The Schools Guarded, Part 2 – To the reader 3
16. Rules to direct us in the right expounding of the Law.
THE knowledge of the Law in its utmost extent and spirituality, is very necessary for every Christian. Wee are all by nature, Pharisees, and have high conceits of our selves; and though many will confesse themselves to be sinne…s in grosse,Psal. 119.96. Gods Law is exceeding broad, and reacheth further then duties or vice… expresly there named. Blake on the Covenant. p. 19. yet descend to particulars, and then I have had many that could keep all the Commandements: Now when such shall be made to see the spirituall nature of the Law, and how it condemnes, not onelyonly the gross act, but also the secret corruption of our hearts; heart-murther, heart-pride, heart-theft, heart-adultery, &c. they wil us, humble make us poor in spirit, sensible of our own impotency, and inability to any goodnesse; when in this glass we shall see the numberlesse number of our sins, and those Seas of wrath due unto us for them; this wil make us fly to Christ, as to our City of refuge, and prize a Saviour above all the Kingdomes of the world, &c.
2. As the Law is a glasse for detection, so 'tis a Rule for direction, by which all beleevers must frame their lives, serving him who hath redeemed them, in Righteousnesse and Holinesse all their dayes: and therefore it's very necessary for all Gods people, to know what vices are forbidden, that they may shun them; and what duties he enjoines us, that we may practise them. To this end I have taken some paines to collect all the Rules (which in my little reading I have met with) that give any light into the Commandements, that having a compendium of them at hand▪ we might have recourse to them on all occasions: as for the particular opening of every commandement, I shall refer the Reader to Mr Brinslyes Watch, Mr Whately, and Dr Downhams Expositions of the Commandements.
1 Rule. Every Precept of the Morall Law, is both Affirmative and Negative, 'tis not sufficient that we fly evill, but we must doe good, Psal. 34.14. Mat. 3.10. and 25▪ 42. Isaiah 1.16, 17. for every Commandement hath two parts, the first, Affirmative, commanding a duty, the neglect whereof is called a sin of Omission. 2. The Negative, forbidding vice, the doing whereof, is called a sin of Commission.
2. Under the Negative, the Affirmative is alwaies comprehended: when a sinne is forbidden,Omnia praecepta synecdochic foreign concepta sunt, ideóque ex vitiorum interdictis contraria virtutum mandata sunt intell…genda. Tilen. the contrary Grace is commanded; he that saies we shall not kill, commands us also to preserve the life of our Neighbour. Occidisti si non fovisti. Aug. Qui prohibet impedimentum praecipit adjumentum.
3. When a sinne is forbidden in any Commandement under it, (by a synecdoche) all the sins of the same kind,A principaliori crimine caetera quóque minora e… assi…a intellige. à Lap. are forbidden also. e. g. under adultery is condemned fornication, incest, …apes, Sodomy, &c. Under murder, is forbidden malice, ra…h anger, …ighting, &c. with all kind of murther,M…mento plus …esse semper in praeceptis ac interdict…s quam verbis …x…rimitur. mentall, verball, reall, 1 Iohn. 3.13. and thus Christ himselfe expounds the Law, Mat. 5.21, 22. and the reason why God puts the name of the great sinne upon the lesser, is to make us see the hainous nature of it to hate a man, or give way to rash anger, …any think it a small matter; but when the Lord tels us it is murther, then wee see the greatnesse of it: Thus Rebellion is called Witchcraft, 1 Sam. 15.23.
