justifying faith is fruitfull of good works 2. That good works are the end and perfection of faith for faith is said to co-operate with good works because together with the command of God it furnisheth its strength and force of working for producing of good works And that works are called the perfection of faith it is not so to be understood as if they were the internal and formal perfection of faith as the form is the formal and essential perfection of every thing But in that they contain and shew the external perfection of faith in as much as they flow from it and as every effect contains in it self some perfection of its course to wit as it partakes of the force and vertue that comes from the internal perfection of the cause Doct. 1. Our good workes are no wayes the cause of our justification but the effects and fruits of a man justified It is gathered from the Text for as much as workes are the effects of faith And faith and justification according to the nature of relatives are at once or together in nature A true believer and a justified man are the same thing If therefore good works are the effects of a believer then are they the effects of one justified also And that works justify us not is apparent from four reasons Reas. 1. Because believers are not now under the Covenant of workes and therefore cannot be justified by works but are all condemned by them if we stand to them in that point because none of them come up to what the Law requires and so are sinfull and imperfect Reas. 2. Because all our good workes are debts and therefore they can never properly merit or deserve pardon Reas. 3. Because the good works we do came not from our own strength but from the grace of God Reas. 4. Because our best good works are in themselves imperfect and defiled with many uncleannesses Object 1. Our good workes are perfect as they come from the Holy Spirit whose workes are all perfect Ans. 1. If in respect of us they be imperfect they cannot as ours be of force to our justification though in some other respect they may be perfect 2. That perfection which they have in reference to the Holy Spirit doth not redound properly unto our meriting or deserving by them because the holy Ghost is no wayes united unto us into one person which is the onely ground why the works of Christ had a divine merit and worth in them namely because they were divine workes as being his that was as man personally united unto the God-head and person of the Son so as they made but one person The Holy Spirit then though he be the principal cause of our good works yet this is in its own manner as an external efficient as having no personal union with the party working Object 2. Our reward is given according to our works Ans. That reward is not of our merit but of God's free grace and favour For there is a reward of servants and a reward of sons the reward of servants lookes not to the person but to the merit or desert of the work but the reward of sons lookâ—… at the person chiefly and so is given of grace and good will to the person of the worker more than to the merit of the work For the Father in his Sonne crownes that with reward which in it self deserves no such thing for the most part Otherwayes he were unjust not to reward it so in servants likewise Use Of Admonition that we never glory in our selves or our own workes before God but alwayes acknowledge when we have done all that we can that we are but unprofitable servants as our Lord himself teacheth us to do and that we depend wholly on the grace of God putting no trust in our own works Doct 2. Good workes by a necessary coherence follow true faith It is gathered from this that faith is to work together in and with good works and by good works to be brought to its end Now good works are necessary to a believer 1. By necessity of precept because God from that right and power he had to do so was pleased to command us them 2. By necessity of means without which we cannot attain the end And that 1. In respect of God or his glory as the end because without them we cannot attain to the enjoyment of God nor to glorify him as we should and must for that attainment 2. In respect of the Church and others without the Church whose edification without good works we cannot attain and good men are edified by good workes as by examples more and more and to others a hoping light is as it were held out whereby they may discerne their right way Let your light so shine before men c. 3. In respect of our own salvation because good works are necessary to salvation though not as meritorious causes yet as dispositions qualifications and wayes that must be had and insisted in because our election and calling is to them and by them our salvation and these other are made surer to our consciences For in them consists that way of a new obedience and Gospell thankfulnesse which onely leads unto life also as holinesse not onely internal but also external is such an inseparable disposition or qualification from such as are to be saved as that without it none shall ever see God to his comfort or happiness 3. They are necessary by necessity of the end because election redemption vocation tend and look to this end that we may live to God and to Christ in all holinesse and righteousnesse And a necessity as well of thankfulnesse as of covenant lies upon us that with all our vigour and with all our strength