also of misery and discomfort he shall arise as a Son of righteousnesse their righteousnesse
a Cordiall love of them in generall In the prayer of the Apostle for the Thessalonians in the 1 Thes. 3. 12 13. you may observe that growth in this love will be attended with such an unblameable holinesse as will stand before God at the coming of our Lord Jesus Christ the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you to the end he may stablish your hearts unblameable in holinesse before God even our Father at the coming of our Lord Jesus Christ with all his Saints Now love is not sincere unlesse it be fruitfull and expressive and the very omissions of the expressions of charity will be by Christ himselfe put into the bill of endictment against reprobates in the day of Judgment Matth. 25. 41 42 43 44 45. and therefore much more their injurious and cruell acts of persecution and oppression of them men dare not affront and wrong those that are neare in place and favour unto a Judge before whom they are to be tryed for their lives the generall tryall at the last day will concerne mens eternall life and happinesse and unto the Iudge Christ Iesus none are so nearly related as the Godly for they are his servants favourites intimates members spouse and 〈◊〉 and yet there are none among the sons of men that have so much contempt so many and so great injuries and abuses heaped upon them as they nothing so much distasteth carnall men as strictnesse in the service of Christ nothing amongst them exposeth unto so much scorne and obloquie as to be a faithfull Embassadour unto Christ and is not this an evident argument of disesteeme of and disaffection unto his person and office the guilt hereof may sufficiently instruct such malignant enemies that they are not to expect any good or favour from him when he shall sit upon the throne of his glory in judgment John Damascene relates this following story of a certaine great and powerfull king riding in a chariot overlaid with gold and waited on by his Royall guard he met with two Ministers well known unto him who were very meanly habited and in a poore plight of body He no sooner saw them but he forthwith leapt down from his chariot and in reverence of them prostrated himselfe upon the ground and afterwards arising he embraced them and affectionately kissed them The nobles that attended him deeply resented this his carriage as unbecoming the glory and majesty of a king Hereupon they addressed themselves unto his brother and he by their instigation tartly admonished him that in this strange veneration of two such contemptible wretches he had forgotten his dignity and dishonoured his Crown The king for the present said little unto him but the next evening he returned him a reall and sharpe answere It was the custome of that Country where the kings power was it seemes 〈◊〉 for the king to denounce the sentence of death without farther processe by a trumpet sounded by an officer appointed for that purpose so that all the neighbourhood lookt upon him before whose gate this trumpet was sounded as a condemned man when the night came the king commanded this trumpeter to sound before the gates of his brothers house who no sooner heard it but he look't upon it as the messenger of his unavoydable death And this despaire made the Remainder of the night 〈◊〉 unto him and all his family As soone as it was day he went in 〈◊〉 apparrell with his Wife and Children unto the Court-gates 〈◊〉 〈◊〉 expecting every minute the Executioner The King hearing 〈◊〉 〈◊〉 elently commanded him to be brought unto his presence and 〈◊〉 〈◊〉 in this mournfull posture thus he 〈◊〉 him 〈◊〉 〈◊〉 〈◊〉 tremble at the trumpet of thy naturall Brother though thine 〈◊〉 be not privy unto any signall offence against him what a 〈◊〉 part then was it in thee to reprehend me for 〈◊〉 〈◊〉 and reverentiall salutation of the trumpets of my great God which 〈◊〉 me unto his tribunall that is insinitely more 〈◊〉 than mine seeing mine heart is conscious of great and in numerable transgressions against him There was doubtlesse an imprudent excesse in this action which I may excuse but shall not undertake to justify much lesse shall I presse to the practise of the same God forbid that any Protestant minister should accept so profound a respect from the people of his Congregation But yet however the example may make those blush if their cheekes were capable of such a colour who have the ministers of Jesus Christ by whom God will judge the secrets of men in such an horrible contempt as that to use the expression of Job in another case They disdaine to set them with the doggs of their slocke Job 30. 3. Secondly we may from the day of judgment be pressed unto all obliged acts of communion with them let us consider 〈◊〉 another to prevoke unto love and to good workes not for saking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye 〈◊〉 the day approaching Heb. 10. 24 25 here the Apostle call's upon the Hebrewes for both private and publique acts of Christian Communion and he makes the neare approach of the day of judgment a speciall incentive unto both 1. It is an incentive unto private acts of Christian communion let us consider one another to provoke unto love and to good workes 〈◊〉 one another and so much the more as ye see the day approaching for when that day cometh it will be to no purpose to exhort one another and therefore as the 〈◊〉 chap. 3. vers 13 Exhort 〈◊〉 another dayly whil'st it is called to day what the 〈◊〉 speakes of exhortation I may say of private prayer for one another pray for one another and so much the more as you see the day approaching for when that day cometh prayers for one another will be in vaine the efficacy of the prayer or petition is proper unto the time of this life now the effectuall 〈◊〉 prayer of one righteous man 〈◊〉 much and that for others 〈◊〉 5. 16 but 〈◊〉 the prayers of millions will be of no availe 2. Vnto publique acts of Christian communion not forsaking the assembling of our selves together as the manner of 〈◊〉 is and so much the more as you see the day approaching At that day all the Saints will concurre unto the making up of the generall assembly and Church of the first borne Heb. 12. 23 and therefore why should any of them that live here together forsake the assembling of themselves together then they shall for ever associate in the praises of God and why then shall they not in the interim joyne in all other parts of God's worship and walke hand in hand together friendly and fruitfully in all the ordinances of Christ then shall there be a perpetuall and uninterrupted union and communion betwixt them
objections If you shall say that 't was uncivil for me not to make my address immediately unto your self it is a charge will easily be wiped off I was as I thought an utter stranger unto you and Mr. C. professed a greet acquaintance with and interest in you and assured me that my Exceptions should be received with all possible candor and promised his diligence and 〈◊〉 in conveying of them unto 〈◊〉 my objections therefore were sent civilly unto you though sent by him but however you are thus 〈◊〉 the Reader I hope will have a more charitable opinion of my procedure herein and think that you have no reason to make such 〈◊〉 Out-crys against me for abusive uncivilities towards you Dr. Taylor Yet I have sent you an answer I hope satisfactory and together with it a long Letter which in the midst of my many affairs and straitned condition is more then I can again afford Jeanes Unto your long Letter I have returned a longer answer and whether yours or mine be satisfactory I am contented to refer it unto the indifferent Reader 〈◊〉 your condition be straitned I wish it were more plentiful But my affairs are I 〈◊〉 neither for number nor importance inferior unto yours and from them I have borrowed so much time as to answer you and shall be ready to do so again to perform unto you the like office Dr Taylor And after all this I assure you that I will pray for you and speak such good things of you as I can finde or hear to be in you and prosess my self and really be Sir Your affectionate friend and servant in our blessed Lord and Saviour Jesus Jer Taylor Ieanes For this your