4. Every Precept is spirituall, Rom. 7.14. the Law is spirituall.In omnibus mandatis …am interna quam externa … p…aec…p…r. Mans Law binds the hands and tongue; but Gods Law binds the heart and soule, Iohn 4.24 it requires not onelyonly outward obedience in words and works, but also inward in the heart and mind; God sees, and punisheth as well for inward sins, as for outward, Mat. 5, 28. it takes notice of heart-adultery; and herein this Royall, excellent Law of God [Iam. 2.28.] excels all humane Lawes. 1. Mens …awes take no notice of every small offence,De minutis n…n cu…a… lex. Reg. Iuris. but Gods Law observeth and condemneth even the least sins, even Gnats as well as Camels; the Nazarite must not only forbeare the wine, but he must not so much as eate the kernell of the Raisin [Numb. 6.4] nor the huske. 2. Mens Lawes take no notice of thoughts,Cogitationis poenam in nostro …o…o nemo luat. …uriscons. Praeceptum ultimum per superiora omnia deducendum, ut intelligatur non exteri…res tantum actus, sed interiores etiam pr…vos motus in illis, prohiberi. Ge…hard. I…a Sabba…hum externo ore & interna devotione sanctificandum▪ prohibet Deus non externam tan…ùm opus homicidii, su…ti, adulterii, sed internas etiam cogitationes occidendi, &c. Wendel. Quando mand…tur aliquid, mandatur & omne per quod pervenitur ad illud. Regula. they cannot punish for them; but Gods Law reacheth the heart, and binds the most secret cogitations. Gen. 6.5. God takes notice of the evill of the imaginations and thoughts of our heart, he sees our wrath, and observes our very countenance. Gen. 4 6. why art thou wroth? and why is thy countenance falle…? and the g…ashing of the teeth. Acts 7 54. making mouths, Isaiah 57.4. pointing with the finger, Isaiah 58.9. those small things which men think nothing, yet Gods Law condemnes.
5. The Law is perfect, requiring perfect obedience, both inward and outward, both of parts and degrees: therefore when any duty is commanded, there the highest degree of it is commanded, Mat. 22.37, 38. and where a vice is forbidden, there the least degree of it is forbidden, and beares the name of a grosse sin, that we might esteem no sin small.
6. When a duty is commanded, the meanes to attain it are commanded also, and when a vice is forbidden, the allurements thereto are forbidden▪ e. g. when the Lord commands us to worship him alone, this includes Praying, Reading, Hearing the word, watching over our hearts and wayes, and frequenting good company; hence David bids the wicked depart, that so he might keep the Commandements of the Lord, Psal. 119.115.
7. Where any virtue is commanded, a vice forbidden, there also the signes are commanded and forbidden, as well as the things themselves. e. g. hee that commands us to be gracious, commands us also to shew forth the fruits of him that hath called us, and that our light should shine before men, and our moderation be known to all, &c. 2. For vices, we must not only shun the sinne, but the shews also and appearances of sinne▪ Quando aliquid prohibetur, prohibetur & illud per quod p…rvenitur ad illud. Reg. Iuriscons.1 Thes. 5.22. Iude 23. lofty looks and strange apparell, &c. which are signes of pride, must be avoided. Isaiah 3.16. Zeph. 1.8. 1 Tim. 2.9. wee must shun lewd company, suspected places, lewd speeches, and all the signes of incontinency: wee must not onelyonly abhor the Devils Beefe, but his Broth too. Isaiah 65.4. Iacob must bury the earrings, lest they make an Idol. Gen. 35.4. The men of Ephesus repenting, burne their books of Sorcery: the Lord condemnes the dregs of sinne, as well as the sinne it selfe▪ he that saies we shall not kill, saies also we shall not revenge, no nor once remember the wrong. Le. 19.18.
8. All men are bound to a religious observation of Gods Commandements, none are exempted, God hath not made one commandement for the rich, and another for the poor; but high and low, rich and poor, Jew and Gentile, bond and free, of what Nation Sex or condition soever they be, they must observe Gods righteous commands;Futuro utuntur Hebraei pro imperativo. Non occides (i) ne occidito, &c. as God is Lord of all the world, so he expects obedience to his commands, from all. Hence the Commandements are published in the second person singular [Thou] speaking particularly to all, &c. thou Lord, thou beggar, &c.
9. The Law must not onelyonly be observed,Lex non solùm observanda, sed etiam conservanda. but also preserved by us. e. g. 'tis not sufficient that the Master keep the Sabbath himselfe, but he is bound to see that all his family observe it also; & so in every other Commandement; 'tis not, sufficient that I doe not kill, but I must doe what in me lies, to preserve others from killing. We must therefore in our places and callings, by instruction, direction, correction, &c. labour to prevent sin, in all about us, else we may become accessaries to other mens sins, and that seven waies.
