that is wholly depraved and defiled with lust he thinkes then that lust might be seated in the will nay 〈◊〉 himselfe though he thinke that concupiscence hath it's chiefe residence in the flesh by which he meanes the body and the sensuall powers of man yet he withall 〈◊〉 that there is something like unto it in the superiour part of the soule for even that is prone immoderately to desire honours vaine glory and the like vanities and therefore Paul Gal. 5 having said that 〈◊〉 〈◊〉 lusteth against 〈◊〉 spirit he nameth not only fornication drunkennesse and the like carnall sinnes but also idolatry heresies envyings c which were spirituall sinnes sinnes of the upper region of the soule thus you see that a great part of concupiscence is placed in the supreme the rationall faculties of man and extended unto spirituall and immateriall objects and hereupon it will follow that at least this part of concupiscence cannot 〈◊〉 from the condition 〈◊〉 the matter A third argument is because this assertion that the resultancy of this concupiscence from the nature and matter of man would have been besides the intention of God strikes against either the omniscience or omnipotency of God for either God foresaw this resultancy or not to say that he did not foresee it takes away the infinitenesse of his knowledge if he foresaw it then I demand whether he could not or would not prevent it to say that he could not prevent it denieth the infinitenesse of his power if he could but would not prevent or stay it then it followeth that this resultancy was not besides but agreeable unto his purpose and intention Secondly this answer is repugnant unto Bellarmine his own principles I shall instance in two First it is apparent that he maketh this concupiscence to be chiefly the naturall and necessary propension of the sensitive faculties unto their proper and naturall object and from this I thus argue Naturall and necessary propensions of the naturall faculties of any thing unto their naturall and proper object cannot be besides the intention of God the creatour for such propensions must needs be positive qualities and of every positive being God is the cause and author But now concupiscence is by Bellarmines discourse the naturall and necessary propension of the sensitive faculties of man unto their proper and naturall objects And consequently t is not besides the intention of the Creatour flowing as a naturall defect or disease only from the condition of the mould or matter of man A second thing in Bellarmine with which this his answer clasheth is his confession that concupiscence is contrary to the nature of man de gratiâ primi hominis cap. 7. From hence I thus argue Nothing that is against the nature of man can 〈◊〉 naturally and necessarily from the principles of his nature But Bellarmine confesseth that this concupiscence is against the nature of man And therefore he contradicts himselfe when he affirmeth that it results from the principles of man's nature the condition of his matter As for the similitude of the Smith and the Iron sword that will be nothing unto the purpose for First no Smith whatsoever can make Iron that is the matter of a sword but God alone is the author of the matter of man and consequently is the cause of all the naturall sequels thereof Secondly a Smith if he could would frame such a sword as might not be subject or inclined unto rust but it is not a thing in his power for he cannot alter the nature of Iron so that if he will produce an Iron sword it will be lyable unto rust The Papists seeme to ascribe such an impotency unto God himselfe for they suppose all along that God cannot make man to be compounded of a reasonable soule and sensible matter but that besides the intention of God the naturall and necessary result of such a composition will without supernaturall prevention be a headlong inclination unto sensible objects against the dictates of right reason but the falshood of this supposition I shall anon at large detect A second answer of Bellarmin's which we frequently sind also in Dr. Taylor is that this concupiscence is not a sinne but only a disease languer infirmity or 〈◊〉 of nature and therefore though God had been the cause of it it would not yet have followed that God was the author of sinne Unto this I shall oppose the cleare testimony of Paul who in 6 7 8. chapters of his Epistle unto the Roman's cal's it sinne fourteene times as Bishop Davenant and Dr. Francis White after Bishop of Ely calculate the places But unto all these places Bellarmine replyeth in which reply he is seconded by Dr. Taylor that concupiscence is called sinne by the Apostle not properly and formally but 〈◊〉 because it is the effect and cause of sinne the effect of Adam's first sinne and the cause of our sinne But that concupiscence is properly and formally a sinne I shall prove against both Bellarmine and his confident second Dr. Taylor from it's influence subject adjuncts opposites First from it's influence mediate and immediate First from it's mediate influence it is the cause of all actuall sin whatsoever whensoever we are tempted to any sinne we are enticed and drawne away by our own lust this is the mother that conceiveth and bringeth forth all sinne Jam. 1. 14 15 and doubtlesse the daughter resembleth the mother the cause and the effect have the same nature that which as a habit or quality is the cause of sinne must needs be sinne too but concupiscence or the originall pronesse of our natures unto sinne is the roote of all sinne and therefore to use the Apostles expression 't is exceeding sinfull Rom. 7. 13 for nil dat quod non habet vel formalitèr vel eminenter But for confirmation of this argument we have the testimony of him who is the truth it selfe Mat. 7. 17 18. A corrupt tree bringeth forth evill fruit a good tree cannot bring forth evill fruit now concupiscence or an inclination unto sinne bringeth no fruit but that which is morally evill and corrupt and therefore 't is a tree morally evill and corrupt but this argument I shall insist on more fully hereafter in opening Jam. 1. 14 15. Secondly from it's immediate influence it naturally and directly produceth as it 's immediate effects those first motions unto sinne which are without consent and therefore if we can prove these first motions unto sinne to be sinne our adversaries will confesse that concupiscence is sinne also now that they are sinne may be concluded from the Apostles description of sinne 1 〈◊〉 3. 4. Sinne is the transgression of the law for the first motions unto sinne trespasse against that which our Saviour cal's the first and great commandement thou shalt love the Lord with all thy soule might mind and strength for if sinne God's greatest enemy hath any motions or inclinations of the soule any thoughts of the
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
fruition of mutable goods what is it but an unbridled lust of committing fornication with the creature which is done when the creature is idolized and placed in God's roome as it is whensoever it is loved either above God or in an equality with him By this then it undeniably followeth that concupiscence is contrary unto the grace and virtue of the love of God and abateth and diminisheth of it's strength and vigour and consequently is sinne That which hath hither-to been said against the Popish opinion concerning the possibility of man's creation with concupiscence will serve à fortiori for resutation of the Socinians and Dr Taylor who outstripping the generality of the Papists maintaine that concupiscence was actually in Adam before his fall by the creation and as naturall unto him as the 〈◊〉 of hunger and thirst concupiscence you have heard is sinne and therefore this is a downeright blasphemy making God to be the author of sinne and besides it apertly contradicts what Moses speaketh of God's complacnecy in all the workes of his creation Gen 1. 31 and God saw every thing that he had made and behold it was very good for if man was created with concupiscence he was made very defective imperfect and miserable indeed the most miserable of all creatures unable to reach his naturall end to discharge acceptably any part of that duty which even the law of nature exacted of him and to answer in any measure chose great and high relations which God had put upon him he had a law in his members warring against the law of his mind so that he might with a great deal of justice powre out the pitifull complaint of Paul Rom. 7. 24 oh wretched man that I am who shall deliver me from the body of this death If Dr Taylor shall in the behalfe of himselfe stoop so low as to make any reply unto what I have said I shall not decline him and doe assure him that he shall have very faire play from me as 〈◊〉 words and as hard arguments as I can possibly give him only one thing I shall intreat of him that he would dispute and not declare against my opinion and this request will not be thought unreasonable if it be considered that in his controversiall writings his florid and Rhetoricall language doth disguise and hide the seeblenesse of his argumentation with his ordinary readers But to returne unto Bellarmine the most considerable argument that he hath to prove that concupiscence was naturall and would have been in man 〈◊〉 he had been created in his pure naturals is taken from the composition of man's nature for hence he thinks it 〈◊〉 loweth that naturally there would have been a rebellion and a repugnancy of the sensitive faculties against the rationall but let us heare his own words Naturale est corpori animali sensu appetitu praedito concupiscere bonum sensibile naturale est spiritui rationali concupiscere bonum spirituale quare si siat una natura ex spiritu rationali corpore animali conflata naturale erit illi habere diveras inter se pugnantes propensiones Quod igitur primi parentes nostri ante peccatum pugnâ ist â diversarum appetitionum carerent domum erat supernaturale non conditio naturalis de grat prim hom cap 6. it is naturall unto a sensible body endued with sense and a sensitive appetite to covet a sensuall good and 't is as naturall unto a rationall spirit to desire a spirituall good therefore if one nature be compounded of a reasonable soule a spirit and a sensitive body it will be naturall unto it to have different and repugnant propensions the sensuall appetite naturally would have rebelled against the rationall The usuall answer to this objection is very solid and rationall unto which I shall 〈◊〉 this one thing that the sensitive faculties in man are rationall though not formally yet by participation as being capable of the conduct and government of reason This being premised the answer is that before the fall all the motions of the sensitive faculties were subordinate obedient and agreeable unto reason there might then be a diversity but there could be no contrariety or repugnancy betwixt the rationall and sensitive appetites for all desires against reason are unnaturall against the very law of nature Whereupon Aquinas 12 ae q. 82 a. 3 ad 〈◊〉 confesseth that concupiscence is against the nature of man so far as t is against the reason of man such a concupiscence therefore cannot be the sequele of man's nature as it came first out of God's hands Suarez in his Metaphysicks disp 44. sect 1. n. 13. hath a dictinction concerning the sensitive appetite that will be a full and formall answer unto the present objection Appetitus sensitivus hominis ex vi sui generis naturaliter inclinatur ad sensibilia delictabilia tamen ex vj conjunctionis emanationis ex animâ rationali habet inclinationem ad obediendum rationi 〈◊〉 appetendum ipsamet bona sensibilia non tantum quatenus 〈◊〉 aut 〈◊〉 commoda sed maximè quatonus simpliciter bona homini existimantur to make application of this unto our present purpose the sensitive appetite in man might be considered ex vi gen ris or ex vi conjunctionis emanationis ex animâ rationali in regard of it's kind or in regard of it's conjunction with or emanation from the reasonable soule wee are here to speake of the sensitive appetite in the first man not as it is considered only in regard of it's kind or 〈◊〉 nature for so it was common unto beasts as well as man and so inclined unto a most intense desire of things sensuall because as Scotus lib. 2. sent dist 29. q. 1. naturale est unicuique appetitui 〈◊〉 in suum appetibile si est appetitus non liber naturale est 〈◊〉 summe ferri quantum potest quia sicut talis appetitus secundum Damas. 24. ducitur non est in potestate suaejus actus quin 〈◊〉 quantum potest as it is naturall unto every appetite to be carried unto it's object so 't is unto that appetite which is not free to be carried as highly and intensely as it is possible so that as it's act an lusting is not in it's power so neither is the intension thereof But we are to consider it in regard of it's conjunction with and 〈◊〉 from the reasonable soule and 't was rationall and free as is noted before though not formally yet participative as being under the guidance of reason and so in the first man before his fall it was inclined only regularly and orderly unto the desire of things sensuall with subordination unto the dictates of right reason and such motions of the will as were suitable unto right reason now this I shall not magisterially dictate but make good by two reasons The first reason I have 〈◊〉 of Ames Bellarm. enerv l. 4. pag. 8. Cum unio