promise I give you hearty thanks and shall endeavor to make you as grateful a return as I can in the like Christian offices of love and so shall rest In Christ Jesus your humble servant Henry Jeanes POSTSCRIPT Dr Taylor Sir I received yours late last night and I have returned you this early in the morning that I might in every thing be respective of you Jeanes This I easily believe and am confident that upon review of your Letter you will acknowledge that according to the proverb you have made more haste then good speed Dr. Taylor But I desire not to be troubled with any thing that is not very material for I have business of much greater concernment neither can I draw the saw of contention with any man about things less pertinent I expect no answer I need none I desire none but expect that you will imploy your good parts in any thing rather 〈◊〉 in being ingeniosus in alieno libro Your talents can better if you please serve God then by cavilling with or without reason Ieanes Whether or no the controversie between us be not material but less pertinent whether your Letter be so satisfactory as that it needs no answer as also whether I cavill without reason to cavil with reason is a Catachresis as harsh as ratione 〈◊〉 and as hardly justifiable but by a licentiâ pocticâ are things in which I refuse you for my Judge and appeal unto the learned and unprejudic'd Reader Secondly That you neither expect nor desire an answer from me may be very probable but that I was obliged to return you one I have 3 Reasons that convince me First By my silence the truth which you have wronged would suffer Secondly your Papers have been with a great deal of diligence published and if I should not give them an answer I should be accessary to the Funeral of my own good name And Thirdly A friend of yours when he gave me this your Letter told me That I could not answer it and that you were as he thought infallible now I thought it my duty to undeceive him who having your person in too great an admiration greedily swalloweth whatsoever falls from your pen though never so 〈◊〉 and erroneous UNIFORMITY IN Humane Doctrinall Ceremonies Ungrounded on 1 Cor. 14. 40. OR A REPLY UNTO D r. HAMMONDS VINDICATION OF HIS Grounds of Uniformity from the 1 Cor. 14. 40. BY HENRY JEANES Minister of Gods Word at CHEDZOY OXFORD Printed by A. Lichfield Printer to the Universitie for Tho. Robinson 1660. Uniformity in Humane Doctrinall Ceremonies ungrounded on 1 Cor. 14. 40. Dr. HAMMOND 1 Cor. 14. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decently and according to appointment 1. SInce the publishing that Answer to Mr. J. concerning the degrees of ardency in Christs Prayer I am advertised of another passage in that volume in which I am concerned relating to some words of mine in the view of the Directory pag. 19. on the head of Uniformity in Gods Service and particularly respecting my rendring of the Apostle 1 Cor. 14 40. Let all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. These indeed I thus rendred decently and according to order or appointment and affirmed the importance of that place to be that all be done in the Church according to Custome and appointment rendring this reason of the former because it was implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently custome being the onely rule of decency c. and of the latter because the words do literally import this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to order or appointment 3. To the former of these he makes his first exception thus he dares not affirme that this is the immediate sense of the place but onely that it is implyed it cannot be denyed but that decency doth imply such customes the omission of which doth necessarily infer indecency but that the omission of such ceremonies as ours doth infer indecency the Doctor and all his party can never make good What undecencie can the Doctor prove to be in the administration of Baptism without the Crosse as also in publique Prayers and Preaching without a Surplice But of this see farther in 〈◊〉 in the places but new quoted The Doctor may perhaps look upon him as an inconsiderable adversary But we shall think his Arguments considerable untill the Doctor or some other of his party give a satisfactory answer unto them In the mean while let us examine the proof that 〈◊〉 Doctor brings for this sense and it is because custome is the onely rule of decency This Proposition though very strange is 〈◊〉 and therefore we might as well reject it as the Doctor dictates it But I shall adde a consutation of it from these follow ing arguments 1. If custome be the only rule of decency then nothing else can be a rule thereof besides custome but this is false for the light and law of Nature is also a rule thereof and that 〈◊〉 2. Nothing can be undecent that is agreeable unto the onely rule of 〈◊〉 but divers things are undecent which yet can plead custome and this is so evident as that I will not so much undervalue the Doctors judgement as to endeavour any 〈◊〉 thereof It is 〈◊〉 that the onely rule of decency
the last and general Judgement on Rom. 2. 16. THe difference amongst Expositors about the coherence of the words decided 173 174 175 From the words occasion taken to handle the common place of the last and generall Iudgement which is explained confirmed and applyed For explication of it 〈◊〉 in the Text set forth by its causes object and adjunct 1. By its causes principal and instrumentall 1. Principal God shall judge where inquired in what sense the Father judgeth no man 175 176 2. Instrumental by Ies s Christ where whether he shal judge according to his manhood controverted betwixt the Thomists and the 〈◊〉 176 177 178 2. Next sollows the object of this judgement and that is two-sold personal and reall 1. Personal the persons to be judged men where a conceit of Gorrans that by the naming of men evil angels are excluded is examined 2. Real the secrets of men their secret 1. state 2. actions 179 3. Lastly We have an adjunct the circumstance of time when this judgement shall be in the day where 〈◊〉 in what sense day is taken 179 180 In the next place we have the confirmation or proof of the prediction of a future judgement from the testimony of the Gospel according to my Gospel where three things are inquired 1. What is meant by Pauls Gospel 180 2. How Paul termeth it his Gospell 180 181 3. In what sense God will judge c. according to the Gospel 181 182 183 Unto the proof of the Text are added congiuences out of the School-men for the last and general judgement 183 c. usque ad 191 The Point being confirmed is next applyed And 1. Here is a Vse of Terror unto all the wicked 191 192 193 2. Here is a Vse of Consolation unto all true Believers 193 194 Particularly against their sins 〈◊〉 and death 1. Against their sins 1. The guilt 194 195 2. The being and pollution of them 195 2. Against their afflictions of what nature soever 195 196 3. Against their death 196 197 3. We may hence be exhorted to an expectation of and preparation for this day 1. Expectation of it 197 198 199 200 2. Preparation for it 200 201 Out of those many duties in which this preparation stands some few selected unto which the Scripture propounds the day of Judgement as a motive and they regard either God our selves or others Those which regard God are 1. Faith in him 201 202 203 2. Repentance of our sins against him 203 c. usque ad 212 3. Love of him 212 213 214 4. Fear of him 214 215 216 5. Prayer to him 216 217 A second sort of duties unto which the day of Judgement excites regard our selves 1. Watchfulness 217 218 2. Sobriety 218 219 3. Diligence in our particular callings 219 220 4. A due and diligent use and imployment of our talents 221 c. usque ad 229 A third sort of duties to which the day of Judgement is a provokement regard others And they may again be subdivided they respect either all men or bad men or good men 1. All men and they are two 1. Humility towards them 229 230 2. Charity in our censures of them 230 231 232 233 2. Bad men and they again are two 1. Estrangement from them 233 234 2. Patience towards them 234 usq 〈◊〉 241 3. Good men both ordinary Christians and Ministers and they are two 1. The real expressions of a cordial love of them in general 241 242 243 2. All actions of Christian communion with them in particular 243 244 245 246 The day of Judgement an inducement unto a due and requisite manner in the persormance of the fore-mentioned duties which stands in 1. Fervency 246 2. Frequency ibid. 3. Sincerity 246 247 248 4. Constancy and Perseverance and that 1. In faith and the profession thereof 248 249 250 2. In obedience 251 252 A brief and Scholastical Discourse touching the nature of Thanksgiving Eph. 5. 