we endeavour to attain unto this end 4. Good works are necessary by a certain sort of natural necessity For just as good fruits come of a good tree and sweet waters come from a sweet fountain by a like manner and necessity good works come from true faith Or as our vital operations and motions do alwayes accompany natural life so also spiritual life which is from faith whereby the just man liveth puts forth it self alwayes in good works as the proper operations and acts of a spiritual life It may sometimes happen that as in one in a swound scarce any matter or operation doth appear though yet the â—…fe it self remain so also by some extraordinary â—…entation for some time the seed of faith may remain in the heart of this or that man the fruits whereof can hardly be discovered But this is 1. As much against the nature of faith and of a faithfull man as sicknesse is against health and life 2. It is an extraordinary case by which we must not judge of the ordinary operations and fruits of faith nor of its nature or the necessity of good works 3. In such a case both the degree of faith it self is deminished and the comfort of
our justification might be of free favour Reas. 1. Because it was impossible for the laws and the righteousnes thereof to justifie sinners Rom. 8. vers 1 Reas. 2. Because in the justification of a sinner is remission or pardon of â—…in and all pardon is of free â—…avour Reas. 3. Because in justification is a free Donation of righteousness and of life eternal which to sinners cannot be done but with especial grace and favour The satisfaction made by Christ for us withstands not the freenesse of this favour of justification because it was of free favour and grace that Christ himself was given us and by calling appointed to this satisfaction for us and of his own free-grace also accepted of that calling Use 1. Is of Refutation against Papists and many others who will have our justification to depend upon our Works which yet every where by the Apostle are opposed to this free grace in our justification Use 2. Is of Consolation to believers and repenters against all these shakings of minde which they feel or can feel from the unworthinesse of themselves that their own consciences tell them of because our whole justification hangs on the free favour or grace of God and not upon our worth or merits Use 3. Is of Exhortation 1. That we alwayes flee to the Free-grace of God as to the onely garrison of our souls 2. That from admiration of this grace of God we alwayes study to be thankfull to God Doct. 3. The obedience of Iesus Christ imputed unto us or given us and so accounted ours justifies or makes us righteâ—… and is the foundation of all our righteousnesse It is in the Text By the Redemption made by Iesus Christ. 1. For he that is justified by the Redemption 〈◊〉 other as by paying a ransom that price is conceived as it were to be paid for him who is redeemed â—… If Christ be the pacification in our justification when we please God as it is in the Text then we please him for something which Christ hath performed for our good 3. If Faith justifies as it hath relation to Christ and the shedding of his blood then there is something in his blood thus shed or in his obedience unto death by vertue whereof we are justified Now the obedience of Christ in respect of our justification hath 1. the place of a meriting cause which obtains it for us because it was the means that Gods justice required to be performed to him before his grace could justify us 2 It hath the place of the formal cause in as much as it is so accepted and taken for ours being given us by free-gift and so made ours indeed as that we are lookt on by God as truly clothed with it when he pronounces the sentence of our justification whence that phrase of the Apostle is Not having mine own righteousnesse but that which is Christs Phil. 3. 9. Reas. 1. Is because this is most agreeable both to the justice and mercy of God joyntly For if our justification had stood in the bare remission of sin without the imputation of a sufficient righteousness or obedience for satisfaction to justice then onely Gods mercy and favour had had place in this businesse no regard being had of the justice of God that satisfaction might be made Reas. 2. Because if we had been pronounced just without any imputation of a satisfying righteousness or obedience performed then there could have been no just ground of such a sentence to wit that he should be pronounced just which was no way just neither by his own inherent justice or righteousness nor yet by anothers justification freely given him Rea. 3. Because by this means we have in some manner a divine righteousnesse or the righteousnesse of God himself to wit that which Christ who is God performed for us not the essential righteousnes of God as Soliander dream'd as God-man in one person on which therefore we may rely and with the greater confidence appear before God and for it hope for all divine and good things at the hands of God Reas. 4. Because in this manner we the more own our salvation as wrought by Christ. Use 1. Is of Refutation against Papists Anabaptists Remonstrants or Arminians and almost all Sects and Sectarians who all agree in this errour that our justification depends upon our works and is not to be sought by the imputation of Christs righteousnesse to us or accounting his obedience ours Use 