or a cart in a certaine way at a certaine time when it may be unwitting to the commander little children were playing in the way would any mans conscience serve him to doe it Avoiding of scandall is a maine duty of Charity May Superiours at their pleasure appoint how farre I shall shew my Charity towards my brothers soule Then surely an inferiour earthly court may crosse the determinations of the high court of heaven The superiours have no power given them for destruction but onely for 〈◊〉 If therefore they command scandals they goe beyond their Commission neither are we tied therein to doe as they bid but as they should bid If determination by superiours were sufficient to take away the sinne of a scandall Then they doe very ill that they do not so farrè as is possible determine all things indifferent that so no danger may be left in giving of offence by the use of them Then the Church of Rome is to be praised in that she hath determined of so many indifferents then Paul with the other Apostles might have spared a great deale of labour in admonishing the Churches how they should 〈◊〉 offences about some indifferent things A farre shorter way had been either to determine the matter fully or else to have given order that the Churches should among themselves determine it at home But say that 〈◊〉 Archbishop of Corinth for now I suppose such a one had called his convocation and with consent of his Clergie had 〈◊〉 that men might and for 〈◊〉 of liberty should at a certaine time eat of such and such meats which men formerly doubted of would not yet the Apostle have given the same 〈◊〉 he did Would not good Christians still have had care of their brothers consciences Can the determination of a superiour be a sufficient plea at the barre of Gods judgment seat for a man that by virtue or 〈◊〉 thereof alone hath done any 〈◊〉 that his 〈◊〉 telleth him will scandalize his brother Lastly I would 〈◊〉 know whether those superiours do not give a great scandall which take upon them determinately to impose unnecessary rites which they know many good men will be scandalized by Thus farre Ames But this opinion of Ames is I confesse to be understood cum gravo salis with many limitations which I shall lay downe fully in the Tractate that next followeth If the Prelates would have seriously laid to heart that golden saying of Paul 1 Cor. 8. 13. If meate make my brother to offend I will eat no flesh while the world 〈◊〉 lest I make my brother to offend This would supersede all further dispute of this argument for thence it is easie to evict that it is unlawfull for Church governours to command the observation of things indifferent when in all probability they will scandalize how dare they make that the matter of a Church Canon which Paul durst not adventure upon in his own personall practice He thought it unlawfull to do a thing otherwise indifferent to eat flesh in the care 〈◊〉 scandall and therefore doubtlesse he judged it unlawfull in such a case to impose any such matter upon others Greater was the importance of the flesh for borne by Paul unto his health and the comfort of his life then the profit of the controverted ceremonies can be unto the worship and service of God And besides the indifferency of eating flesh was a thing cleare and evident unto all that were well instructed in the Doctrine of Christian liberty whereas the indifferency of our ceremonies will at least be judged a very doubtfull matter and that by very indifferent men who shall thoroughly ponder the Arguments of Didoclave Parker Ames and others against them which to this day remaine unanswered The Prelates will not pretend unto such an ample authority in the Church of God as Paul had But though they be farre inferiour unto him in point of Authority they are not yet so humble as to imitate him in the condescention of his charity Pauls peremptorie resolve was to forbeare a thing indifferent whē it scandalized If 〈◊〉 makae my brother to offend I will saith he eat no flesh while the world standeth least I make my brother to offend 1 Cor. 8. 13. But what a wide difference nay contrariety was there betwixt this charitable resolution of Paul and the rigid practise of the Prelates For they were obstinately bent to presse the Ceremonies with all severity without any care or Conscience of the scandals ensuing nay their endeavour was daily to adde unto the heape of former ceremonies though they knew that thereby the scandals would be increased They spake a language quite contrary to that of Paul we will enjoyne say they the surplice crosse kneeling in the sacrament of the Lords supper while the world standeth as long as we have any power and authority in the Church of God Let who will be offended This their rigour brings unto my mind a cruel command of Vedius Pollio that was countermanded by Augustus Caesar supping with him A poore boy his slave had casually broken a Chrystall glasse and for this Pollio most inhumanely condemned him to be throwne into a great pond of Lampreys there to be devoured The boy escaping from those appointed for his execution prostrated himselfe at the feet of Caesar who then sup't with his master and desired not pardon but onely commutation of so horrid and unnaturall a death Augustus was extreamly transported with the strangenesse and novelty of so inhumane a cruelty and hereupon to prevent the like for the future he forthwith commanded all the Christall glasses of Pollio though his friend to be broken and the fishpond to be filled up for the breaking of a sorry glasse he thought it a disproportioned and too severe a punishment to have a mans bowels pluck't in pieces and torne asunder This spirit of Vedius Pollio breathed in many of our late Prelates The Ceremonies in comparison of mens soules were but as paltry trifles as glasses and feathers and yet by the maintenance of them they hazarded the soules of thousands In as much as in them lay they destroyed the worke of God they destroyed those for whom Christ died they scandalize Papists and separatists people and Pastours conformists and non-conformists as Mr Parker at large demonstrates Dr John Burgesse as I have often heard urged this story in a Sermon before King James to perswade him unto the abolition of the Ceremonies And King James had doubtlesse expressed a Christian and royall care of his people if he had broken these glasses in pieces if he had cashered these toyes out of the Church which had broken so many in their estates wounded so many in their consciences and endangered the salvation of so many soules and hereby have prevented those unspeakable griefes feares and scandalls which they formerly occasioned I proceed unto the third and last conclusion which is that 〈◊〉 actions of men which proceeds from deliberate reason if they be
and colour this we must reject that keep and hold fast Prove all things hold fast that which is good But he requires now towards evill a farre different carriage there he looks for a scrupulous fearfulnesse Though we must not hold fast any thing that hath but the appearance of good yet we must abstaine from but the appearance of evill Abstaine from all appearance of evill or from every evill appearance the Words may be rendred indifferently either way both rendring being equally consonant to the truth and Originall In the words our Apostle meets with a cavill rise among the Libertines of our and former times who when their scandalous courses are charged upon thē baffle of all with this plea that they are not intrinsecally sinfull Could I will the prosanest Libertine say once see such and such things proved to be unlawfull why I would make no more words of the matter but soone forbeare them I but have they the blush the appearance of evill that should be motive enough to shun them Abstaine from all c. But are we sure this is the Apostles meaning are not the words capable of another interpretation First some mislike our translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 species by appearance and rather think it should be meant logically for sort or kind That it may be so Mat. Flac. Illyricus and Beza determine That it is so the Syriack Interpreter and after him Faber and after them our own great and learned Doctor Hammond resolve But I would faine know upon what ground they are thus singular against the Current both of Ancient and Moderne Expositors Setting aside this place the word occurres as I thinke in the whole new Testament but foure times In Luke 3. 22. and 9. 29. John 5. 37. 2 Cor. 5. 7. And in none of these places is it can it be taken in a Logicall notion If not elsewhere why here especially seeing such an acception is not inforced by the scope coherence any other circumstance of the Text or any absurdity otherwise unavoidable But some dreame of a soule absurdity that would ensue upon translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 species appearance If every appearance of evill should be abstained from then should good things the best things be eschewed for they commonly appeare to be evill unto sense and carnall reason that discerne not the things of the spirit of God How easily may an acute wit set false faces upon them and worke a bad conceite of them into either weake or ill apprehensions Unto this we may adde that of Dr Hammond in his treatise of 〈◊〉 pag 9. 10. Appearance of evill saith he is so uncertaine and unconstant a thing that to abstaine from it universim cannot be the matter of any 〈◊〉 Command This feare will quickly vanish and be discovered to be idle and vaine when anon we shall explaine that distinction of appearance of evill into 〈◊〉 and imaginary for the present therefore leaving these men proceed we secondly to others who agree with us in interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a vulgar familiar and common sense for appearance but then their exposition is not so generall as ours for they restraine the place to matters of Doctrine and will not allow it to be extended to matters of practise and countenance they think the context gives their glosse for the Apostle having at the 19 〈◊〉 exhorted not to quench the spirit in verse 20. prescribes a meanes for cherishing the spirit viz a reverent demean our towards the word of God If ye will not quench the spirit despise not prophesying And next lest that some should except are we thus reverently to receive promiscuously all prophesyings and doctrines preached unto us and not to beware of some of false prophesyings and doctrines the Apostle say they more distinctly directs how we should demeane our selves First towards all prophesyings in generall how secondly towards true how 3 dly towards false First all prophesyings and doctrines whatsoever must be 〈◊〉 examined Prove all things Secondly all true prophesyings sound and orthodox doctrines are to be imbraced with a firme and unremoveable assent Hold fast that which is good Lastly as for false prophesyings and doctrines even their very appearance is to be shunned Thus they c. But first I propose unto the consideration of the learned whether or no an exact and acurate coherence be to be looked for in most of those precepts delivered by the Apostle from vers 13 〈◊〉 ad vers 23. The loose and abrupt manner of heaping them together perswade me thinks that there is as little dependance of many of them upon either the foregoing or sollowing precepts as is to be expected between Solomons Proverbs or Bede's Axiomes Hence is it that Estius holds it not necessary to interprete the place so as that it should have connexion with those duties that immediately precede rather thinks he the Apostle 〈◊〉 to rubbe up the memory of what he commanded in the former chapter at verse the 12. That ye may walke honestly towards them that are without Secondly Suppose a coherence of the words with the former must it needs be that which they obtrude The words may sit under our interpretation and yet the Analysis of the Context run smoothly as thus The Apostle having at verse 19. dehorted from quenching the spirit next adviseth use of meanes tending to the preservation of its gracious and glorious residence in the soule which meanes are either negative or positive he assignes but one negative means viz a removall of a maine barre and powerfull obstacle unto the presence of the spirit contempt of preaching Despise not prophecying vers 20. of the positive means two concerne good one evill the two concerning good are boni diligens examinatio constans electio Prove all things hold fast that which is good This respecting evill est universalissima ejus rejectio an abstinence not onely from all kinds but even from all appearance of evill Lastly suppose the primary scope and intention of the Apostle be limited unto matters of doctrine yet because the maine reason for which they themselves conceive appearances of evill even in matters of doctrine to be interdicted is avoidance of scandall the precept of which is juris naturalis and not only doctrines but also actions are scandalous justly therefore unto these as well as those 〈◊〉 the text appliable and applied too by all Schoolmen or others that ever I met with purposely treating on the point of scandall Should we then against the more generally received opinion of either former or later times admit of their narrow and 〈◊〉 interpretation for the cleare and indubitate sense of the Apostle Yet to make the words more instructive their use more generall we might warrantably put an enlargment upon them and extend them ad mores 〈◊〉 well as ad dogmata ad agenda as well as ad credenda to the decalogue as well as creed not onely to doctrinall truthes