20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ. FIve Generals considerable in the words 1. An act or duty giving thanks The disficulty and comprehensiveness of the duty 257 258 By way of Connotation it takes in all duties that concern God or man 258 Formally in it self it hath five 〈◊〉 or degrees 1. Observation 258 259 260 2. Confession 260 261 3. Remembrance 261 4. Valuation 261 262 263 5. Retribution not of justice but of favorable acceptance 263 264 265 2. The second General in the words is the time when this duty is to be persormed always How understood of the effects of thanksgiving and how of thanksgiving it self 266 1. Habitual ibid. 2. Actual in reference to that it is to be taken not in a Mathematical but Morall Latitude and so imports nothing but frequency and constancy 266. 267. 268. 3. The third thing considerable c. is the matter for what all things And we are to give thanks for all things 1. Collectively 268 2. Distributively 1. Pro generibus singulorum 268 2. Pro singulis Generum ibid. Two Questions propounded and resolved 1. The first Whether or no Gods greatness absolute goodness his goodness in himself with other absolute perfections of his c. be matter of thanksgiving c 263 269 2. The second Whether or no we are to be thankfull for afflictions 269 270 271 272 3. The third General is the object unto whom God and the Father The words may be taken either in regard of us or of Christ. 1. In regard of us 272 2. In regard of Christ and so they contain a description of the Father from two relations unto Christ he is 1. The God of Christ as man viz. by special Covenant and confederation 272 2. The Father of Christ. 1. As God by eternal generation 273 2. As man not at all by adoption but by collation of the grace of union 273 274 Having spoken of both titles God and Father considered absolutely they are next treated of as they relate unto our thanksgiving and so they distinguish our thanks from Heathenish and Jewish Doxologies 274 And here 't is observed that the addition of Father is not exclusive of the Son and holy Ghost Notwithstanding then the appropriation of it unto God as limited unto the Person of the Father we may justly infer the dueness of it unto God indefinitely and that unshar'd with any Creature either in whole or in part 274 275 276 277 The last Particular is the Mediator in whose name our thanks are to be tendred In the name of our Lord Jesus Christ. There is 1. Necessity of a Mediator whether we regard our selves or our thanks 277 2. Congruity that Christ should be he 277 278 Of Original Righteousness and its Contrary Concupiscence ALL that is said concerning Originall righteousness is reduced unto two heads 1. An Sit 2. Quid sit 1. Inquiry is made concerning its an sit Where proved against the Socinians and Dr.
infelicity Now the Preacher observeth that this abuse of Magistracy was a thing very rife and usuall and in all likelyhood he speaks not only of forraigne nations but of the Kingdome of Israel the only Church of God at that time wherein righteousnesse should if in any place reigne and flourish not only of the former times under David Saul Samuel and the Judges but even of the very daies wherein he himselfe lived he was a very prudent prince and his peace gave him leasure to looke after the execution of his Lawes and withall we may well presume that his utmost vigilancy and circumspection were not wanting but notwithstanding all this injustice too too frequently crept into his very courts of Justice Moreover I saw under the Sunne the place of Judgment that wickednesse was there and the place of righteousnesse that iniquity 〈◊〉 there The offence is aggravated from the circumstance of place wherein it was committed the place of righteousnesse the place of Judgment to violate justice any where is naught but to do it in the Courts of Justice is extremely odious and abominable for they by their institution should be Altars of refuge unto the wronged and distressed and therefore when they prove unto them a rock against which they split and ship 〈◊〉 all their hopes and fortunes the disappointment of their just expectation cannot but adde exceedingly to their injury and vexation as the Temple was consecrated wholy unto Gods worship so that no vessell but what was holy was to be brought therein even so places of judgment are to be sacred unto justice and nothing unjust should dare appeare there and if it do the frown of the Judge should soone scatter it Solomons great Throne and it was a throne whereon he executed judgment 1 King 7. 7. was made of Ivory and overlaid with the best gold 1 Kings 10. 18. and this thinke some was to signifie that from it nothing was to proceed but what was white 〈◊〉 Ivery sound and uncorrupt 〈◊〉 precious as the best gold the morall may be applyed unto the tribunals of subordinate Judges for let them consist of whatsoever matter yet their use and end is not only innocent white like ivory but also 〈◊〉 and glorious like 〈◊〉 gold and from a throne of ivory overlaid with the best gold no drosse should be heard no lead no sentence of ignorance no iron no sentence of violence hereupon is it as Mr Cartwright observeth that the Prophet Esaiah thus describeth the corruption of publique Iustice in Judah Esai 1. 22. thy silver is become drosse thy wine mixt with water and how he explaineth this Allegorie you may see in the next verse thy princes are rebellious and companions of thieves every one loveth gifts and followeth after 〈◊〉 they judge not the fatherlesse neither doth the cause of the widdow come unto them But the Preacher having shewn the disease of his times publique unjustice in the next place points unto the remedy of the wronged against it vers 17. and that sometimes is only a patient waiting for Gods last judgment that will review correct and redresse all the miscarriages of humane judicatories I said in my heart God will judge the righteous to wit by a sentence of absolution and the wicked to wit by a judgment of condemnation for there is a time there that is with God in the judgment to come for every purpose and for every 〈◊〉 if men be overthrown in one court and there lie an appeale unto another where there sits a Iudg of known and unquestionable uprightnesse and incorruption they will hopefully and cheerfully fly unto that other though the prosecution of their appeale be very chargeable The lowest vassall that is upon the 〈◊〉 of the earth hath liberty to appeale from the highest court upon earth unto one that is far higher that which the Lord will hold in the day of judgment the pursuit of thy appeale thither will cost thee nothing but thy teares prayers there God will Iudg over thy cause again do thee all the right that thou canst desire assurance of this should one would thinke exclude all excesse of sorrow faintnesse of courage and despondency of spirit for the misiudgings of the highest of men If thou seest the oppression of the poore and violent perverting of Iudgment and Iustice in a Province 〈◊〉 not at the matter for he that is higher then the 〈◊〉 regardeth and there be higher then they Eccl 5. 8. 2. Groane not against the wicked out of envy at their prosperity in this life for 〈◊〉 the Iudge standeth at the doore and when he cometh men will diseerne 〈◊〉 the righteous and the wicked between him that 〈◊〉 God and him that serveth him not Mal. 3. 18. The Lord knoweth how to reserve the unjust unto the day of iudgment to be punished 2 Pet. 2. 