2. Is of Exhortation unto due thankfulness towards Christ by whose Redemption or ransoming of us we are justified and set free from sin and death the wages of sin and adjudged unto life and glory above what any meer creatures righteousness could ever have deserved Doct. 4. The obedience of Iesus Christ is powerful for justifying of us by being accepted and laid hold on by our Faith It is in the Text. Through Faith in his Blood Reas 1. The very nature and duty of Faith is to rely on Christ or on the favour and mercy of God in Christ for pardon of sins Reas. 2. Because by Faith we are united unto Christ and ingrafted into him that so we may be partakers of all the blessings that in him are prepared for men Reas. 3. Because Faith receives layes hold on and embraces all the promises of God and the things in them contained offered or proposed amongst which pardon of sins and justification in Christ hath a chief place The Use is of Direction that it may be our onely care in the business of our justification to direct our Faith and confidence towards Christ and to stir up and confirm it more and more that we may thence have firm and aboundant comfort The twenty fourth Lords day James 2. 22. Seeft thou how faith wrought with his works and by works was faith made perfect IN these words is contain'd the conclusion of that disputation which Iames had against such as vant of Faith that is destitute of good-works For the Apostle concludes that such Faith is of no worth unto justification And this conclusion is often repeated as vers 14 17. and 20. 22. and 24. under sundry formes of words but to one and the same sense Now this Conclusion which the Apostle proves is not that good-works are any part or cause of our justification before God as Papists take it nor yet as many of our own think that our works justifie us before men however that contain a truth in it but this is the conclusion that justifying faith is such that it worketh and puts forth its operation by good-works And it is proved 1. from a comparison of likes from vers 15. to the 18. 2. By another comparison of likes to wit of such a fruitlesse faith in men and devils vers 19. 3. from the example and pattern of that faith that was in Abraham vers 21. of all which the conclusion is set down in this 22. vers In which two things are determined 1. That true and
that there is no joy nor gladness in the practice of godliness and so they shun godliness and the care of it as that which is full of sadness and melancholy But the Scriptures teach otherwayes that the godly are called to this that they may alwayes rejoyce Phil. 4. 4. and that they alwayes are as it were feasting with all gladness according to that of Solomon Prov. 15. 15. The proper cause of this errour is ignorance a depraved sense of their sins 〈◊〉 in this like unto an herd of swine who make it their greatest pleasure and delight to wallow in the 〈◊〉 Use 3. Of Consolation for the godly in that 〈◊〉 their outward condition is yet they have 〈◊〉 of more true joy than can be either felt or understood by worldly men Use 4. Of Exhortation that striving with our utmost indeavour we must labour more and more to receive and be sensible of this joy Now the meanâ—… which we ought chiefly to use for attaining and 〈◊〉 thereof are these 1. We must in good 〈◊〉 remove all hinderances of this joy that is that by repentance a real amendment of life we 〈◊〉 cleanse and disburthen our selves of our sins 〈◊〉 We ought to have a true care that we daily make more sure and constant to our selves our union and communion with God by diligent examination and confirmation of our faith and hope 3. That we 〈◊〉 much and often exercised in the religious meditation of Gods Promises which promise all good things to such as have God for their God 4. Iâ—…â—…duceth much to this purpose if in our selves we exercise and excite this joy in and by the daily praise of Gods name that is as well in private as publick thanksgiving coming from the bottom of our heart for all those blessings with which God hath blessed us in Christ Jesus Doct. 5. That this joyâ—… and this comfort brings a certain holy security to the consciences of believers This is gathered from the last verse of the Psalm And this is that security wherein the Apostle â—…oasts and glories Rom. 8. If God be for 〈◊〉 who 〈◊〉 be against us c. For I am perswaded that nothing can separate me c. And David every where in the 〈◊〉 Why do I fear God is my rock c. This security differs much from carnall security wherein men of this world lye and sleep 1. Because true and prais-worthy security is grounded upon true faith and not upon vain imagination 2. Because it is bred in us by the Word and Promises and by the preaching and knowledge of the word of God It doth not proceed from traditions or mens dreams and customes in sin as that doth 3. Because this security relies alwayes upon Gods protection as it is in the Text Thou onely makest me c. it doth not rely on outward means or on our own strength and wisdome 4. Because this security is fed cherished and advanced by diligent use of calling upon Gods name and of all other means that God hath prescribed and appointed us Reas 1. Because Gods protection secureth believers from all evill at least from the sting of it by reason whereof it is onely truly evill for God hath all things both evill and good in his own power Reas 2. Because Gods