Priests and shall there not be found an answerable degree of morall precisenesse in the 〈◊〉 of the Gospell shall they be willingly within sight sent and hearing of impiety except to reprove it As a woman big with Child for fear and danger of miscarrying for beareth Physick violent exercise and many meats and drinks which otherwise she might freely use even so those who travell in birth with the Children of Christ are put to deny and abridg themselves of many indifferencies I will eat no flesh saith St Paul while the world standeth rather then make my brother to offend 1 Cor 8. 13. Reasons enforcing their abstinence after an especiall manner from the appearance of evill are two Because in them they 〈◊〉 First greater loosenesse in bad ones Secondly more heavinesse to good ones First Greater loosenesse in bad ones 〈◊〉 it is how the lower and more ignorant ranke of men will be hereby strengthned in their downright sinfull courses Nay if a Minister do but wisely and lawfully use his Christian liberty the rude vulgar will thereupon open themselves a gappe unto all licentiousnesse If he be but innocently pleasant think they we may be mad If he but sip we may carouse If he spend but some few houres in his honest and harmelesse recreations the common gamester presently concludes his mispense of both time and patrimony in gaming to be thence 〈◊〉 Secondly more heavinesse to good ones it grieves the spirits of the righteous to see them in any it wounds their soules it makes their bloods their hearts 〈◊〉 to behold them in a man of God It becomes not my weaknesse to advise only in mine own and others behalfe I unfainedly wish and pray that this were seriously thought upon and practised by us all that all of us in a tender regard to the reputation and honour of our high calling would walke with great surcumspection make strait steps unto our feet tread every step as nicely as gingerly as if we went among snares walked upon ropes or pinnacles I will conclude with that of Bernard to 〈◊〉 lib. 3. de consideratione cap. 4. which though written particularly unto him may yet fittingly enough be applied to every Minister nay every Christian. 〈◊〉 〈◊〉 〈◊〉 malas res malas paritèr species 〈◊〉 in altero conscientiae in 〈◊〉 〈◊〉 〈◊〉 It becomes your holinesse to decline as evill things so also evill appearances in that thou consult'st for thy Conscience in this for thy fame nay indeed if it be not presumption to adde unto the Father in this thou providest both for Conscience and Fame for 〈◊〉 first for the purity for the peace of thy Consci nce for the purity of thy Conscience to keep it void of offence both towards God and towards men for the 〈◊〉 of thy Conscience to preserve it from the violence of Satans temptations from the vexations of thine own feares and jealousies Secondly for fame so to hedg it in from scandall as that it shall be above the reach of suspicion Therefore to goe on in the words of the Father Puta tibi non licere etsi alias fortasse liccat quicquid 〈◊〉 〈◊〉 coloratum non sit in sama naevus malae 〈◊〉 Think not for the lawfull though perhaps otherwise lawfull whatsoever shall be evill coloured In thy fame let there not be so much as a spot of evill appearance so shalt thou follow things that are of good report Phil. 4. 8. and thereby quite take off all private prejudices all open calumnies against either thy person or profession However thou shalt procure the testimony and approbation of God and thine own Conscience and be presented unblameable cleare from offensivenesse before men from saultinesse before God at the appearing of the Lord Jesus Christ To whom with the Father and Holy Ghost be ascribed by us and the whole Church the Kingdome the Power and Glory from this time forth for evermore AMEN FINIS THREE SERMONS Enlarged into a TREATISE Concerning The last and general Judgement BEFORE The Iudges of Assise For the Country of Somerset WHERE OF One Preached at Chard Mar. 22. 1657. AND Two at Taunton Aug. 15 16. 1658. AT THE Request of WILLIAM HILLIARD Esq lately deceased and then High Sheriff of that County By Henry Jeanes Minister of 〈◊〉 Word at CHEDZOY OXFORD Printed by H. Hall Printer to the University for Tho Robinson 1660. The Stationer to the Reader THe Theme here handled is very usual and common But our Author as I am assured from very good hands hath done his best for the removal of this prejudice for first his method is such as I am confident will prevent all nauseating and then he hath inserted ever and anon out of the School-men such Notions as thou shalt hardly meet with in any other Books upon this subject Besides many obscure and difficult places of Scripture are here fully explicated and cleared This alone is enough to render this piece as acceptable as any other Works of the Author Romans 2. 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospell THere is some difference amongst Expositors about the Coherence of these words Beza fetcheth it from the 11th verse making the 12 13 14 15th verses to come in by way of Parenthesis there is no respect of persons with God in the day when God shall judg the 〈◊〉 of men by Jesus Christ according to my Gospell Pareus amongst Protestants and Estius amongst Papists drawe it from the 12th and 13th verses and they enclose verse the 14th and the 15th in a Parenthesis for as many as have sinned without the Law shall also perish without the law and as many as have sinned in the Law shall be judged by the law for 〈◊〉 the 〈◊〉 of the Law are just before God but the doers of 〈◊〉 law shall be justified in the day when God shall judge the secrets of men by Jesus Christ c. But against both these waies the objection of 〈◊〉 against Beza will serve This verse cannot be well joined unto words so sarre off without great divulsion of the sentence and suspending of the sense and therefore with him I shall looke no further for the 〈◊〉 of the words then the foregoing verse Which shew the 〈◊〉 of the Law written in their hearts their Conscience also bearing witnesse and their thoughts the meane while accusing or 〈◊〉 〈◊〉 one another in the day when God shall judge the secrets of men by Jesus Christ according to my Gospell What the Apostle here speaks of the Gentiles is applyable unto all men the Consciences of all men shall beare witnesse and their thoughts either accuse or excuse them in the day when God shall judge the secrets of men by Jesus Christ c. there will then be a speciall 1. 〈◊〉 2. Influence 3. Evidence in the testimony of Conscience more then there is in this life First A speciall Eminence it 's testimony will then be louder
this world they are in no better a condition then poore scullion boyes that stinke with grease and are blacked all over with smoake and soote yet in the resurrection they shal be as the wings of a dove covered with silver and her feathers with yellow gold that is they shall glister as the beautifull wings of a Dove that are of a silver and golden colour the day of Iudgment is termed by Peter times of refreshing tempor a refrigerii times of cooling and the hope of this may support against even a siery tryall 1 〈◊〉 4. 12. In ver 21. of the same chapter it is entituled the day of restitution of all things and this may digest the highest outward losses for there is nothing that iniustice and tyranny can bereave us of but the glory of that day will make ample recompense for it Matth. 19. 29. In Rom. 8. 19. it is stiled the manifestation of the Sons of God here Gods sons are under a cloud the world treates them like the worst of slaves but then their Son-ship shall be manifested unto all by Christ's publique invitation of them unto a full possession of their glorious inheritance the Kingdome prepared for them before the foundations of the world here the silthy conversation of the wicked will be unto the iust a perpetuall corrosive and vexation but the day of Judgment will for ever deliver them from their company so that afterwards they shall never heare so much as an idle word never see so much as a sinfull act or a scandalous obiect the Son of man shall send forth his Angels and they shall gather out of his Kingdome all things that offend and them which do iniquity Matth. 13. 41. Thirdly and lastly the day of Judgment may cheare against even the terrors of death it selfe and in pursuite of this branch of the use I shall only mind you of two appellations given unto the day of Judgment in Scripture First In Matth. 19. 28. as some point the words it is termed by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the regeneration it will then be as it were a new birth day unto the bodies of the Saints the earth will then prove a teeming mother and bring them forth in a new and glorious state Secondly The Apostle Paul calls it the day of redemption Eph. 4. 30. to wit from death and all its consequents that debase the body all the corruption and dishonour of the grave unto all them that belong truly unto Christ we may apply those his words Luke 21. 28. Looke up and lift up your heads for the day of your redemption draweth nigh Thirdly we may hence be exhorted unto an expectation of and preparation for this day 1. Expectation of it for this is that which will infallibly seale up unto our soules all the ineffable comforts of this day unto 〈◊〉 that looke for Christ shall he appeare the second time without sinne unto salvation Heb. 9. 28. Here we have a double 〈◊〉 of Christs second appearing 〈◊〉 cujus and 〈◊〉 cui 1. Finis Cujus the end for which he shall appeare the second 〈◊〉 unto salvation 2. Finis Cui the end unto whom unto them that looke for him The word is a double Compound of two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word then implieth a desirous and hopefull expectation of that which is apprehended as good so that from the words we may gather that Christ will bring salvation unto all those that looke and long for his second appearing as a desirable thing there is laid up a crowne of righteousnesse which the Lord the righteous Judge shall give unto them that love his appearing 2 Tim. 4. 8. That love it with a love of desire now if those prisoners whom their own heinous misdeeds and the law have marked out for condemnation cannot desire the approach of the Assises and the coming of the judg how is it possible that the revelation of the Lord Jesus from Heaven with his mighty Angels in flaming fire should be desired by those that 〈◊〉 〈◊〉 God and obey 〈◊〉 the Gospell of the Lord Jesus Christ seeing then he will take vengeance on them and they shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thes. 1. 7 8 9. the Apostle in his description of those that waite for 〈◊〉 Adoption to wit the redemption of their bodies 〈◊〉 8. 23 gives two characters of them 1. They have in generall all sanctifying and saving graces they have the first fruits of the spirit and these are a pawne unto them of their future fulnesse of both grace and glory 2. In particular they have the grace of repentance or humiliation they groane under the burthen of sin within themselves that is as 〈◊〉 glosseth it ex imo corde from the bottome of their hearts our selves also which have the first fruits of the spirit even we our selves groane withim our selves waiting for the adoption to wit the redemption of our bodies By this description then there are excluded from being waiters for the sull manifestation and effect of Adoption 1. In generall all unsanctified persons that are destitute of even the first degree of regeneration and so their soules are part of the suburbs of Hell as being replenished with the initials thereof reigning and unmortified sins 2. Particularly all unrepentant and unhumbled sinners that do not groane to be disburthened of sin as feeling it no load unto their spirits In Gal. 5. 5. Paul professeth in the name of all believers of the Jewes that their waiting for the hope of righteousnesse had two causes the spirit and faith we through the spirit waite for the hope of righteousnesse by faith and what he saith of believers of the Circumcision is appliable unto those of the uncircumcision also therefore unspirituall and carnall persons that are not governed by the spirit that do not walke in the spirit and unbelievers that are destitute of a justifying faith that uniteth with Christ and transformeth the heart can never whilst such attaine a due expectancy of that day wherein there will be a full revelation and fruition of the hope of righteousnesse that is eternall life which now is only an object of hope In Phil. 3. 20. you shall find that those who looke from Heaven for the Lord Jesus Christ as a Saviour are such whose conversation is allready in Heaven the thoughts of their minds and the affections of their hearts are in Heaven their aimes and desires are Heaven-ward their actions savour of Heaven whereas on the contrary they that mind earthly things vers 19. who have their hearts as it were nailed and glued unto the earth would not have so much as a thought of Heaven if they could be secure from Hell but would be very well contented to have their perpetuall abode on the face of the earth and would be
be no respect of persons Colos. 3. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is there will be no respect of the face or outward appearance no regard had unto externals God will then sentence all men according to their workes and he will put no distinction betwixt the free and the bond the most redoubted Emperour and his lowest vassal betwixt a Craesus and an Irus the rich glutton and beggar Lazarus betwixt the spruce and complementall Courtier and the plaine and blunt Peasant betwixt the learned Criticke and the illiterate Swaine the gallant Lady and the homely milk-maide her that grindeth at the mill It would be little better than madnesse for a stage-player that personates a King to be proud over his fellowes who act inferiour parts when he knoweth that the tiring house and the Conclusion of the play will end all this disparity and is it not as ridiculous a folly to pride it over others in regard of those transitory things in which the Charnell house and the day of Judgment will take away all inequality 2. Our spirituals are unapt fuell for pride because their full consummation will not be untill the day of judgment for here in this life they will still be defective and so present a continuall argument for our teares and humiliation the Corinthians were enriched by Christ Jesus in every thing in all utterance and all knowledge so that they came behind in no gift but yet they waited for the coming of our Lord Jesus Christ 1 Cor. 1. 5 7. as knowing that then alone they should be made perfect in all that which was yet wanting to them indeed presently upon separation from the body the spirits of just men are made perfect Heb. 12. 23. intensively their graces then arrive unto their highest and utmost degree but this intensive perfection of their graces doth not extend it's operation and influence unto their bodies untill the comming of of our Lord Jesus 2. Charity in our censures of them especially if they be professors with us of the same true religion in our censures of their state and of their actions it will be one great torment of reprobates that day to review their miscensures of the Godly how will it vex them to behold them their Judges whome by their rash judgment they branded as scelestique hypocrites how will they be confounded to heare all their black jealousies of them pronounced to be groundlesse and injurious nay the Godly themselves though their glorifi'd Condition be uncapable of shame and blushing will have cause to retract their over censoriousnesse God will then own many Sons unto whome they would not vouchsase the respect of brethren they shall meet those intermix'd wth the Angels in the glorious traine of Christ whome their uncharitable rigour alwayes condemned unto the pit of Hell as gracelesse shall heare their actions cleared from those crimes with which their bitter and unjust censures charged them There be two places in the Apostle Paul wherein the day of judgment is used as a reason to dehort from rash and nncharitable judging The first is Rom. 14. 