9. and their punishment then shall be such as shall throw them below all envy it will then be plainly seen that innocent Paul at the barre had no reason to looke with an envious eye at his uniust Iudge Felix upon the tribunall that Lazarus the beggar in his rags 〈◊〉 of sores and wants had no ground to repine at the pompous attire and sumptuous fare of the rich glutton that the poore Martyrs in their deepest and darkest dungeons loaden with irons and chaines upon the rack in their greatest tortures at the stake amidst their flames were in a farre happier condition than their cruell persecutors in the height of all their power pomp and glory the upright shall have dominion over them in the morning to wit in the resurrection Psal. 49. 14. here the wicked flaunt it domineer and tyrannize it over the godly but these in the last day shall enjoy a full victory and triumph over them Ye that feare my name shall tread down the wicked saith God in the Prophet Malachie for they shall be 〈◊〉 under the soles of your seet in the day that I shall do this saith the Lord of Hosts Mal. 4. 3. Now they trample upon the godly and make up the upper end of the world but then they shall be the vilest and most contemptible of men they shall be ashes under the soles of your feet to tread upon the present selicity of the wicked was a great stumbling block even unto a David untill he went into the Sanctuary then he understood their end Psal. 73. 2. 3. 17. when he understood their end their novissima what happened unto them after death and judgment this calmed and composed his spirit for then he saw that they were not to be envied in their highest glories To goe unto the last sort of duties to wit those which regard good men both ordinary Christians and Ministers and they are two 1. The reall expressions of a cordiall love of them in 〈◊〉 2. All actions of Christian Communion with them in particular First the day of judgment should provoke unto reall expressions of
harder taske then most conceive unto which must concurre the whole man the inward the outward man but the inward first and chiefly The Summons David gave his soule Psal. 103. we must ours Praise the Lord ô my soule and all that is within me blesse his Holy Name And indeed in these Eucharisticall offerings with the fat and inwards God is most delighted-He is the searcher of hearts Father of spirits the thanks therefore of the heart and spirit he will especially eye and reward That sacrifice of thanks then which is like that last of Caesars without an heart will prove but a sacrifice of fooles unacceptable to Heaven Above all therefore have a care that the instrument thine heart be as David's was Psal. 57. 7. prepar'd and the strings the faculties thereof well-tuned else the melody of thy Verball thankfulnesse will be quite marred even as the gracefullnesse of a sweetly sung song is lost by jarring upon a distun'd instrument But now however this sacrifice must be first kindled at the Altar of the heart yet it will not long stay there but spread further and breake out into the Temple of the outward man And first 't will awaken our glory Psal. 57. 19. that is our tongue so stiled because the chiefest instrument of glorifying God wherein stands man's highest glory And next it will quicken the hands to act every member some way or other to expresse the thankfulnesse of our hearts that so our thanks may absolutely be full compleate and entire Gratitude as blood in the body runn's through the whole practise of Christianity and so hath generall use in and influence upon all the duties we performe Because as speciall Precepts oblige unto the severals of them so also the freenesse and fulnesse of God's favours ingage generally to all of them And answerably the School-men make ingratitude a generall circumstance of sinne not as though it were of the Notion and Definition of sinne in generall but only because it adheres and cleaves unto every sinne gradually aggravating the guilt and demerit thereof For in all sinnes we commit there is as a deviation from the speciall Lawes against them so also a virtuall disregard of God's mercy a powerfull disswasive from them and therefore although ingratitude be formally only when there is an expresse and actuall contempt of Benefits yet there is saith Aquinas a materiall kind of ingratitude in every sinne Thankfulnesse unto God then by way of Connotation takes in both tables all duties that concerne God or man and suitably unthankfulnesse too is by way of Concomitancy a bundle or fardle of all other vices Ingratum si dicas omnia dixeris Nay thankfulnesse formally in it selfe is also of a wondrous wide extent made up of many parcels containing many integrals all which Aquinas reduceth unto three 1. To Recognize a 〈◊〉 2. Duely to prize it c. And 3ly To requite it Wee will adde two more and so reckon up in all five degrees of thankfulnesse and so of thanksgiving Observation Confession Remembrance Valuation Retribution matters not so quickly runne over so soone dispatch'd as we ordinarily dreame as will appeare if we weigh them severally 1. First then we must punctually or particularly and heedfully or fixedly observe blessings their receipt injoyment use continuance increase and this indeed is the foundation of all the rest for unlesse favours be known or taken notice of they can never be acknowledg'd remembred duely valued and then small likelihood any thing should be rendred for them hopes then of our gratitude are even desperate for notwithstanding the overflowings of mercies the showers of blessings upon us to phrase it with Ezekiel 24. v. 26. how dull and heavy are we in the apprehension of them Strange that as Moses face shone to all except himselfe so the lustre and splendor of our growing happinesse should even dazle neighbouring-nations and we our selves scarce perceive so much as a glimse thereof Whom will it not possesse with a degree of just amazement to consider that we though incompassed with Gods favour as with a sheild hedg'd about with blessings so many so eminent as that unlesse we hoodwinke our selves impossible they should escape our observation can yet discerne none of all this though sharp-sighted enough in espiall of miseries and losses But to returne Our observation will be too short if it reach no further then Blessings in themselves Our thoughts therefore must not be fixed and stay upon them but be raised upward to a view of that bounty which gave them unto a sight of God in them unto an apprehension not only of his generall providence for that makes the Sun to rise on the evill as well as the good and sendeth raine on the unjust as well as just but of his speciall love benevolence the light of his Countenance shining through them on us in his Son Christ Jesus This David preferres before a very great blessing in it selfe considered and for it is chiefly thankfull Because thy loving kindnesse is 〈◊〉 then life my lips shall praise thee Psal. 63. 3. And indeed to observe God's kindnesse will give a sweet rellish to the meanest favours to but a cup of cold water whereas want of such notice will imbitter your oyle corne wine your richest variety and greatest plenty of outward things Nay a thorough-sense and feeling of Gods speciall favour in the benefits we receive will as sweeten all of them so elevate the nature of some of them spiritualize as it were your temporall ones and so make them though in themselves 〈◊〉 of vanity and vexation of spirit suitable un to the nature and desires of the soule For the object of the lower part of the soule is then proportionable to the higher part unto the soule as reasonable as spirituall when link'd with the object thereof God And therefore temporall blessings are then proportionable unto the soule as spirituall when we behold Gods name written upon them as tokens of his love when God comes along with them to the soule For then though they be still temporall in regard of their nature and beeing yet are they in a sense spirituall as joined with God the adequate spirituall good of the soule as directed by a supernaturall providence to worke unto a spirituall end for the increase exercise and triall of our graces for the bringing us to true happinesse such as spirituall and supernaturall union and communion with God We have gone over the first step of our thanks Observation unto which the second Confession must be as it were the Eccho and reflexion resounding the same notes What we have observed in blessings wee must confesse too as That we have them Whence and How 1. That we have them This to deny or smother or but sparingly to discourse of what bewrayes it but a loathnesse to acknowledg our selves engaged to the Almighty and yet in the acknowledgment of this wee may be ample enough and all the while but