presence brings all other good things with it for God is so good in himself that in himself virtually and eminently he contains all things that can be called good Reas. 3. Because Gods goodness towards believers is unchangeable so that there can be no danger of the changing of this happiness into misery Use The use of this Doctrine is for consolation to the faithfull to wit that from this ground they 〈◊〉 and ought to depend upon God and lay aside all those anxieties whereby they may be discouraged from adhering to God with joy and gladness The second Lords day Rom. 7. vers 7. What shall we say then Is the Law sin God forbid Yea I had not known sin but by the Law For I had not 〈◊〉 that concupiscence or lust was a sin unless the Law had said Thou shalt not covet THe Apostle that he might stir up the faithfull to a new obedience had proposed to them the difference of their condition that are under the Law and of them that are under Grace to wit that such as are under the law of the flesh and sin bring forth fruits unto death but such as are under the grace of the Spirit bring forth fruits in a new obedience unto life eternall But because of this opposition between the Law and Grace some might gather that there was then a very great agreement between the Law and sin therefore in this seventh verse this objection is preoccupated by the Apostle 1. Then the Objection is proposed What shall we say Is the Law sin 2. It is rejected with a certain kinde of detestation God forbid 3. The case is plainly set down and resolved in these words I had not known sin c. Where the singular effect and use of the Law is declared to wit that by forbidding and reproving is begotten in man a sense and acknowledgement of sin as of that which is contrary to its self and therefore it cannot be the cause of sin The Explication By the Law is understood in common a way and rule of walking Now this way and rule is imposed upon reasonable creatures by divine authority and the greatest obligations that can be And this is the Law to wit of God which the Apostle heer understands especially the moral Law By sin here is not onely understood the transgression of Gods will but also all those things that follow upon such a transgression which in this Chapter is defined by the name of Death and is called sometimes misery Sin is either known confusedly and speculatively onely or more exactly and practically Now the accurate and practicall knowledge of sin is here understood whereby it is efficaciously concluded in our consciences that sin is a detestable thing and by all means to be avoided Doct. 1. Men of their own nature are so blinded that although they be altogether drowned in sin and death yet of themselves they cannot know it This is gathered from these words I had not known sin Reas. 1. Because the very mind and conscience of man which is his eye and light is corrupted after a twofold manner 1. Privitively In that it is deprived of that light whereby it might rightly judge of it self and of such things as belong unto its spiritual life a. Positively In as much as it is possessed with a certain perverse disposition whence it often calls evill good and good evill For as the eye being put quite out feeleth nothing and as the eye infected with humours and depraved by the indispositions of the organe sees all things otherwise than they are presented so is it with the eye of the soul. Reas. 2. Because the whole man is possessed with a certain
at in Isa 1. 14. Reas. 2. That the prophesies going before of this thing might be fulfilled Reas. 3. That Gods omnipotency in this so divine a mystery and principal a work of God might be evidently shewn Now it was not difficult to the power of God that a son should be born of a virgin For seeing all second causes act by their vertue which they received from God it is not to be doubted but that God can produce all these effects without this oâ—… that cause co-operating which otherwayes use to exist by them Yet not onely the power of God appeared in that work but also his wisdome to which it was most agreeable that so singular a substance of humane nature should in as singular a manner be brought to pass that differed from all others For in three manners all men were made before 1. Without the concurrence of either man or woman as in the creation of Adom 2. Without the concurrence of woman as in the production of Eve 3. By the concurrence of man and woman as in all ordinary generation afterwards And this onely is the proper and peculiar one of Christ by and of a woman without concurrence of a man Reas. 4. That it might easily appear how the contagion of sin might be removed from the humane nature of Christ. Use Is of Confirmation for strengthening of our Faith about the person of Christ to wit that he was both the Messias of old promised and the promised seed of the woman in that peculiar manner as that promise seems to have intended to wit the son of man that is of a woman descending of Adam and other men in ordinary way but made mother of a son not vulgarly or after the common manner but miraculously and without the company of a man begotten and born so that from his first conception all things were in him supernatural about which our mindes being busied ought alwayes to be lifted up to supernatural contemplations laying aside carnal and worldly thoughts Doct. 4. The Holy Ghost was the principal efficient