10 11 12 13 Why doest thou judge thy brother or why doest thou set at nought thy brother we shall all stand before the judgment seat of Christ for it is 〈◊〉 as I live saith the Lord every knee shall bow to me and every tongue shall 〈◊〉 to God 〈◊〉 us not therfore judge one another any more The things for which the Apostle would not have the weake to judge the strong as irreligious and profane or the strong to despise the weake and despising is a kind of judging as ignorant and unnecessarily scrupulous in the use of their Christian liberty were matters of an indifferent nature and here to passe ab Hypothesi ad Thesin we may hence inferre that in indifferencies wherein there is no outward and visible failings we are not to judge or condemne one another because Christ hath reserved the judicature of such matters unto himselfe for he alone knows how they are in all particulars circumstanced and therefore for us here to be peremptory in censuring is a presumptious usurpation and invasion upon the royall prerogative of Christ. A second place is the 1 Cor. 4. 4 5. He that judgeth me is the Lord therefore judge nothing before the time untill the Lord come who both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts and 〈◊〉 shall every man have praise of God The Corinthians it seemes had passed a very hasty and headlong censure upon Paul in comparison of others and that unto his injury and disparagement from them therefore he appealeth unto the unerring tribunall of Heaven he that judgeth me is the Lord he alone is my supreame and infallible Judge others may take upon them to judge me and to call in question the uprightnesse and the fidelity of my heart in the worke of the Ministry but alasse they have no commission for such an act and besides they are utterly unqualified for it for how little can they peirce into that privy closet of man's soule the heart and conscience hereupon the Apostle dehortes them from the like rashnesse and precipitancy for the suture therefore judge nothing to wit that is hidden and unknowne before the time untill the Lord come wherein alone there will be a perfect discovery of all secrets this the Apostle affirmeth first in the generall he will bring to light the hidden things of darknesse some understand the passage only concerning evill actions because darknesse in scripture is usually taken in an evill sense but as Estius well observeth it else where signifies only privacy and 〈◊〉 and is applyable to both good and evill actions for it he cites two places Matth. 10. 27 what I 〈◊〉 you in darknesse that 〈◊〉 ye in light Luk. 12. 3 whatsoever you have 〈◊〉 in darknesse shall be heard in the light that darknesse is here taken in this latter sense he confirmteth from the context which agreeth in cómon unto both sorts of actions he will then bring to light both he will then manifest the good as well as the bad 〈◊〉 of the hearts in these latter words he exemplifieth by a particular what he had said only in generall in the former and he instanceth in what is inwardest and secretest in man the counsels of the heart mens outward actions lye open unto our view but the counsels of mens hearts the purposes intentions ends aimes and motives whence their actions spring are of themselves invisible and no created understanding can have of them an immediate and infallible intuition and therefore we must referre them unto the judgment of the last day then indeed 〈◊〉 man to wit that hath done well shall have praise and his praise shall be proportioned unto the degree of his well doing They that will adventure to anticipate the divine retribution will be very lyable to mistakes they may ere they are aware
admirers how it can be an argument against the greatnesse of his knowledge before the fall It is a common opinion among'st both Papists and Protestants that this greedy appetite proceeded not from error or ignorance but from incogitancy inconsideration or inadvertency But I proceed on unto the last place Ephes. 4. 24. And that ye put on the new man which after God is created in righteousnesse and true holinesse here by the consent of most Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after God is as much as after or according to the image of God and by this interpretation it will follow that the image of God consisted principally in righteousnesse and true holinesse and these are so comprehensive as that they take in all graces and vertues whatsoever Junius in his conference with Arminius speakes of some who understand that clause after God concerning the power and vertue of God working this righteousnesse and true holinesse 〈◊〉 contendam inquit quod multi interpretantur secundum Deum ac si 〈◊〉 Apostolus virtute Dei agentis in nobis But Dr. 〈◊〉 in his animadversions upon the said conference tel's Junius first that this interpretation is opposite unto his own interpretation of the words and then he confesseth his ignorance os any that are the authors of such an exposition 〈◊〉 contenderes 〈◊〉 ipsi contradiceres ut qui ad Gen. 1. 26 hac ipsa 〈◊〉 〈◊〉 de imagine Dei in homine interpreteris Qui vero illi sint qui contra instituunt mihi nondum 〈◊〉 est pag. 39. cap. 1. But I shall further unto this sense of the place oppose an argument from the signification of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here in all probability rather denoteth the relation of righteousnesse and true holinesse unto it's 〈◊〉 than unto it's cause physically procreant By what hath been said the reader may be informed how remote from truth an other passage of Dr. Taylors is in his Unum necessarium p362 What gifts and graces or supernaturall endowments God gave to Adam in his state of innocency we know not God hath no where told and of things 〈◊〉 we commonly make wild conjectures God you see hath told us that he created man after his image in knowledge righteousnesse and true holinesse that he made him very good that he made him upright now whether the Dr. hath the forehead to affirme that all this signifieth noe gifts graces or supernaturall endowments which God gave to Adam in his state of innocency and what proofes he will bring for so strange an assertion we will leave unto the issue Unto the above mentioned scriptures there are usually added two reasons the first drawne from the end of the first man the second from the laws prescribed unto him for without a positive righteousnesse it was impossible for him to reach this end to obey these laws but of these two arguments I shall hereafter speake more fully and therefore for the present I shall passe on from the Quod sit unto the Quid sit of this originall righteousnesse and here we have a double Quid sit of it to be inquired into Quid nominis and Quid rei To begin with Quid nominis why the righteousnesse of the first man is called originall righteousnesse Foure reasons may be given for it First because 't was seated in the originall and parent of all mankind Secondly because 't was the first righteousnesse of mankind that ever was in the world it was before any other either habituall or actuall Thirdly because Adam received it from his very originall and beginning as soone as he was created God created him in his image after his likenesse Gen. 1. 26 27. God's image was stamp'd upon him the very first moment of his creation and his righteousnesse was the principall part of this image God made man upright Eccl. 7. 29 he made him and made him upright at the same time the essence of his soule was in order of nature before it's uprightnesse as being the subject thereof and accordingly it was created before it in order of nature but yet this is no hindrance but that the creation of the essence of his soule and the superinfusion of righte ousnesse thereinto might be simultaneos in regard of time unto these scriptures I shall only adde a congruence out of the school-men All the other creatures were created in a perfect state with abilities for operations suitable unto their respective ends the hearbs were created yeelding seed and the trees bearing fruit Gen 1. 12 29 congruent therefore was it that man the noblest of sublunary creatures should be created in such a state too but if he had been created without originall righteousnesse he had been in a worse condition than the meanest of the creatures for he would have been unfurnished for the ends of his creation the glorification of communion with God and destitute of the seeds of his glory and happinesse Fourthly it is called originall righteousnesse in respect of Adam's posterity because if he had stood it would have been coevall with the very beginnings of their beings so they would have received it together with their very natures for it was not given unto Adam only as a personal endowment but as a gift unto the whole humane nature he had it as the head and representative of all mankind and therefore his posterity were to receive it in regard of the habits that were the foundation of it when they had their humane nature derived from him this the School-men further confirme from the opposite of originall righteousnesse originall sin originall sin is privatively opposed unto originall righteousnesse but because of the sin of Adam all his posterity are borne in originall sin therefore if he had never sinned all of them had been borne in originall righteousnesse But to passe on from it's Quid nominis unto it's Quid rei what is meant by the thing it selfe and for the clearing of this we shall explicate these seven following particulars First the materiale secondly the formale of it which are as it were the essentiall parts of which is consisteth Thirdly the subject in which 't is seated Fourthly the causation or production Fifthly the effects of it Sixthly the difference of it from sanctifying grace seventhly the manner of it's relation unto the first man whether it were naturall or supernaturall to him First the materiale the matter or foundation of it and that was all the moral perfections all the graces and virtues of the whole man it was not one single habit but an aggregate of all those habits by which man was rendred right and perfect according to all his parts and powers Solomon saith that God made man upright Eccl. 7. 29 but upright he had not been unlesse he had been sanctifi'd wholy in spirit soule and body the least deformity or defect had been inconsistent with his uprightnesse the integrity and universality of the righteousnesse of the first
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
for it Secondly mortification of it Thirdly watchfulln sse against it Fourthly thankfullnesse for deliverance from it First unto humiliation for it There will be a great deale of justice in our teares for the fountaine of all temptations the mother of all sinnes for that which tempteth draweth enticeth unto sinne which conceiveth and bringeth forth all sorts of sins David therefore in his penitentiall Psalme for murder and adultery had very good reason to spread before God this his birth sinne because 't was a seminall sinne it contaiued the seeds of his adultery and murder Psal 51. 5 hence also 't is no wonder that Paul having mentioned the malignant operation of this law in his members forthwith subjoineth a most bitter complaint touching his infelicity and misery thereby and most passionately wisheth for a 〈◊〉 deliverance therefrom oh wretched man that I am saith he who shall deliver me from the body of this death Rom 7. 24 concupiscence is the root of bitternesse Heb. 12. 15 the root of all the bitternesse that is in our evill deeds and therefore every one upon whom God hath powred a spirit of grace will or should be in bitternesse for it as one that is in bitternesse for his first borne every gracious heart greives at the sad dolefull and banefull effects of 〈◊〉 and shall we have no resentment of the badnesse of the cause oh Beloved did we but afford unto the accursed or pernicious issue or progenie of lust a due and thorow contemplation we would thinke that we could never weep enough for that which is productive of so much and great mischiefe though our head were waters and our eyes a fountaine of teares Jer 9. 1 even the most wicked are troubled in their minds when enormous sinnes break out into their lives and thereby terrify their consciences blot their reputations prejudice their estates or any other wayes incommodate them but this is but a worldly sorrow the damned in hell howle when sin being consummate bringeth forth death but this is but a hellish sorrow a true heavenly and godly sorrow riseth higher and goeth further it begins with the very inchoations of sin the first suggestions unto sin with concupiscence that makes these suggestions for this would be a likely meanes to retard and in some measure 〈◊〉 any further progresse of lusts influence and so anticipate or prevent the worldly and hellish sorrow now spoken 〈◊〉 when Elisha healed the waters of Jericho he went forth unto the spring of the waters and cast in salt there 2 King 2. 21. If we would heale the streames of actuall sinnes we should goe unto the spring originall sinne and powre out our salt our brinish teares upon it To surther and increase our humiliation for this malignant influence of concupiscence I shall propound only one but that shall be a very stirring motive and it is that this influence is exceedingly heightned and intended viz 〈◊〉 by the good holy and just law and commandment of God even as by an antiperistasis heat is many times intended by the opposition of the adjacent cold Rom. 7. 