vent our pride and stroke our selves Nebuchadnezar will acknowledg a great Babilon but withall adde that 't is built by the might of his own power and so we confesse and perhaps beyond truth the having of such or such benefits but then wee 〈◊〉 them to our selves as either the Authours or deservers of them This indeed to speake properly is not Confession but boasting and bragging of mercies We must therefore in the second place 2. Acknowledg that they come downe from above from the Father of lights there and that 3ly By way of 〈◊〉 freely 〈◊〉 gratis saith Bernard 〈◊〉 merito 〈◊〉 labore nostro without our desert without our endeavour without our endeavour allwaies as the 〈◊〉 cause sometimes as the meanes We reape often as he in the parable where we have not sown and gather where we have not strawed More freely yet not only without but against our deservings for what are our 〈◊〉 except such as Augustine speaks of merita mala without our prayers against our hopes beyond our desires But should I insist longer on this point I should but anticipate what I am to deliver at large upon the fourth generall Dismissing it therefore I passe on unto the third branch of our thankfullnesse Remembrance of blessings which is almost nothing else but a multiplied and reiterated observation and confession of them And therefore all three Observation 〈◊〉 Remembrance are wrap'd up by Aquinas under one head Recognition That which is forgotten is not actually known for the present nothing unknown works upon the will A danger unknown moveth not A Benefit unknown affecteth not As the sacrifice of thanks then is kindled by observation blazeth in Confession so memory of benefits keepeth in the flame fetcheth life into it though almost extinguished even as the fainting light of a lamp is restored by a fresh supply of oyle That charge then that David gave his soule Psalm 103. 2. we must ours Blesse the Lord ô my soule and forget not all his Benefits that is by an ordinary Hebraisme forget not any of all his benefits But now in divine dialect words of knowledg do ever imply the affections Our memory then of blessings must be not only Historicall and speculative for that by it selfe is dull and lumpish and will beget but a cold and heartlesse thanksgiving but also practique and affectionate accompanied with such effusion of the spirit 's dilating of the heart such enlarg'd and enravish'd affections such stupor and admiration raptures of joy melting into kindnesse as are in some measure proportioned as unto the goodnesse and quality of the blessings themselves so also unto the love and bounty of God rellished in them as 't was said of her in the Comedy Laeta 〈◊〉 non tam ipso dona quam abs 〈◊〉 datum esse id serio triumphat Besides a diligent Recognizing of benefits which as you have heard is made up of Observation Confession Memory there is required unto thanksgiving A due valuation 1. Of the worth and greatnesse of God's gists in themselves Thankfull then we can never be if we either prize them not at all or underprize them and yet herein how extreamly faile me Some there are amongst us that are very loud in their complaints against the greatest outward mercies we can enjoy They exclaime against the blessed worke of reformation as an unsufferable innovation against the plenty of preaching as an intollerable burden as the Israelites Num. 11. 6. repined at their manna saying there is nothing but this manna before our eyes so these men at the bread of life saying there is nothing but preaching Sermons c. As they loathing manna lusted after the Cucumbers melons leeks onions and garlick which they had in Egypt so these people even fursetting on the good word of God hanker after those husks I meane Superstitions and Egyptian Ceremonies with which they were formerly fed There are others that as 't was said of Israel Psal. 106. 24. despise or as some read it thinke scorne of this pleasant land professing a liking rather to live in any barbarous remote nooke of the world with cleannesse of teeth and scarcity of bread then here where Gods mercies swarme about us But some of us have more though not grace yet shame then downrightly to complaine of God's mercies yet all the best of us doe much lessen their worth We aggravate our pettiest pressures beyond an Hyperbole but then on the other side how do we extenuate and diminish the worth of our greatest blessings y as the Cities Solamon gave Hiram pleased him not and he said to Solamon What Cities are these thou hast given me and he call'd them the Land of Cabul that is as you may see by the margin displeasing or dirty 1 Kings 9. 12 13. so Gods richest favours 〈◊〉 us not but ever we have some quarrell or other at them some flawes in them How faulty we are in this particular St Basil illustrates by a similitude taken from the eye looke as that seeth not objects which are apply'd close unto it and even lie on it but taken away some pretty distance doth clearly discerne them so we have no sense or feeling of the worth of benefits we enjoy untill God by removall of them teach us to set better price on them But now our estimation is not to be bounded and terminated in the mercies of God considered in themselves according to their owne worth and goodnesse without reference to their ground and Author for so are we apt sometimes to over-rate them as the Epicure his pleasure the covetous man his mucke the 〈◊〉 his victory Therefore wee must in the second place rightly prize the love and 〈◊〉 of God the giver for as Aquinas tells us A Benefit taken morally as laudable worthy of 〈◊〉 however materially it stands in 〈◊〉 in the thing given yet formally and principally it consists in voluntate affectu in the will and affection of the Donor 〈◊〉 〈◊〉 accepted largely requited a cup of water which a poore man gave him Why because he had an eye not to the value of the present but to the good will of the giver In like manner would wee but looke on the meanest blessings wee enjoy as tokens of Gods love and goodnesse how thankfully would we accept them at how high a rate prize them how be even ravish'd with the rellishing of Gods favour in them I proceed on to the last Degree of our thanks Retribution not of Justice but of favourable Acceptance that is not such as God may expect but such as he in his Justice may and in his mercy will accept How canst thou recompense saith Jesus the sonne of Sirach thy Parents the things that they have done for thee more justly may we demand How shall wee recompense our God the things he hath done for us which infinitely surpasse those of the most indulgent Father the tender'st Mother for these though great yet but finite A mans tongue