cause of this generation It is from these words in the Text is of the holy Ghost the particle of denotes not any material cause but the efficient so that of the Holy Ghost signifies as much as if it had been said by the power of the Holy Ghost and his operation Now this is attributed to the Holy Spirit for these reasons Reas. 1. Because it was a miracle and all miracles by appropriation are attributed to the Holy Spirit Reas. 2. Because the principal work here was of Sanctification forasmuch as the lump of the humane nature which was to be assumed by Christ was in a singular manner sanctified and cleansed from all spot of sin and all Sanctification peculiarly attributed to the Holy Spirit Reas 3. Because the Holy Spirit was without measure to rest on to dwell in Christ. It 〈◊〉 but reason therefore that the Holy Spirit should prepare and make such a dwelling for himself as he also prepares his dwelling in the sons of God by adoption Quest. It may be thâ—…n questioned whether Christ may be called the Son of the Holy Ghost Ans It cannot be said 1. Because it would bring some confusion of relations and proprieties personal in God and in the persons 2. Because the Holy Spirit neither produced a new person when he made Christ to be begotten or generated neither produced the nature which he produced after his own nature or of the same essence with his own Use 1. Is of Direction in our Faith and in all our thoughts that we have of Christ that we admit of all that is in him to be spiritual holy and full of mystery nor that we ever doubt of any part of this mystery because all this as it is above common order so is it above the reach of common nature Yet we may always receive and conceive this that none of all these things are above the divine power of the Holy Spirit nor any thing impertinent or unfitting in that thing which is wholly mannaged by the Holy Ghost Use 2. Is of Direction in our practice as to the certainty of our salvation which depends upon this if we be sure that we are conformable to Christ in his nativity life death and resurrection And from thence is the beginning of this conformity to be taken if we be spiritually regenerated by the Holy Spirit as Christ was borne of Mary through the efficiencie and operation of the holy Ghost And this is the self same thing which the Apostle Peter admonisheth us to that we study to make our vocation and election sure The fifteenth Lords day 1 Pet. 3. 18. For Christ also hath once suffered for sinners the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit AN argument is brought in these words whereby all Christians may be perswaded that undeserved afflictions are patiently to be born The argument is taken from the greater to the less in which also is contained the force and nature of a simily or example and also of some dissimilitude For such Logical assertions are oft joyned together in the same thing as they make to the same purpose The argumeat is this If Christ that was just hath suffered for sinnes and for unjust men then much more ought we to suffer afflictions imposed upon us but the first is true and therefore the latter also Christ considered in himself is the greater and his sufferings are the greater and so the argument is from the greater But considered as our head and Saviour he hath the place and nature of a simily or example to be imitated by us in tolerating afflictions so it is an argument from a like or from an example Lastly considered as just suffering for the sinnes of others that are uniust he is altogether unlike unto us and so also some force and emphaticalness of this argument is from the unlikeness They are ordered in this enunciation in which as the assumption of the Syllogism the cause is contained with the effect to wit Christ with his suffering For though suffering of its own nature be an adjunct of the sufferer yet as it 's voluntarily admitted and undertaken it is an effect Yet these arguments are so ordered that they have mixed with them the affection or property of the argument so called from diversit For Christ and his passions of their own nature are dissentaneous When therefore it is said Christ suffered it is as if he had said Though Christ were the Son of God yet was he not frâ—…e from 〈◊〉 That this may be the better understood it is to be known that suffering in this place and in such others is attributed to Christ by the 〈◊〉 of Synecdoche of the more general for the special and that it signifies the special suffering of a grievous evill Then are these two very dissentaneous between themselves that Christ should