8 13 sinne taking occasion by the 〈◊〉 wrought in me all manner of concupiscence sin by the commandment became exceeding sinfull the prohibitions of the law 〈◊〉 accid ns provoke exasperate and enrage concupiscence and render it's workings more vigorous outragious and violent then otherwise they would be for Nitimur in vetitum semper cupimusque negà ta We long most after forbidden fruit we are most addicted unto interdicted actions 〈◊〉 waters saith 〈◊〉 wise man are sweet Prov. 9. 17 and hence is it that those carnall and unregenerate men who sit under a powerfull ministry usually run into a greater excesse of riot than such whose lusts are not at all awakened by the home and searching preaching of the law oh what an unfathomable pravity is there in this that makes a most equitable disswasive from sin to be a powerfull incentive unto it that makes that a spurre to excite unto sin which in it's naturall tendency is a bridle to restraine therefrom and so turnes a most wholesome 〈◊〉 into a most pernicious poyson makes that to bring forth fruit unto death which was ordained to life Rom. 7. 10. Secondly unto mortification of it sinne when 't is si nished brings forth death and 't is finished when 't is unmortified now lust is a part of sin consummate as Ames markes in his answer unto Bellarmine and therefore when our own lust is finally unmortified it bringeth forth death it cast's into the fire of Hell if we do not therefore mortify lust it will kill and damne us without the mortification of originall sinne the mortification of actuall sinne will be impossible unlesse we mortify the body of sin we can never mortify the deeds of the body it will be a vain endeavour to dry up the streames when the fountaine is as full as ever Stephen Gardiner used in the time of Queen Mary to say that 't was in vaine to strike at the branches whilst the root of all heretiques did remaine meaning the Lady Elizabeth that was afterwards Queen thus may we say it will be to little purpose to lop the branches of the tree of corruption unlesse we lay the axe unto the root of the tree that root of bitternesse our own lust which unlesse mortified will abundantly fructify in sinfull wishes desires delights resolves and outward workes it will alwayes be conceiving and bringing forth sinne the King of Meth in Ireland sometimes asked one Turgehesie how certaine noisome birds that came flying into the realme and did much harme might be destroyed he answered him nidos 〈◊〉 ubique destruendos the way to be rid of them was to destroy their nests the way to destroy actuall lust is to mortify and pull down originall lust that is fomes 〈◊〉 the nest and the wombe of all actuall sinnes whatsoever unto this the Apostle Paul exhorts Rom. 6. 12. Let not sinne raigne in your mortall bodies here by sinne many learned interpreters both Protestant and popish understand originall sinne unto which all actuall sin are but as Vice-royes and the mortification of this is nothing but the dethronization thereof when originall sinne is mortified then 't is uncrown'd and dethroned and 't is unmortified and raignes when there is no spirituall resistance made against it by a spirituall principle upon spirituall and scripture grounds because 't is displeasing unto God and contrary unto his law when ther 's no grace to impaire and weaken it no spirit to lust against the flesh The raigne of originall sinne which is nothing else but the unmortification thereof is here vers 13 described by it's 〈◊〉 and opposite First by it's correlate and that is a twofold subjection First and obedience unto it's lawes edicts and commands not obeying it in the lust thereof that is not yeelding a full and totall consent unto it's motions suggestions and desires The second is a 〈◊〉 to fight it's
battels to take up armes in it's defence to imploy all the parts of our body and consequently all the powers of our soule by which these parts are acted in it's service 〈◊〉 yeeld yee your members as instruments or as it is in the greek armes or weapons of unrighteousnesse actuall unrighteousnesse unrighteous actions unto sinne that is unto originall sinne Secondly the raigne or unmortification of originall sinne is here described by it's opposite subjection and obedience unto the kingdome of God and the righteousnesse thereof but yeeld your selves unto God c and your members and conseqnently the faculties of your roules as instruments of righteousnesse unto God Unto the mortification that is opposition of the raigne of originall sin we have here two arguments First the shortnesse of the combate it will be only whilest you have these mortall bodies Secondly the assurance and certainty of victory First sinne shall not have 〈◊〉 over you vers 14 so you will doe your devoyre and make head and resistance against it and this promise of victory he confirmes from the state of regeneration for yee are not under the law but under grace ibid yee are not under the law as 't is the strength of sinne 1 Cor. 15. 56 as it irritates stir 's up and provokes unto sinne Rom. 7. 8 but ye are under grace the grace of sanctification it will enable and assist you to resist and overcome sinne and that originall as well as actuall unto this place let me adde another of the same author in his Epistle unto the Hebrewes 〈◊〉 12. 1 2 let us lay aside the 〈◊〉 which doth so easily beset us originall sinne cannot here in this life be laid aside as touching the existence of it but let us lay aside the dominion of it let us shake of the rule of this sinne which of it selfe doth so easily beset us beleaguer all our faculties it tempts us without a tempter it's motions will arise without any outward provocation Erasmus renders the clause abjecto tenaciter inhaerente nobis peccato sinne that cleaves so fast unto us so fast that it cannot be loosed from us à conceptione ad funus though we be working on it and weeding out of it from the beginning to the end of our life so Bishop Lake on Psal. 51. v. 5 notes upon the words and according to this translation 〈◊〉 tel's us of some who thinke that the Apostle alludes unto Ezekiel 24. 26 where some wicked men are compared to a pot whose scumme is therein and whose scumme is not 〈◊〉 out of it the scumme of concupiscence will never wholly be gone out of our natures here but however we should alwayes be rubbing and scouring it away so much as we can let us endeavour our utmost to lay aside the sinne which doth so easily beset us that so we may with patience run the race that is set before us for if it be not in some measure lay'd aside abated and weaken'd it will burden hinder and entangle us in our spirituall race hence in the Italian translation the former words are thus read the sinne which doth so easily hinder us the similitude saith 〈◊〉 seemes to be taken from such long and large garments as were wont to be laid of in such races to be so much the more active the laying aside that is the mortification of this sinne is a very difficult taske and therefore in it we should look off from our selves upon our head and Saviour Christ Jesus and this will incourage us for he is the authour and finisher of our faith and faith will purify our hearts from originall and actuall sinne he hath broken this head of the serpent for us by his death and passion in which he gave for it ample satisfaction 〈◊〉 the justice of God and he hath also broken this head of the serpent in us by the remission and mortification of it and this worke that he hath begun he will perfect and accomplish in our glorification in which he will present us to himselfe glorious not having the least spot of lust any the least pronenesse unto sin This mortification of concupiscence is of such necessity and importance as that our Apostle Gal. 5. 24. makes it the character of our christianity our relation unto Christ they that are Christs the true and genuine members of Christ have crucified the flesh that is our originall and native lust with the affections and lusts the affections that is the sudden passions and lusts that is setled desires which it worketh those that doe not endeavour to mortify to crucify the flesh the corruption of their natures are not true and reall but only nominall christians The mortification of the flesh is here compared unto a crucifixion not only because in part it resembleth it but also because 't is from the virtue and merit of Christ's Crosse and by meditation thereon for a 〈◊〉 thus reasoneth with himselfe my inbred lust had a hand in the crucifying of my Saviour shall I then suffer it to live and reigne in mee For it he hung upon a crosse and shall it then have a 〈◊〉 in my heart shall I spare and indulge that which put him to so painfull and shamefull a death No I will as it were naile it unto a crosse too disable it for motion so that it shall not have such liberty to revell it up and down in my heart and life as formerly The Apostle not only recommendeth the subduing of the flesh unto others but also exemplifieth it by his own practise 1 Cor. 9. 27. I keep under my body and bring it into subjection where by body protestant writers generally understand that body whose deeds by the spirit are to be mortified Rom. 8 13 that which is called Rom 6. 6 the body of sinne Rom. 7. 24 the body of death and even Estius a 〈◊〉 expositor though he interpret it of the body yet 't is with regard unto the flesh in it the carnall concupiscence of which Paul speaks Gal. 5. 17 the flesh lusteth against the spirit the greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Criticks observe is to strike about the face or under the eyes to give black or blew wounds in the places there abouts as Champions did unto their antagonists with their fists or clubs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bring under as masters did their slaves when they were unruly wanton or insolent or as wrestlers did their fellow combatants when they overcame them But you may now perhaps expect some directions for the mortification of concupiscence I shall in this last point at three First lust is mortified by sorrow for it and hatred of it it dyes when it dyes in the affections it is crucified when 't is bewailed and loathed Secondly lust is mortified by the growth and 〈◊〉 of grace for intenso altero contrariorum 〈◊〉 reliquum when one
contrary is height'ned and intended the other is thereby remitted depressed and abated the strengthenning of grace then will weaken the corruption of our nature and therefore whith Paul Ephes. 3. 14 16. let us bow our knees unto the father of our Lord Jesus Christ that he would grant us according to the riches of his glory to be strengthned with might in the inner man by his spirit giving efficacy unto a diligent use of God's ordinances for this will decay and impayre the old man A third way to mortify concupiscence is to stop it's influence for this must needs enfeeble it and as it were dishearten and discourage it now this is done when it's motions and desires are resisted it's conceptions are strangled in the wombe it's births like brats of Babylon Psal. 137. 9 dasht in peices against the 〈◊〉 i e destroyeyd by a timely repentance and never suffered to arrive unto any growth or maturity For this hinderance of lusts operation I shall prescribed two meanes one inward another outward First inward and that will be to exert and act all our 〈◊〉 as much as possibly we can for contrary actions as well as contrary qualities will weaken and wound each other the way then to quench the lustings of the flesh against the spirit will be to foment the lustings of the spirit against the flesh to entertaine and cherish all holy motions thoughts and desires Secondly outward and that is abstinence from the occasions that are likely to excite and stirre up concupiscence that bring as it were 〈◊〉 unto the fire and throw oyle upon the flame thereof for what were this but to make provision for the flesh to fullfill the lusts thereof Rom. 13. 14 we should therefore take up David's resolution Psal 101. 3. I will set no wicked thing before mine eyes if we set wicked things before our eyes they will soon steale into our hearts and there kindle a fire that may never end but in the flames of hell Prov. 23. v. 2 31 put a knife to thy throat if thou be a man given to appetite Look not thou upon the wine when it is red when it giveth it's colour in the cup when it moveth it's selfe aright Forbear gaming if thy experience informe thee that it tempts thee unto either rash anger or covetousnesse if thou findest that thou art prone unto wantonesse doe not so much as looke upon an amorous romance hearken unto the advice of Solomon Prov. 5. 8 remove thy way far from the strange woman and come not 〈◊〉 the doore of her house imitate the prudence of Joseph who not only refused the imbraces of his mistrisse but sled from her very sight and presence Gen. 39. verse 10 12 he was more affraid of the temptation of his own lust then of all the charmes in her beauty and the importunity of her solicitations Thirdly we may from the influence of lust be exhorted unto watchfullnesse against it and that in all the faculties of our soules and members of our bodies we should trust none of them without Job's covenant Job 31. 1 or David's bridle Ps. 39. 1 Peter exhorts unto vigilancy because our adversary the Divell as a roaring Lyon walketh about seeking whome 〈◊〉 may 〈◊〉 1 Pet. 5. 