a morall goodnesse righteousnesse and true holinesse without it impossible that man should obtaine the end prescribed unto him that he should performe the duties injoined him and it was against the justice and goodnesse of God and so a grosse contradiction to appoint unto man an impossible end to impose upon man impossible commandments Gods chalking out such an end for man to seek implieth that he supplyed him with meanes for assecution hereof his injunction of lawes argueth that he gave power and ability to yeeld obedience unto them but of this allready more fully and distinctly in the first part of the question Unto what is there said 〈◊〉 me adde what Dr Feild in his learned booke of the Church pag. 251 252 253. hath in resutation of this fiction of the Papists that man might have been created in his pure naturals in a state of neutrality and 〈◊〉 〈◊〉 〈◊〉 grace or sin his argument may briefly be thus summ'd up It was impossible for the nature of man without grace to performe its principall actions about its principall objects the sirst truth and the chiefest good without grace 't was impossible for man to know God as he ought to love him as he should amore amicitiae with a love of friendship for himselfe and his own sake and without such a love all a mans actions would have bin sins for they could not have been done unto the glory of God because t is such a love only that referreth mans actions unto Gods glory and that state cannot but be a sinfull state wherein all that a man doth is sin breifly thus without the grace of God 't is impossible to love God and without the love of God all our actions will be evill and sin and therefore à primo ad ultimum without grace all our actions will be sin and hereupon 't will follow that there can be no state of nature sinlesse without grace and consequently that there can be noe state of pure or meere nature For the surther clearing of this I shall lay downe two 〈◊〉 which cannot reasonably be denied First that God decreed that man should act rationally that he should performe rationall actions Secondly that all his rationall actions were under the law of nature some for their substance as to love seare prayse and glorify God and others for their 〈◊〉 and other the like 〈◊〉 whether a man did eate or drinke whatsoever he did he was to doe all unto the glory of God to deny this were to uncreature man take away his dependance upon and relation unto God and from this grant it undeniably followes that all a man's rationall or voluntary actions were capable of morall goodnesse or badnesse and consequently that how ever some of them might be indifferent in their generall and abstract 〈◊〉 yet considered actu exercito as singularized and cloathed with circumstances they were all either morally good or evill for morall goodnesse and badnesse are privatively opposite and 't is an unquestioned rule in Logick inter privativè opposita non datur medium in subjecto capaci Between privative opposites there can be no middle either of abnegatien or participation in a capable subject every subject capable of privative opposites must necessarily have one or the other thus a sensitive creature must be either seeing or blind the aire must be either lightsome or darke now if there could be no indifferency or neutrality in the rationall actions of man but that they must all necessarily be either good or bad then it was impossible there could be any such state of indifferency and neutrality in the rationall faculties of man they must also be morally either good or bad holy or sinfull and therefore the possibility of man's existence in a state of pure naturals without grace or sinne hath no foundation in sound reason The second conclusion It was absolutely impossible for man to be created with the contrary of originall righteousnesse concupiscence a pronenesse or inclination of all the faculties of man unto sin This conclusion is thus confirmed if man had been created with this concupiscence God had been the author of it but 't was impossible for God to be the author of it the Apostle John saith it is not from the Father but is of the world 1 John 2. 16 we may goe farther and say it could not bee from the Father and therefore it was 〈◊〉 for man to be created with it The Minor is thus prov'd it was impossible for God to be the author of sin but concupiscence is sin and therefore God could not be the author of it Unto this argument we find in Bellarmine two answers First that God would not have been the author of this concupiscence though man had been created with it Secondly that this concupiscence is not sinne and therefore though God had been the cause of it yet it would not have therefore followed that hee had been the cause of sinne First that God would not have been the author of concupiscence though man had been created with it but it would have been besides his purpose and intention for it would saith he have flowne naturally from the condition of the matter of man and so it would have been naturall unto man not as a good gift or ornament of nature but as a defect disease or infirmity of nature he endeavoureth to illustrate this by the similitude of a Smith though a Smith frame a sword of Iron and the sword grow rusty yet the rust is not caused by the Smith but proceedeth as a sequele from the nature or quality of the Iron that is the matter of the sword But this answer is first dissonant from the truth secondly repugnant unto Bellarmines owne principles First dissonant from the truth and that I shall cleare by three arguments The first argument Causa causae est causa causati in 〈◊〉 subordinatis the cause of a cause is the cause of its effects in things essentially subordinate but God is the cause of the nature and matter of a man and by the opinion of Bellarmine concupiscence is essentiall to the nature and matter of man 〈◊〉 and a 〈◊〉 for it would naturally and necessarily thinks he have resulted from the nature and matter of man but that it was supernaturally prevented by the gift of originall righteousnesse and consequently God must needs be the cause and author of it A second argument is because this concupiscence is not only in the sensitive and inferiour but also in the rationall and superiour faculties in the understanding and will St. Paul Coll. 2. 15 speakes of a fleshly mind vainly puft up by his fleshly mind so then there is flesh in the very mind of man the carnall mind or the minding of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enmity against God Rom. 8. 7 remarkable is that saying of Augustine voluntas sine charitate est tota vitiosa cupiditas without love the will is as it were wholy turned into lust
let any man judge If he say that he takes concupiscence in such a sense as Papists and Protestants understand it in the controversy then I shall assume the boldnesse to tell him that to say that it was in Christ is an assertion guilty of 〈◊〉 falshood and palpable blasphemy for both sides take this concupiscence to be a pronenesse or inclination unto sinne as will be confessed by every one that knowes any thing in the controversy and that a pronenesse or inclination unto sinne was in Christ's humanity is a proposition apparently not only false but also blasphemous against the purity and persection of that holy one of God this I shall evince by two arguments First an inclination unto sinne could not be where there was not so much as a possibility of sinning But in Christ's humanity there was not so much as a possibility of sinning Therefore much lesse an inclination unto sinne This is one of the arguments reckoned up by Estius which those dissenters from the usuall and generall opinion of Papists and School-men which he speakes of doe alleadge A second argument an inclination unto sinne in any degree could not be in that wherein there was a totall and utter aversen sse from sinne in the highest degree for of contraries if one be in the highest and most intense degree it is not consistent in the same subject with it's fellow contrary so much as in a remisse degree But in Christ's humanity there was an utter and totall aversenesse from sinne in the highest degree for there dwelled in him an all-fullnesse of grace Col. 1. 19. Joh. 1. 14. And therefore there could not be in Christ's humanity an inclnatination unto sinne in any the least degree much lesse such an impetuous inclination unto sinne as Papists affirme concupiscence to be A third principall argument is taken from the adjuncts of concupiscence ab adjunctis occupatis it is to be crucified destroyed and mortified Gal. 5. 24. Rom. 6. 6. to be hated as being hatefull not only unto good men butunto God himselfe But nothing is to be thus dealt with but sinne Concupiscence therefore is sinne The fourth principall argument is drawne from the opposites of concupiscence First the Law of God Secondly the grace of God in generall Thirdly the love of God in particular First the Law of God it warreth against the law of the mind Rom. 7. 23 that is as Estius upon the place adversus legem Dei against the Law of God in which Paul 〈◊〉 after the inward man vers 22. Est enim inquit eadem lex Dei lex mentis sicut è diverso eadem est lex peccati membrorum Ex his verbis rectè colligitur concupiscentiam etiam quae in 〈◊〉 est repugnare contrariam esse legi Dei quia ad instar legis ad ea quae legi divinae contraria sunt impellit the law of God and the law of the mind are one and the same thing as one the other side the law of sinne and the law of the members from these words then it may rightly be gathered that even that concupiscence which is in the regenerate is repugnant and contrary to the law of God because as a law it impelleth unto those things which are contrary unto the divine law Unto this place let me adde also Ro 8. 