1. Mandando.
2. Comm…nda…do.
3. Permi…tendo.
4. Provoca…do.
5. Consentiendo.
6. Difendendo.
7. Consociando.
1. Mandando, by commanding and giving direction. David did not kill Uriah with his own hands, but giving directions to Ioab, Quod quis per alium f…cit, id per se fac…re videtur. Reg. … ris.and writing to him how it should be done, 'twas his murther. 2 Sam. 11.15. Saul killed the Priest,…e patratis s… leribus gl…ari, patrantibus abbland…ri, id de plora…ae est improbitat…s. Parcus. in commanding Doeg to doe it, 1 Kings 21.10.
2. Laudando, by commending men for their pride, drunkennesse and profanenesse; 'tis in a manner all one, to commit a sin, and to commend it. Ro. 1.32. nihil interest faveásne sceleri an illud facias. Seneca.
3. Permittendo, by conniving at the sins of others, and not restraining them when it is in their power.Qui non vetat peccare, cum possit, jubet. Thus Eli became accessary to the sinne of his sons, 1 Sam. 3.13. and Pilate to Christs death, Iohn 19.16. and Ahab is said to kill, when he suffered Letters to be written in his name, to have Naboth killed. 1 King. 21.19.
4. Provocando, by incitation, stirring men up, and provoking them to doe wickedly. Thus did Iobs wife, Iob. 2.9. and Iesabel, 1 King. 21.25. a sinne forbidden, Gal. 5.26.
5. Consentiendo, by consenting. Thus Saul was accessary to Stevens death, Acts 7.58. and 8.1. The Hypocrite consents with Theeves, and partakes with Adulterers, Psal. 50.18.
6. Defendendo, by justifying the wicked, and condemning the just, Pro. 17.15. calling evill good, Isaiah. 5.20.
7. Consociando, by being familiar with men in their sin. God hath ordeined our non-communion and withdrawing of our selves from them to be a meanes of their reclaiming. 2 Thes. 3.14. have no company with such, Rom. 16.17. 2 Iohn 10. 1 Cor. 5.9.
Obligant semper & ad semper, in omni loco & tempore.10. The Negative Commandements bind most strongly, they bind us alwaies, and to all times, 'tis unlawfull at any time to sin, I may never blaspheme, curse,Affi…mativa non obligant ad semper licet semper spectanda sunt pro loco, sed pro tempore varias accipiunt limitationes & interpretationes. lye, &c. In the Negative, the acts of vice are alwaies forbidden, but in the Affirmative, the acts of virtue are commanded, with due consideration of circumstances; for although they bind us alwaies, yet they bind us not to all times; we must admonish our brother, read, pray, hear, give almes, &c. yet are we not bound to these at all times: hence all the Commandements almost, are Negative. 1. Because Negative Commandements bind more strongly. 2. They worke on our minds, and more then Affirmative ones, 3. Because our nature is exceeding prone to evi…l. 4. This is the true order of repentance, first to cease from evill, and then to doe good.
11. We must apply the curse particularly, to the breach of every commandement; if wee have profaned the Sabbath, taken Gods Name in vain, &c. the curse is due to every one of these sins, Deu. 27.ul. Gal. 3.10. & so the blessings, though they be not particularly expressed, yet must be applyed by every one that yields sincer… obedience to the Law.
12. Remember, that the first and last condemne the very motions of the heart, against God, or our Neighbour, though wee never yield consent unto them: this humbled Paul so exceedingly, Rom. 7.
13. Sins against the first Table, are greater then sins against the second (caeteris paribus) comparing thoughts with thoughts, words with words, & works, the comparison must be equall, as blasphemy, and the highest degree of sinne against God, is greater then theft, or murther: but if the comparison be not equall, it will not hold, for Adultery is a greater sin, then the least breach of the Sabbath; and murther is a greater sinne then the least abuse of Gods Name.
14. The second Table must give place to the first;Obedientia primae tabulae derogat secundae, quando utrâque simul locum habere nequit. ut Luc. 14.16. Gerhard. hence Mat. 22.38. Christ cals it the first in order and Nature, because the love of our Neighbour flowes from the love of God. 2. The great Commandement in excellency and dignity, because it more immediately commands things concerning God. Our Neighbour must be loved but onelyonly in and for the Lord, so far as may stand with his glory: 'tis no dishonour to our Fathers on earth, to see their heavenly Father served before them, Ephes. 6.1. Acts 4.19. and 5.29.Lex ceremonialis cedit mo…ali. Reg. This Rule holds in Morals, but not in Ceremonials, for God would rather have a Ceremony omitted, then our Neighbours safety endangered, Hos. 6.6. Mat. 12.3, 4, to chap. 15.3, 4.