8 But if it were not for the compliance and correspondence of our own lust this roaring lyon could doe us no more hurt than the Lyons did Daniell in the denne 't is this that opens the doore of our soules unto him and so betrayeth us unto his temptations nay this would be an importunate and restlesse tempter though Satan and the world should surcease their temptations for it can conceive sin without a father bring it forth without a midwife and breed it up without a nurse concupiscence is a dangerous adversary not only when as a King it commands all in the soule but also when it is deposed from it's rule and is in a subdued nay in a crucified condition and therefore the most sanctified should keep on still their watch against it and be jealous of all it's motions though they seeme to be never so weake and remisse Mr. Knowles in his Turkish history relates a very strange story concerning a wounded souldier which I shall insert and apply unto our present purpose After Amurath the third King of the Turks had overcome Lazarus the 〈◊〉 of Servia he with some of his cheif captaines taking view of the dead bodyes a Christian 〈◊〉 sore wounded and all 〈◊〉 seeing him in staggering manner arose out of an 〈◊〉 of stayne men and making towards him for want of strength fell oftentimes by the way at length drawing nigh unto him when they that guarded the King's person would have stayed him he was by Amurath himsele commanded to come neare 〈◊〉 sing that he would have craved his life of him thus this halfe dead Christian pressing neere unto him as if he would for honours sake have kissed his feet suddenly stabbed him in the bottome of his belly with a short dagger which he had under his souldiers 〈◊〉 of which wound that great King and conquerour presently dyed unto this souldier every regenerate man may compare his own lust though it be in a wounded nay dying and mortified state ready as it were to expire and give up the Ghost yet if we suffer it to arise from the dead if we doe not hinder it's motions though they seeme to be faint and feeble if we doe not continue a constant watch and guard against it but suffer it's approaches and give way unto a conference and parley with it it will soon smite us as it were under the fist rib give such a fatall blow and stab unto the conscience as would soon make a totall and finall dispatch an utter riddance of all the remainders of spirituall life in us but that we are under the hands of a Physitian unto whom belong the issues of death who hath a plaister of divine and infinite virtue and value his own heart blood the blood of God-man and a soveraigne balsome of infinite power and efficacy his spirit which can cure the deepest and most dangerous wounds of the soule that otherwise would be deadly Fourthly from the influence of lust we may be exhorted unto thankefulnesse for deliverance from it and this exhortation may be addressed unto both the unregenerate and regenerate First unto the unregenerate who are delivered from it only in a way of restraint when they see malefactors imprisoned stock'd whip'd dragged to shamefull executions let them consider that if God did not withhold their concupiscence from it's naturall energie it would have brought them into the like case made them as publique spectacles of shame as any if it were not for the bridle of God's 〈◊〉 grace upon them originall sin would worke in them all manner of concupiscence Rom. 7. 8 out of the concupiscence that is in their hearts would proceed as waters streame from a fountaine not only evill thoughts but
but vanity and vexation of spirit no rest for the sole of the soules foot Gen. 8. 9 and therefore no wonder that men in a naturall condition make their end to be one while to satisfy this lust and another while to satisfy that one while to enjoy this creature another while to enjoy that when men for sake the fountaine of living waters they then hew and dig out unto themselves many cisternes 〈◊〉 〈◊〉 that will hold no water Jer. 2. 13 when they neglect the unum necessarium the one thing that 's needfull they are soon with Martha carefull and troubled about many things Luk. 10. 41. Carnal mens desires of happinesse are consused and unsettled for they are the many of whom the Psalmist speakes Psal. 4. 6. that say who will shew us any good they doe not pitch upon the true and only good yet they desire in a generall way to be happy but they know not where this happinesse lyeth and therefore is it that in the prosecution of it they post and run from creature to creature from lust to lust from sinne to sinne they seek out many inventions and doe not fix as David upon the lifting up of the light of God's countenance upon them and thus have I given you the sense of the words according unto our translation I shall briefly acquaint you with other rendrings of them and so conclude my meditations upon them First the Septuagint render the word we translate inventions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Junius renders it ratiocinia reasonings or disputings Luther artes Some translate it deliberations others of which Diodati is one expound it so largely as to take in all thoughts imaginations and counsels that are vaine false sinfull and exalt themselves against the knowledge of God Symmachus turnes the whole clause thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operati sunt curiositatem 〈◊〉 variam negotiationem they were become polypragmatists they toyled and busied themselves with many curious and 〈◊〉 affaires that were utterly unrelated unto their cheife end the glory of God and salvation of their soules Bernard renders it thus ipse autem se implicuit 〈◊〉 〈◊〉 he inwrapped himselfe in many griefes troubles difficulties perplexities and miseries Adam's fall was as it were a Pandora's box out of which flew all the evils and calamities with which the world is replenished in the vulgar latine 't is ipse 〈◊〉 infinitis miscuit quaestion bus he hath mingled himselfe or as the Divines of Doway expresse it he hath intangled himselfe with infinite or numberlesse questions 〈◊〉 Alapide thinks that questions here signify lusts and sinnes in generall by a metalepsis because all lusts and sinnes have in some sort their originall from questions the first sinne of our first parents had it's rise from the question of the serpent Gen. 3. 1 He said unto the woman yea hath God said yee shall not eat of every tree of the Garden and 〈◊〉 by list'ning unto this question ruined herselfe her husband and all her posterity and in ensuing sins the sinner hath ever some questions First interpretatively he questions and disputes the authority of God's commands and next commonly he hath some question concerning some creature or other to sind out what is good and evill in it and thirdly some question concerning the sinne committed a curious itch to experience what sweetnesse and delight there is therein But the generality of Popish interpreters understand the clause more particularly of the ignorance 〈◊〉 and contentiousnesse of lapsed man First of his ignorance for questions presuppose ignorance and doubts to say that man hath mingled himselfe with infinite questions is as much as to say man is ignorant sull of queries in search of which he languisheth away his dayes this the endlesse disputes of Philosophers de summo 〈◊〉 concerning man's chiefe good and end doe plainly witnesse for these imply that man is naturally 〈◊〉 of it and at some losse about it Secondly of his 〈◊〉 he hath mingled himselfe with insinite questions to wit curious nice and unpresitable questions that have no tendency to edification such as the Apostle speakes of 1 Tim. 1. 4 6. 4 of this curiosity the school-men are a sad example many of whose questions are like spiders webs curiously spun but 〈◊〉 to catch flies than soules Thirdly of his contentiousnesse he hath mingled himselfe with infinite questions that is brawles disputes and quarrels and that both with himselfe and others First with himselfe how frequent and warme are the contests in his own bosome betwixt his rationall and sensuall powers ever and anon his sensitive appetite disputes the most rationall dictates of his understanding and the most regular commands of his will Secondly with others with strangers and neerest neighbours with foes and most intimate and dearest friends with his most faithfull servants with the wife of his bosome the children of his bowels Pineda observeth that there is an Auxesis in the word mingled so that it signifies man is ingulfed in and as it were swallowed up of questions they are as it were incorporated into him and he as it were compounded and made up of them he is wholly and altogether a questionist But the Reader may perhaps thinke that I stay too long upon these severall versions seeing the word Chishbonoth hath but one signification in the whole scripture it signifies inventions as 't is rendered by our Translatours and nothing else FINIS Certaine Letters OF HENRY IEANES Minister of Gods word AT CHEDZOY AND D r IEREMY TAYLOR Concerning A passage of his in his further Explication of Originall sin OXFORD Printed by HEN HALL for THO ROBINSON 1660. Dr Taylor in his further explication of the doctrine of originall sin pag. 496. THat every man is inclined to evill some more some lesse but all in some instances is very true and it is an effect or condition of nature but no sinne properly 1 because that which is unavoidable is not a sinne 2 because it is accidentall to nature not intrinsecall and essentiall 3 It is superinduc'd to nature and is after it c. To the unprejudiced Reader I shall only give thee a briefe narrative of the occasion of the ensuing letters one M r T. C. of Bridgwater being at my house brake out into extraordinary that I say not excessive and Hyperbolicall prayses of D r Ieremy Taylor I expressed my concurrence with him in great part nay I came nothing behind him in the just cōmendations of his admirable wit great parts quick and elegant pen his abilites in Criticall learning and his profound skil in antiquity but notwithstanding all this I professed my dissent from some of his opinions which I judged to be erroneous and I instanced in his doctrine of originall sin now his further explication of this lay then causually in the window as I take it which hereupon I took up and turned unto the passage now under debate and shewed unto M r T. C. that therein was grosse
non crit per aliquam 〈◊〉 〈◊〉 sed solum per virtutem 〈◊〉 〈◊〉 beatis ad 〈◊〉 prohibentem 〈◊〉 〈◊〉 extriaseci inserentis passionem This latter way Darand takes himself and endeavoreth to confirm it by three Reasons The third shall be of Suarez in tertiam part Thom 〈◊〉 48. p. 531. nam licet in corpore glorioso maneat eadem 〈◊〉 idemque temperamentum ex 〈◊〉 〈◊〉 inde solum sit corpus illud in nudâ naturá suá consideratum esse corruptibile in beatitudine 〈◊〉 quasi 〈◊〉 〈◊〉 seu naturalem radicem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intrinsecam esse 〈◊〉 impassibile quia 〈◊〉 est aliâ quadam persectione quae ex se potest impedire nè illa maturalis 〈◊〉 in 〈◊〉 reducalur Dr. Taylor Once more Is it natural to be a natural that will not be denyed But then remember that although to be natural is essential that is of the essence of the body yet the natural shall arise without its naturality it is sown a natural body it is raised a spiritual Jeanes 1. That that which is natural is natural will not be denyed as you say but 't is propositio identica 〈◊〉 a most 〈◊〉 Tautology and unto what purpose you propound a question concerning it I know not 2. Of things natural unto man some are natural powers some are naturall acts Natural 〈◊〉 powers may be and are essential unto the body and so they are inseparable too our Bodies when they shall be raised shall not want so much as one such natural power But natural acts are accidental and in the resurrection there may be no place for the exercise of at least some of them viz Generation Nutrition and the like as touching such things we shall be like the angels in Heaven as it were spiritual 3. In the Apostle 1 Cor. 15. 44. it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural body but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animal or souly body that is actuated and animated by the soul after a natural way and manner by the intervention of bodily helps such as eating drinking sleeping and the like And in all congruence of opposition hereunto a glorious body is said to be a spiritual in regard of an immediate supportance by the spirit without any corporeal means and without any use of the generative and 〈◊〉 faculties Dr. Taylor So that you see is I had said this which you charge upon me which is contrary to my thoughts and so against my purpose yet your Arguments could not have 〈◊〉 it Jeanes Whether you do not here boast and triumph without a victory I am very well contented to refer it unto the learned Reader Since my penning of my exceptions sent unto Mr. C. I have read the Metaphysicks of Dr. Robert Baro that learned Scot and in them I finde the like of these three last Arguments of mine urged against the error of 〈◊〉 〈◊〉 that Original Sin is of the substance of man and essential to him after the 〈◊〉 a 〈◊〉 subalternate unto that which I charge you with 〈◊〉 words are as followeth Prima opinio demnanda à postris 〈◊〉 a 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 est absurdissima haeresis 〈◊〉 〈◊〉 peccatum originale 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 esse quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra quam 〈◊〉 〈◊〉 〈◊〉 disputans varias assert rationes 〈◊〉 hae 〈◊〉 Primò si 〈◊〉 〈◊〉 pars 〈◊〉 humanae 〈◊〉 Deus 〈◊〉 author 〈◊〉 quippe qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si 〈◊〉 neget 〈◊〉 substantiam 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse à 〈◊〉 qui est author peccati necessarium 〈◊〉 est 〈◊〉 habeat aliquam causam at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurdum ergò 〈◊〉 〈◊〉 〈◊〉 Christus non assumpsit naturam 〈◊〉 integram 〈◊〉 peccato non 〈◊〉 quorum 〈◊〉 est absurdum 〈◊〉 〈◊〉 diem 〈◊〉 〈◊〉 resurget aeternam vitam possidebit saltem quoad 〈◊〉 Peccatum verò tum 〈◊〉 erit in glorificatis ergò peccatum non est quid 〈◊〉 sed quid separabile est ab 〈◊〉 natura pag. 248 249. These reasons differ so little from mine as that you may think perhaps that I have 〈◊〉 mine from either Bellarmine or 〈◊〉 which yet I assure you I did not The reason why now I recite these Reasons is to shew that my arguments are not such 〈◊〉 and pitifull things but that very Learned Men have made use of the like to 〈◊〉 〈◊〉 proposition subordinate unto that which I goe about to refute Dr. Taylor It is good advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you had 〈◊〉 pleased to have learned my meaning before you had published your 〈◊〉 I should have esteemed myself 〈◊〉 to you in a great acknowledgement Jeanes Your advice out of Aristophanes I like very well I am not conscious unto my self that I have towards you transgressed against it for before I uttered a syllable of dislike I used my best endeavor to finde out what was your meaning and to that purpose made use of that little Logick and Reason which I had and as for that meaning which I affix unto your words let the Reader determine whether I have violated any rule of Logick or Reason in imputing it unto you What I took to be your sense together with my Objections against it I sent unto Mr. C. to be transmitted speedily unto you exposing all unto the utmost severity of your 〈◊〉 and wherein I have here trespassed against charity or justice I would fain know Besides my dislike I expressed onely in a private place before very few in private discourse and I have not hitherto published it from either Press or Pulpit Dr. Taylor Now you have said very much evil of me though I deserve it not 〈◊〉 This I deny and slatly challenge you to prove what you aver Dr. Taylor For suppose I had not prosperously enough expressed my meaning yet you who are a man of wit and parts could easily have discerned my purpose and my design You could not but know and consider too that my great design was to say That sin could not be natural that it is so sar from being essential that it is not so much as subjected in our common natures but in our persons onely Ieanes 1. Whether what you say of my wit and parts be not a 〈◊〉 I shall not trouble my self to inquire but leave it unto your conscience However I suppose you think your self far superior unto my poor self in wit and parts and I also readily acknowledge as much Now I wonder why you should think that I should so easily finde out what is your meaning seeing you whose abilities so far transcend mine be so unprosperous not onely in the expression but in the after interpretation of your meaning as that you dissent in a latter Letter from your self in a former Letter How can you reasonably expect that I who am not as one of your Proselites lately said worthy to be named the same day with you I shall not