7 the carnal mind or the minding of the flesh or the wisdome of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enmity against God for it is not subject to the law of God neither indeed can be the putting of the abstract for the concrete enmity for enemy signifieth that 't is a very grand enemy unto God and 't is an enemy unto God only because it is opposed unto his law and revealed will suppose it be not a branch of concupiscence or the flesh but only an affect or fruit thereof an actuall sinne as Bellarmine determineth yet first no probable reason can be given why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minding of the flesh should be so restrained as to exclude the first motions of the flesh or concupiscence and if they be enmity against God then so also is 〈◊〉 originall the flesh or 〈◊〉 too Secondly whatsoever is meant by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it proceedeth from the flesh it deriveth from the flesh as it 's being so it 's enmity against God ti fighteth against God under the colours of the flesh which in this war against God heads all actuall sins whatsoever as their General now from the enmity of the flesh or concupiscence unto God we may inferre it's opposition unto the law of God and the law of God is holy just and good Rom. 7. 12 and therefore that which is opposed unto it must needs be naught bad and sinfull Unto this Gregory de Valentia comment theol disp 6. quaest 12. punct 1. answereth by distinguishing concerning a twofold repugnancy unto the law of God one effective and another formal concupiscence saith he is repugnant unto the divine law effectively as it inclineth unto sinne not 〈◊〉 as if that perfection of which it is a privation were commanded in the law of God But this is refuted by the tenth commandement wherein the first motions unto sinne are prohibited and consequently concupiscence the roote of them unto this I might adde in the next place that this answer may be retorted in an argument thus that which is repugnant unto God's law effectively is also repugnant thereunto formally that which inclineth to disobey the law of God is formally opposite thereunto as I shall hereafter at large manifest But thus doth concupiscence by even the confession of our adversaries and therefore 't is opposed thereunto formally as a deviation therefrom and a transgression thereof A second opposite of it is the grace of God in generall the flesh and the spirit saith the Apostle are contrary the one unto the 〈◊〉 Gal 5. 17 where by spirit is understood the inherent and habituall grace and by flesh the concupiscence of a regenerate man the corruption of his nature the contrariety of these two principles is especially manifested by their actings one against another in the regenerate for in them and in them only the flesh lusteth against the spirit and the spirit against the flesh Gal. 5. 17 now nothing can be contrary to the spirit and grace but that which is properly really and formally a sinne Lastly 't is contrary unto the grace or virtue of the love of God in particular That which inclineth the soule unto inordinate and immoderate love of the creature is contrary unto the love of God for where the creature is loved inordinately God is not loved with all the soule heart mind and strength But now concupiscence inclineth and disposeth the soule unto an inordinate and immoderate love of the creature to wit as it 's soveraigne end for what is it but an habituall conversion of the soule from the injoyment of an immutable God unto the
man hath his own particular severall origiginall lust numerically different from that of others even as the reasonable soule though it be the same for kind in all men yet every man hath his own soule a soule individually distinct from that of others it is Laurentius his illustration upon the place Thus Paul appropriates unto himselfe the body of sinne which is the same with this lust I keep under my body 1 Cor. 9. 27. This appropriation of originall lust or the corruption of man's nature unto our own selves will more affect and humble us than to 〈◊〉 upon a generall and abstract consideration thereof and hence is it that David singleth out in his confession the iniquity and sinne of his own conception Psal. 51. 5. Behold saith he I was 〈◊〉 in iniquity and in sinne did my mother conceive me He doth confesse not only that there was such a sinne but also that he himselfe was defiled therewith besides this Epithet own or proper may be added to prevent men excusing of their sins by charging them upon the temptations of other mens lust who have drawne or enticed them This is a thing very usuall and therefore the Apostle adviseth to resolve all temptations into sin into our own lust the lust in our own bosoms Satan and the world may tempt 〈◊〉 sin but whensoever any man is tempted into sin he is drawne away and inticed of his own lust 2. We have here the force of it's influence it tempteth draweth 〈◊〉 unto sin conceiveth bringeth forth sin c. Here we have 〈◊〉 the 〈◊〉 secondly the branches and thirdly the degrees of this influence 1. The extent of it in regard of it's subject Every man is tempted by his own lust every man except he that was God-man who had God for his Father and a Virgin for his mother that holy thing which was borne of the blessed Virgin Mary and was called the Sonne of God Luk. 1. 35. 2. Here are the branches of this influence it draweth and enticeth unto sin these words may be understood either in regard of the parts in sin unto which it tempteth or of the wayes by which it tempteth 1. Of the parts which are in sin unto which it tempteth There are two parts as it were in every sinne and aversion from good and a conversion unto evill Now unto both these lust tempt's it draweth from that which is good and enticeth unto that which is evill it draweth ab incommutabili bono and enticeth ad commutabile bonum it draweth from God man's chiefe end and enticeth to the sinfull love and adulterous embraces of the creature it inclineth the soule to forsake the fountaine of living waters to hew out unto it selfe Cisternes broken 〈◊〉 that will 〈◊〉 no water Jer. 2. 13. 2. The words may signify the severall wayes or meanes by which every man 's own lust tempteth him unto sinne it draweth by the importunity and impetuosity of it's inclination unto unlawfull objects it enticeth and allureth by 〈◊〉 plausibility of such objects it draweth as a tyrant and enticeth as a harlot There are in the temptations of lust as Bishop Andrewes observeth on the tenth Commandement uncus and esca a hooke and a bait it draweth as a hook and enticeth as a bait The Metaphor is taken from fisher-men who make use of both they draw the fishes by the hook and entice them by the bait Concupiscence deales with us as Joseph's Mistris with him she enticed him to lye with her she spake to him day by day and then she attempted to draw him to her and she caught him by his garment saying lye with me Gen. 39. v. 7 10 12. 3. We have the degrees of this influence of lust and they may be reduced unto three heads it had an influence upon first the production secondly the consummation and thirdly the punishment of sinne 1. Upon the production of sinne and that is either inward or outward first inward and that is twofold first the first motions unto sinne it draweth and 〈◊〉 secondly consent unto such motions lust when it hath conceived 2. It hath an influence secondly as upon the inward conception so also upon the outward birth or production of sin Lust bringeth forth sinne Next it hath an influence upon 2. The Consummation of sinne Lust when it is finished 3. And lastly upon the punishment of sinne Sinne 〈◊〉 it is sinished bringeth forth death But to lay aside the curiosity of division we shall goe over these gradations in the influence of lust in order as they lye in the words without taking notice of any subversions First it draweth and enticeth unto sinne by which may be meant the first motions suggestions agitations and as it were titillations of lust before consented to Secondly lust when it conceiveth Conception say Physitians is never but with some kind of consent of both parties by the conception of lust therfore is understood a consent unto it's motions either consensus in 〈◊〉 or consensus in actum as Aquinas distinguisheth 1 a. 2ae q. 74. a. 7. 