15. We must obey Gods commands, purely for the commands sake, many will seem to observe them for self-ends, to merit, get praise, &c. but we must have respect to them all, simply, because our God commands them.
16. Precepts presuppose faith▪ e.g. Doe this, and thou shalt live (i) doe it in Christ. So Eccl. 12.13. Keep the commandements (i) in Christ or by faith in him. So, thou shalt love the Lord, with all thy heart (i) Evangelically.
17. God who made the Law, can dispense with his owne Law in things that touch not upon his nature, justice, purity, &c. God cannot sinne, because purity is naturall to him, he cannot lye, because truth is essentially and intrinsically in him; but for things which are out of him, and belong to his soveraignty, he is an absolute Lord, he is Lord of dayes, and Lord of goods and life; here he may dispense, and command Abraham to sacrifice Isaack, and the Israelites to spoyle the Egyptians, Exod. 3.22. and Solomon to make Pictures and Cherubins (which wee may not) For, 1. He had Gods expresse command to make them. 2. They were Types of Christ, they foreshewed his glory, whom the Angels worship. 3. They were placed in the holy of holies, where the people could not see them, much lesse worship them.
See 16 Rules more by Mr White of Dorchester, in his Directions for reading the Scripture, p. 300, &c.
Sit vice coronidis illud Tileni, Syntag. c. 7 p. 49.
Praecipua ad Script…r is rectè interpretandas media sunt haec: frequens oratio, linguarum cognitio, fontium inspectio, verborum propriorum & figuratorum distinctio, argumenti & scopi consideratio: causarum circumstantiarum, antecedentium & consequentium notatio: logica analysis: locorum obscuriorum cum illustrioribus, similium cum similibus, atque etiam dessimilium cum dissimilibus comparatio, historiae naturalis & humanae peritia, ac postremò fidei analogia, ad quam tanquam ad amussim & norman certissimam, exigenda est cujuslibet loci interpretatio.
FINIS.
RHETORICA SACRA: OR, A Synopsis of the most materiall Tropes and Figures contained in the Sacred Scriptures; by the knowing of which, we may of our selves observe many more like unto them.
Many Texts of Scripture are here expounded, many errors confuted, and the Marrow of most Rhetoricians (in reference to Divinity) collected.
All the Tropes and Figures are set in an Alphabeticall Order, for the more easie finding of them, and illustrated with variety of instances for the better understanding of them.
Christus Iudaeos ad Scripturarum non simplicem & nudam lectionem, sed ad investigationem perquam diligentem relegavit: non enim dixit, Legite Scripturas, sed Scrutamini (i) diligenter quaerite & quasi essodite latentes in câ Thesauros. .
à Lapide è Chrysostomo
Sacrarum literarum haud postrema intelligentiae pars posita est i… Tropis & formulis loquendi cuique linguae familiaribus.
Westhimer .
Habent Hebraei linguam ut vocabulis augustam, ita densitate Troporum cum primis
Augustam. Idem.
London, Printed in the Year, 1654.
To the Christian Reader.
SInce the Sacred Scripture abounds with Tropes and Figures of all sorts, and is like a pleasant Garden bedeckt with flowers, or a rich Garment beset with Pearles, or a fruitfull field, full of precious Treasures; I conceived it might bee time well spent, to dig into those Sacred Minerals, for the better finding out of those Metaphors, Metonymies, Synecdoches, &c. which lye hid there: for the bare reading of the Scriptures, without searching into its heavenly mysteries and meaning, is like the comming into a Treasury, wherein wee see many costly things folded up, and some ends appearing out, but when they bee all uncovered, then doth their glory more affect us for the present, and leave in us a deep impression of their excellency. Besides, the ignorance of Rhetorick is one ground of many errours amongst us, as will appear in the opening of the Tropes, where you have not onelyonly bare instances, but many Texts cleared and expounded, &c. If it may any way bee serviceable to thee, give God the glory, and let the weak instrument have thy Prayers.