And in a morall discourse to call for Metaphysicall significations and not to be content with morall and generall may proceed from an itch to quarrell but not srom that ingenuity which will be your and my best ornament Ieanes It hath hitherto been a receiv'd 〈◊〉 amongst all Logicians that in mixt questions the termes of which belong unto severall disciplines we must for the explication of each terme have recourse unto the discipline unto which it 〈◊〉 and you can say nothing to disprove this rule whether inclination to 〈◊〉 be essentiall to man is a mixt question for inclination to evill or 〈◊〉 is a 〈◊〉 terme and essentiall is a 〈◊〉 terme and therefore in taking it in a Metaphysicall sense I have done nothing but what Logick and reason have prescribed me and therefore I shall not feare your passionate and irrationall 〈◊〉 of me for it To cleare this yet further by instancing in mixt 〈◊〉 of the like nature an formale 〈◊〉 in genere sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ali creaturae an formale 〈◊〉 originalis sit 〈◊〉 〈◊〉 originalis 〈◊〉 〈◊〉 〈◊〉 ad malum 〈◊〉 ex principiis naturae integrae an Sacramentum sit 〈◊〉 〈◊〉 an 〈◊〉 sint 〈◊〉 Physicae gratiae Now if here you should be pleased to say that in these questions to call for Metaphysicall significations of privatio 〈◊〉 〈◊〉 respectivum and 〈◊〉 〈◊〉 may proceed from an itch to quarrell but not from that ingenuity which 〈◊〉 be our best ornament you will bewray but little judgment and lesse 〈◊〉 2. If that which you call essentiall in a morall and large 〈◊〉 doe not either constitute the essence or necessarily flow therefrom it will in the upshot prove to be but accidentall and how then comes it that you oppose it unto accidentall But you will perhaps tell me that I must take accidentall in a morall and large sense as well as essentiall But Sir what is there in your words to guide me unto this sense of accidentall I took accidentall for the concrete of accidens 〈◊〉 and so I believe have most Schollars that have read you and why it should not be thus understood I thinke you can alledge no reason but that you know not otherwise to make any tolerable sense of your words your discourse is Polemicall and if therein you use Philosophicall termes and I call for a Philosophicall signification of the termes with what forehead can you accuse me for being 〈◊〉 some and disingenuous if when you cannot defend what you say according unto the proper and usuall signification of the words you use you must have liberty to 〈◊〉 unto large and 〈◊〉 senses of them you may say even what you please for no man will be able to understand what you say unlesse he hath a peculiar key unto your writings But let us inquire what can be here meant by accidentall in a morall and large sense essentiall you say in a morall sense is that which is not after our nature but together with it and in conformity hereunto accidentall in a morall sense must be that which is after our nature and not together with it and then I shall desire you to awake and consider whether your second reason be not coincident with your third for your second reason as you expound it stands thus 〈◊〉 to evill is after our nature and not together with it in reall being And your third 〈◊〉 is this inclination to evill is superinduc'd unto nature and is after it c. Dr Taylor Although I have not much to doe with it yet because you are so great a Logician and so great an admirer of that which every one of your Pupils knowes I mean Porphyrics 〈◊〉 of an accident I care not if I tell you that the definition is imperfect and false Jeanes 1. You have ever and 〈◊〉 an uncivil fling at my poor Logick But Sir let me be so bold as to tell you that as my Logick is the object of your contempt so that my Pupils cannot find in that 〈◊〉 which you manifest in these your papers matter for either their envy or emulation 2. Why pray Sir doe you say that I am so great an admirer of Porphyrics definition of an accident indeed I say that 't is a celebrated definition of an accident but thereby I signify only that 't is frequently and much used commonly known and in every man's mouth and this acception of the word is usuall in Cicero as these instances following evidence Celebratur omnium sermone 〈◊〉 〈◊〉 hoc delatum est tum ad vos pontifices post omnium sermone celebratum quemadmodum iste 〈◊〉 fecit quod it a esse constanti fama atque omnium sermone celebratum est quid porro in graeco sermone tum tritum atque celebratum est quam c. 3. Though you care not to tell me that Porphyries definition of an accident is false and imperfect yet you should have been carefull to have brought stronger objections against it than those you have urged for they containe such grosse and absurd untruths as that every one that understands them will think you a very incompetent judge of the definitions of Porphyrie and Aristotle Indeed how farre you are to seek in the nature of accidents appeares by your talking of accidents constitutive of a substance in your discourse of the Real-presence c Sect 11. num 12 pag 209. but let us heare your objections Dr Taylor It is not convertible with the defiaitum for even essential things may be taken away sine interit u subjecti Jeanes For an answer unto this I shall referre you to your selfe in your book but now mentioned of the Real-presence of Christ in the holy Sacrament Sect. 11. num 30. p. 244. 245. God can doe what he pleaseth and he can reverse the lawes of his whole creation because he can change or annihilate every creature or alter the manners and essences but the question now is what lawes God hath already established and whether or no essentials can be changed the things remaining the same that is whether they can be the same when they are not the same he that sayes God can give to a body all the essentiall properties of a spirit saies true and confesses God's Omnipotency but he sayes also that God can change a body from being a body to become a spirit but if he saves that remaining a body it can receive the essentials of a spirit he does not confesse God's 〈◊〉 but makes the Article dissicult to be believed by making it not to work wisely and possibly God can doe althings but are they undone when they are done that is are the things changed in their essentials and yet remaine the same then how are they chang'd and then what hath God done to them But to come unto your instances Dr. Taylor I instance to be quant tative is essential to a body and to have succession of duration but yet in the resurrection when bodyes shall
be spiritual and eternal those other which are now essential predicates shall be taken away yet the subject remain be improved to higher and more noble predicates Jeanes 1. As for the 1. of these instances it is without doubt that to be quantitative is essentiall unto a body à posteriori and consecutive as a probrium thereof 4 to modo but. 1. That quantity is separable from a body was never affirmed by any besides the Patrons of either transubstantiation or consubstantiation 2. If a body were without quantity it would be without extension and so would exist in an undivisible point without distinction of parts and so it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodilesse body which is a flat contradiction But for refutation of this I shall referre you to your own selfe in your discourse of the Real-presence c. Sect. 11. 13 pag. 211. But I demand when we 〈◊〉 of a body what we mean by it for in all discourses and entercourses of 〈◊〉 by words we must agree concerning each others meaning when we speak of a body of a substance of an accident what does man-kind agree to mean by these words all the 〈◊〉 and all the wise men in the world when they speak os a body and separate it from a spirit they mean that a spirit is that which hath no material divisible parts Physically that which hath nothing of that which makes a body that is extension 〈◊〉 by sines and superficies And Pag. 212. when we speak os a body all the world meanes that which hath a finite quantity Pag. 219. 220 that which I now insist upon is that in a body there cannot be indistinction of parts but each must possesse his own portion or place and if it does not a body cannot be a body Sect. 11. num 18. Again Pag 221. num 20 ejusd Sect If Christ's body be in the Sacrament according to the manner of a substance not of a body I demand according to the nature of what substance whether of a material or an immaterial if according to the nature of a material substance then it is commensurate by the dimensions of quantity which he is now endeavouring to avoid If according to the nature of an immateriall substance 〈◊〉 it is not a body but a spirit or else the body may have the being of a spirit whil'st it remains a body that is be a body and not a body at the same time Here every material substance by your opinion is commensurate by the division of quantity and therefore no material substance can be without the dimensions of of quantity afterwards in pag. 241. 242. num 29. ejusd Sect you bring in a shift of Bellarmines unto which you returne a very good answer both which I shall transcribe 〈◊〉 sayes that to be coextended to a place is separable from a magnitude or body because it is a thing that is extrinsecal and consequent to the intrinsecal extension of parts and being later than it is by divine power separable but this is as very a sophism as all the rest for if whatever in nature is later than the substance be 〈◊〉 from it than fire may be without heat or water without moisture a man can be without time for that also is in nature after his essence and he may be without a faculty of will or understanding or of affections or of growing to his state or being nourished and then he will be a strange man who will neither have the power of will or understanding of desiring or avoiding of nourishment or growth or any thing that can distinguish him from a beast or a tree or a stone for these are all later than the essence for they are all essential 〈◊〉 from it thus also quantity can be separated from a substantial body if every thing that is later than the forme can be separated from it When you wrote this you thought it a grosse absurdity to averre that quantity could be separated from a substantial body when you have answered your selfe I shall then take up the Cudgels and reply unto your answer in the mean while I shall consider your argument by which you endeavour to prove quantity separable from a body It stands thus in the resurrection bodies shall be spiritual therefore to be quantitative which is now an essential predicate shall be then taken away For answer 1. If the bodies of the Saints shall be raised without quantity then without extension without integral parts without heads eyes armes legs feet and this would be a very pretty and proper resurrection it would indeed be an invisible resurrection this is a very strange and false assertion contrary as to the constant tenet of both ancient and moderne Divinity so also unto expresse scripture In my flesh saies Job shall I see God whom I shall see for my-selfe and my eyes shall behold and not another Job 19. 26 27 the bodies of the Saints shall in the resurrection be conformed unto Christ's glorious body in his Philip. 3. 21 and that was a visible and palpable body it might be seen and selt it had flesh and bones and hands feet and sides Luk. 24. 39 40 John 20. 27 see Aquin sup ad 3 am part sum c quaest 80. Art 1. Tertullian upon these words of the Apostles this corruptible shall put on incorruption hath this glosse quantitativam eandem numero essentiam digito demonstrat magis enim expressè loqui non poterat 〈◊〉 cutem suam manibus 〈◊〉 2. As for the spirituality of our bodies in the resurrection that shall not be destructive of their quantity for they shall be spiritual not in regard of substance but in respect of either immediate supportance by the spirit or else resemblance unto a spirit 1. In respect of immediate supportance by the spirit without the help of bodily meanes meates drinks sleep medicaments c he that raised up Christ from the dead shall also quicken your mortal bodies by his 〈◊〉 that dwelleth in you Rom. 8. 11 or else 2. As others conjecture in regard of resemblance unto a spirit as touching some particulars in the resurrection they neither marry nor are given in marriage but are as the Angels of God in Heaven Matth. 22. 30. But that spirituality of the body in ` Paul's sense of the word is no impeachment unto the quantity of it is evident enough from what you say in your treatise of the Real-presence c for therein you rightly averre that Christ's body is now a spiritual body and yet maintain against the Papists that 't is endued with quantity and hath partem extra partem one part without the other answering to the parts of his place Your second instance is to have succession of duration this is essential to a body think you yet in the resurrection when our bodies shall be eternal it shall be taken away But here Sir my poor Pupils because you are so great a Metaphysitian care