8 a consent of delight or a consent of resolution 1. A Consent of delight when a man takes 〈◊〉 in the very thoughts and apprehensions of the committing such a sin and accordingly desireth conditionally to commit it provided that all obstacles were removed thus many a ranke lecher neighes after his neigbours wife though he dare not outwardly attempt her chastity Omnia si claudas intus adulter erit His delights and desires unto which he dares give no vent will render him an adulterer in the sight of heaven 2. A consent of 〈◊〉 an effectuall purpose to commit sin which yet may prove abortive or miscarry and be hindred from execution the Children may come to the birth and there may not be strenth to bring forth Esay 37. 3. Psal. 21. 11. 3. A third degree in the influence of lust is that it bringeth forth sinne that is sinne eminently visibly and manifestly such the outward act of sinne thus sinne is also taken Gen. 20. vers 6. I withheld thee saith God to Abimelech from sinning against 〈◊〉 to wit by the grosse and outward act of adultery for there is no question but that he sinned inwardly 〈◊〉 his desire and purpose to 〈◊〉 Sarah that here by the bringing forth of sin is meant the externall perpetration of sin either by word or deed I shall evince by two reasons 1. Because in the inward conception of sinne by sinfull delights desires and purposes sin is brought forth in the eyes of God Matth. 5. 28. I say unto you saith our Savlour that whosoever looketh on a woman to lust after 〈◊〉 hath committed adultery with her already in his heart In conformity unto this it is that the School-men make the outward act of sin to adde nothing per se and properly unto the intensive badnesse of the inward perfect and 〈◊〉 〈◊〉 〈◊〉 commit it In good workes God accepts the will for the deed 2
eo secundum quod est pars totius humani generis sicut aliquis 〈◊〉 dicitur secundum humanam iustitiam 〈◊〉 quando iudicium 〈◊〉 de com nunitate cuius 〈◊〉 est par Unde tunc quando fiet universale iudicium totius humani genetis per universalem separationem bonorum à malis etiam quilibet per coniequens iudicabitur Aquin. suppl quaest 8 8. artic 1. primo (f) Accedit quod ad 〈◊〉 hoius divinae iustitiae non solum necessarium fuit considerare singulorum hominum peccata secundum se sed etiam in ordine ad 〈◊〉 in ordine ad gubernationem totius universi ad 〈◊〉 specialem providemiam quam Deus 〈◊〉 respectu totius universi et respectu singulorum hominum atque ideo voluit non tantum quasi privatim iudicare singulos homines sed etiam publicè totum 〈◊〉 〈◊〉 unius integri corporis 〈◊〉 cuius bona omnia mala secundum omnes respectus habitudines suas in severum examen adducantur 〈◊〉 fit ut licet 〈◊〉 〈◊〉 ad ferendum iudicium singulorum non sit necessaria haec generalis congregatio omnium tamen ex parte ipsorum hominum sit quodammodo necessaria tum al publicam 〈◊〉 divinae 〈◊〉 tum 〈◊〉 ut quaedam specialis retributio proveniens ex publicâ laude honore vel confusione locum 〈◊〉 Haec enim necessario resultat 〈◊〉 modo iudicii publici et 〈◊〉 non autem ex privatis Undè 〈◊〉 Paulus 1. ad 〈◊〉 4. Nolite aute tempus iudicare quoad usque veniat Dominus qui illuminabit abscondita 〈◊〉 tunc laus crit 〈◊〉 à Dco Hinc intelligitur hunc modum iudicii esse valdè conformem distributivae 〈◊〉 Nam ut 〈◊〉 ait 1. ad Cor. 9. quamdiù in hâc vita vivimus veluti in publico stadio versamur laborantes ut bravium coronam propositam consequamur quando autem publicum praemium certantibus proponitur ratio communis 〈◊〉 et 〈◊〉 distributivae postulat ut in publico 〈◊〉 omnium congredientium debitus honor et praemium tribuatur singulis c. Deus autem qui 〈◊〉 ac suavitèr omnia disponit homines gubernare statuit ac iudicare modo 〈◊〉 〈◊〉 nè accommodato atque adeo ratione distributivae perfectissimè servata 〈◊〉 Paulus 〈◊〉 2. ad Corinth 5. ad Rom. 14. Omnes nos manifestari oportet ante tribunal Christi ut unusquisque reserat propria corporis prout 〈◊〉 ob eandem rationem praemium beatorum 〈◊〉 in Sacra Scripeura Corona iustitiae vitae ac gloriae 2. ad Tim. 4. Apocal. 2. Jacob. 1. Illa enim propriè dicitur corona quae victoribus publicè et cum celebritate donatur in loc praedict 〈◊〉 1 Use. Of Terror 2 Use Of Consolation 〈◊〉 Uses of Exhottation 〈◊〉 an expectation of and preparation for the day of Judgment 1. Unto an expectation of it (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A second Exhortation unto preparation for the day of judgment Out of those many duties in which this preparation stands some 〈◊〉 regarding either God or ourselves or others Those which regard God are 1. Faith in him 2. 〈◊〉 of our sins against him (b) 〈◊〉 praeterita 〈◊〉 ignorantiae tem pora vocat 〈◊〉 ad praesenth non quod Deus gentes nullo planèsuae vel irae vel bonitatis documento ad resipiscentia minvitasset sed quod 〈◊〉 quam nunc obscurius atque 〈◊〉 vocasset quod scilicet ad gentes quos nunc 〈◊〉 verbi praecones nullos antehac misisset 〈◊〉 Apol. par 3. p. 384. 1. (i) Modo ergo tu fac quisquis 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus 〈◊〉 à 〈◊〉 〈◊〉 bi te videre non vis dissimulans à fact is tuis constitue te ante te ascende tribunal mentis tuae esto tibi judex torqueat te timor erumpat à te confessio dic 〈◊〉 tuo Quoniam 〈◊〉 meam ego cognosco delictum 〈◊〉 ante me est 〈◊〉 Quod erat post te fiat ante te ne tu ipse postea à Deo judice 〈◊〉 ante te et non sit quo fugias à te k Dr Heyling Geog. 3. Love of him 4. Feare of him 5. Prayer to him A second sort of duties unto which the day of judgment excites that regard ourselves 1. Watchfullnesse 2. Sobriety (L) Nomen sobrietatis sumitur à 〈◊〉 〈◊〉 enim aliquis sobrius quasi briam i. e. mensuram servans ideo illam materiam specialiter sibi sobrietas ascribit in qua maxime laudabile est mensuram servare Hujusmodi autem est potus inebriare valens quia 〈◊〉 usus mensuratus multum confert modicus excessus multum laedit quia impedit usum rationis magis etiam quam excessus cibi c. Et ideo specialiter sobrietas attenditur circa potum non quemcunque sed eum qui sua fumositate natus est caput conturbare sicut vinum omne quod in ebriare potest Communiter autem sumendo nomen sobrietatis potest in quâcunque materiâ dicl 22 〈◊〉 quast 149. artic 1. cap. 3 Diligence in our particurar callings Job 29. 14 15 16 17. 4. A due and dilignt use 〈◊〉 imployment of our talents (m) Mr. SamuelWard of Ipswich in his Epistle dedicatory to his Peace offering * 1 Pet. 〈◊〉 10. The third sort of dutis unto which the day of judgment 〈◊〉 regards others 1 all men they are 〈◊〉 1 〈◊〉 the. (r) Dutch Annotations 2 Charity in our censures of them Secondly the duties unto which the day of judgment perswades regarding wicked men are two 1. Estrangement from them 2. Patience towards the. (n) 〈◊〉 〈◊〉 〈◊〉 Solomon 〈◊〉 〈◊〉 justitiae ex 〈◊〉 〈◊〉 purissimo ab ducto in altum 〈◊〉 gradibus 〈◊〉 〈◊〉 〈◊〉 huic inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnificentià quid 〈◊〉 〈◊〉 〈◊〉 quà m pretium quo Deus jus justitiam 〈◊〉 voluit quà m purgatissima 〈◊〉 〈◊〉 oportere judicia quae indè feuntur 〈◊〉 indignum 〈◊〉 ut 〈◊〉 aut plubeae sententiae ex tam augusto loco prodeant 〈◊〉 ū ut ex 〈◊〉 suggesto 〈◊〉 〈◊〉 c. 〈◊〉 A third sort of duties unto which the day of judgment perwades regards good men and are two 1. Reall expressions of a cordioll love of them in generall o Quidam Rex 〈◊〉 〈◊〉 gloriosus 〈◊〉 est procedente illo in curru deaurato cum 〈◊〉 〈◊〉 obviasse illi duos viros 〈◊〉 sor did is indutos 〈◊〉 attenuatos 〈◊〉 pallidas facies habentes Rex aute millico cognovit eos 〈◊〉 exercitii sudoribus 〈◊〉 〈◊〉 〈◊〉 Ut ergo vidit illos 〈◊〉 〈◊〉 decurru in terram procidens adoravit surgens 〈◊〉 est eos 〈◊〉 osculatus Magnates vero illius ac proceres de hoc valdè 〈◊〉 sunt 〈◊〉 cum fecisse indigna 〈◊〉 gloriâ non tamen ausi illum in 〈◊〉 reprehendere 〈◊〉 fratriejus