not much if they tell you That succession in duration is so far from being essential to a body as that it doth not at all agree thereunto and they have learnt it out of Scheibler Metap lib. 1. cap. 16. n. 48. 53. 91 92 93 94 95 96 97 98 99 cap. 19. n. 9 10 11 31 32 33 34 35. And 〈◊〉 disp 50. Sect. 5. and 7. Metaphysitians no 〈◊〉 inferior unto your great self Out of them they thus argue whatsoever hath a successive duration hath also a successive essence or being but now no body hath a successive essence or being therefore no body hath a successive duration The Major is evident because as Suarez and Scheibler well prove the duration of a thing is not distinguished from the actual existence thereof really but onely ratione ratiocinata And then for the Minor it may be thus confirmed Whatsoever hath a successive essence or being hath the parts of its essence in fluxu so that 't is partly past partly present and in part to come but no such thing can be affirm'd of any body and therefore no body hath a successive essence or being Or thus No permanent being hath a successive being or essence but every body is a permanent being therefore no body hath a successive being or essence The Minor that alone askes proof may be thus confirmed Whatsoever hath all the parts of its essence or being together so that in no moment of time there is wanting unto it any thing requisite unto its essential integrity that is a permanent being but every body hath all the parts of its essence or being together so 〈◊〉 in no moment of time there is wanting unto it any thing requisite unto its essential integrity Therefore every body is a permanent being If you should say That God onely hath permanency of being according to that of the Psalmist Psal. 102. 26 27. The Heavens shall perish but thou sha't endure yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed but thou art the same Unto this they will answer That you do but triste with the equivocation of the word permanency it is they will say opposed unto either mutability or succession if it be opposed unto mutability and defectibility of being then God alone hath permanency of being but if it be opposed unto succession of being then every created being besides motion hath permanency of being and this Scheibler hath taught them Met lib. 1. cap. 19. n. 35. Nullae rei inquit convenit fluxus vel successio partium essentialium praeterquam motui 〈◊〉 loquendo unde non est tempus successivum nisi tempus quo durat ipse motus nempe sicut essentia motus consistit in successione partium ita etiam duratio motûs consistit in successione partium proinde utrumque est ens successivum si tamen a parte rei loquamur tum 〈◊〉 〈◊〉 eas est successivum nempe motus duratio enim motus à parte rei cadem est cum essentià ipsà If you should say with Bonaventure and others That succession of duration distinguisheth the creature from the Creator and therefore every creature hath succession of duration They will again out of the forementioned Authors distinguish of a two-fold succession privative and positive 1. A privative or negative succession and that is either betwixt not being and being or betwixt being and not being thus when a man is begotten his being succeeds his not being and when he dies his not being succeeds his being and this privative succession doth distinguish the creature from the Creator and therefore doth or may agree to every creature for even the Angels had a beginning and so there was a succession of their being unto their not being and they might have an end by Gods omnipotency if he had not decreed otherwise nay God could 〈◊〉 them meerly by the withdrawing of his preservative influence and so there might have been a succession of their not being unto their being this succession is opposed unto an intrinsecal necessity of existence or unto an immutable permanency seu stabilitati permanentiae as Suarez phraseth it Disp 50 Sect. 5. n. 26. and not unto 〈◊〉 of being as such This succession if we speak of the power and capacity of it is essential to our bodies and withal 't is inseparable from them for even after the resurrection God could if he had not determined the contrary reduce them unto their first nothing A positive succession hath for both its extreams a positive being and this is again they will say either discrete or continuous 1. Discrete between beings totally perfect as the knowledge of one Plant succeeds the knowledge of another Plant But this succession doth not constitute a successive being There is another succession which they call continuous and that is not betwixt total beings but betwixt parts of the same being when they do not exist together but one after another in 〈◊〉 as they say and this succession is proper and peculiar unto motion though not unto every motion Thus far my Pupils Dr. Taylor This I have here set down not that I at all value the problem whether it be so or no but that you may not think me a Socinian particularly in this Article or that I think the bodies in the resurrection shall be specifically distinct from what they are here I believe them the same bodies but enobled in their very beings for to a specifical and substantial change is required that there be introduction of new forms 〈◊〉 1. You will not be throughly and sufficiently distinguished from the Socinians in this Article if you think the bodies in the resurrection shall be numerically distinct from what they are here and therefore I shall intreat you to tell us in your next how far you accord with or dissent from them in this particular 2. You here say that to be quantitative shall be taken away from our bodies in the resurrection and the sequel of this is that bodies in the resurrection shall be specifically distinct from what they are here for a quantitative substance and a substance without quantity are specifically distinct because the one is material a body and the other immaterial a spirit and not a body at all unlesse nomine tenns Dr. Taylor But yet the improving of essential predicates is no specification of subjects but a 〈◊〉 of the first Jeanes The ordinary Reader may perhaps think that there is some great mystery wrapt up under these hard words but the plain meaning of them is as I suppose that the improving of essential predicates doth not make a specifical change of subjects but onely advance a subject unto a better being Essential predicates may be said to be improved three manner of ways 1. By abolition of them 2. By 〈◊〉 of them 3. By addition unto them The two latter are impertinent to this business in hand for suppose though
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
vers 10. this Conviction then hath a tendency towards the conversion and salvation of the soule for it is inseparably followed with the judging executing and crucifying of our sins that our spirits may be saved in the day of the Lord Jesus Gods threatning of the wicked Psal. 50. 21. to reproove them and to set their sins in order before their eyes is by many applyed unto the day of judgment And Austine upon the words adviseth us to doe unto our selves here that which God threatneth to doe unto us hereafter to put our sins before us that now we have forgotten and cast behind our backs to ascend the tribunall of our own Consciences and there to act the part of judges against our selves to arraigne condemne our selves and by the exercise of a filial feare Godly sorrow and penitent confession to doe as it were execution upon our selves to say as the Psalmist in the following Psalme v. 3. I acknowledge my transgression and my sin is ever 〈◊〉 me Conformably hereunto I find that Mellerus and other Interpreters thinke that the next verse is an exhortation to repentance Consider this ye that forget God least I 〈◊〉 you in 〈◊〉 and 〈◊〉 be none to 〈◊〉 Words of Knowledge in Scripture imply affection and action Consider this to wit that God will in the day of judgment reproove you and set your sins in order before your eyes Consider it affectionately Consider it 〈◊〉 Consider it so as to endeavour to prevent it and for that there is no such way as to imitate the Processe that God here threatneth to reproove our selves to set our sins in order before our own eyes to tear our hearts in peices to rend our hearts by Evangelicall Contrition and if we doe thus our Judge that otherwise would condemne us will deliver us from every evill worke 2 Tim 4. 18. from the condemning guilt of 〈◊〉 〈◊〉 〈◊〉 and consequently from the wrath to come 1 Thes. 1. 10. Wherefore 〈◊〉 〈◊〉 you looke for such things as shall be in the coming of the day of God the dissolution of the Heavens by fire the melting of the Elements with fervent heat the Creation of a new Heaven and a new earth wherin dwelleth righteousnesse be diligent that you may be found of him without spot and 〈◊〉 2 Pet. 3. 12 13 14. Now the unspottednesse and blamelesnesse of sanctification stands in a totall exemption from the soveraigne dominion of sin and this is utterly inconsistent with impenitency for sin we daily contract new spots and staines and they have a throne in those soules where they are not washed and rinsed with penitent teares though Christs blood only cleanseth from the guilt of sin with the cleansing of Justification yet repentance cleanseth too from the spot and pollution of sin with the cleansing of Mortification and if we are not here cleansed with this latter cleansing from the filthinesse of sin Christ will not in the day of his comming openly discharge from the guiltinesse of sin Secondly We may from the day of judgment be exhorted unto Caution and resolution against all sin for the future against acknowledged sins and against suspected sins First against such sins as are acknowledged to be such the very possibility of obnoxiousnesse unto Judges here on earth makes men afraid to displease them how dare we then day after day by our multiplied sins to grieve and incense the Judge of all mankind out of whose mouth must proceed a sentence that will everlastingly either save or condemne us I have often heard of purses cut even at the Assises in the place of justice but sure no cut-purse can be so audacious as to play such a pranck when he seeth the judge looke upon him Is it not then very strange that we should make no scruple of committing sins of a very high and heinous nature when as yet we know that all the sins we can commit are naked and open unto the Omniscient Judge of quick and dead can we expect to be associated with Saints and Angels in the Traine of Christ and in the meane while live like incarnate Divels can we hope for the honour of Saints to be attendents unto the Iudge and abhorre holinesse that denominates us to be Saints If we be like goates here in this life unruly and uncleane why should we thinke to have the honourable place of sheepe at the last day upon the right hand of Christ Christ will then reject and banish from his presence not only forward Professors but even able and diligent Preachers Prophets nay such as have been renowned for miracles if they be such as do not endeavour abstinence from sin but are so addicted unto iniquity as that they make it their trade and businesse to commit it Many will say unto me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out Divels and in thy name done many wonderfull works And then I will 〈◊〉 unto them I 〈◊〉 〈◊〉 you depart from me ye that worke iniquity Matth. 7. 22 23. The Apostle Peter prophecying 〈◊〉 such as in the last dayes should scoffe at all the predictions of Gods word concerning the last judgment saying 〈◊〉 is the 〈◊〉 〈◊〉 his coming layeth downe this description of them that they shall be men walking after their own lusts knowing this that there shall come in the last daies Scoffers walking after their own lusts saying where is the promise of his coming 2 Pet. 3. 3 4. Those that walke after their owne lusts that are acted in the constant course and way of their lives by their 〈◊〉 lusts are in the interpretation of God Mockers at the Doctrine of the day of judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as shall make childrens play of it for the simple verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to play as a child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Apostle having in his first Epistle Ch 4. v. 4. spoken of the Gentiles running into an excesse of riot and of their wondring at and complaining of the Convert Jewes dispersed among them for not complying with them presently v. 5. he mentioneth the Account that they shall passe at the last day The Gentiles thinke it strange that 〈◊〉 run 〈◊〉 with them to the same excess of riot speaking evill of you who shall give account to him that is ready to judge the quick and the dead From these words it appeares plainly that a due and serious consideration of the account that we must give unto him that is ready to judge the quick and the dead is a strong bridle to restraine from the sins of the Gentiles here taxed 〈◊〉 3. 4. as also from all other sins whatsoever Solomon makes use of it to retrench the Exorbitancies of a youthfull voluptuary Eccl. 11. 9. here we have an Ironicall Concession and a dreadfull 〈◊〉 1. An Ironicall 〈◊〉 Rejoice O young man in thy youth and let thy heart cheare 〈◊〉 in the daies