the soule cannot come to its perfect and compleat glory by its reunion with the body because it would be as it were maimed as to such faculties the operations whereof it exerciseth by the body and so in some sort it should remain as it were blind deaf dumb c. Reas. 3. Because the equity of divine dispensation requireth this that those bodies which had their own share in the labours and workes that belong unto this life should also have their share in such rewards as belong unto the end of this life Use Is to establish our faith about this truth which is one of the principal articles of the Christian faith Doct. 2. The same bodies that we had as to their essences and natures shall arise again though not the same as to their dispositions and qualities This is hence gather'd that in the Text our bodies are not onely said that they shall be transfigured by which phrase we are to understand that the substance of our bodies shall remain the same and that the outward figure or fashion or manner of its disposition and complexion shall onely be changed But also that they are said that they shall be transfigured after the manner of Christs body For Christ had the same flesh and bones which he had before and this he made manifest unto his Disciples Reas 1. Because neither reward nor punishment would have any place in the body after its resurrection unless the very same bodies were restored to men whereof they made use here upon earth before either for doing evill or doing good Reas. 2. Because otherwayes after the resurrection the party should not remain the same man determinately this man that man or that he was before Reas. 3. Because it is as easie to God to glorifie the same bodily substance that he had before as any other Use Of Resutation against such Hereticks who having almost blended their own dogmatical fictions and phancies with the true Doctrine would also have our bodies after the resurrection not to be the same but new ones even as to their substance Doct. 3. Perfection glory and eternal happinesse shall be given to believers after that in the resurrection they shall be clothed with their bodies again It is in the Text. This glory is partly in the soul and partly in the body but in both there shall be a removal of all imperfection and a communication of all perfection which shall be thought fit for every one to receive In the soul shall be the fruition of God whereby all desire of desirable things shall be in a certain eminent way satisfied There shall be also an abundantly heaped perfection of all gifts and virtues as is in the blessed Angells This glory shall also so stream forth unto the bodies that they shall be like unto heavenly bodies which is the point chiefly expounded in the Text Our body shall be made conformable c. Reas. 1. Because it is God's purpose singularly to glorify himself in that supernaturall blessednesse that is to be given unto us Reas. 2. Because Christ already glorified is not onely the efficient cause but the pattern of our glory We shall not therefore have onely such a likenesse to Christ as is between any effect and its cause according to that maxime as the cause is such is the effect But also that proportion which is between the pattern and its pourtraict Reas. 3. In order of dignity by the bountiful appointment of God believers shall next after Christ have their place together with the blessed Angells Use Of Direction that we may often set before our eyes in our meditation the greatnesse of this glory unto which we are called that so we may both stirre up thankfulnesse in our selves to God and a certaine holy contempt and neglect of all things in this world Doct. 4. This resurrection of our bodies from the dead and the glorification of them shall be by the most powerfull operation of Christ. From these words According to that mighty power of working he should transforme c. And this agrees to Christ as he is one and the self same God with the Father Reas. 1. Because it is the work of that supereminent greatnesse of power that is proper unto God 〈◊〉 1. 19. Reas. 2. Because that most wonderfull quickening of our bodies should come from the living and alive-making God who is the fountain and source of all life Therefore in the same manner it is not attributed onely to the Father but also to the Son and Holy Spirit Rom. 8. 11. This agreeth also to Christ as he is Mediator but still as united unto God essentially also as he submits himself together with the humane nature in one person to be mediator Ioh. 5. 26. and 6. 40. Reas. 1. Because it belongs to the Mediatory office of Christ not onely that by his merit he should procure life eternal to us but also by his powerfull working actually bring the same to pass Reas. 2. Because Christ as Mediator is the head of his Church from whom is derived and communicated to us the Spirit of life whereby as well our soules as our bodies are quickened our soules especially in this life and our bodies in the day of the resurrection Reas. 3. Because Christ as Mediator and as the Son of man but as united pesonally in the Godhead in the Son of God shall judge the world Ioh. 5. 27. Now this belongs to the power of the Judge that he can bring before himself and make the parties to be judged to appear Use Of Direction that by all meanes we do this as in our prayers so in our meditations and other our spiritual exercises to wit that we may behold this supereminent power and greatnesse of Christ's might as the Apostle wisheth to the Ephesians and to us as one of the greatest gifts of God Ephes. 1. 17 18 19 20. For by this meanes 1. Our faith and confidence in Christ is established 2. We will be forearmed against all terrours of this world and of Hell it self 3. With all cherefulnesse we shall recommend our soules to Christ in well-doing because he is able to performe all that he hath promised all that we seek of him and above all that can come into our thoughts Doct. 5. We should so look for this glory to come in this present life as that we lead in some sort an heavenly life â—…ven here upon earth This is it which is said in the beginning of the Text We behave our selves as Burgesses or Citizens of Heaven Reas. 1. Because where our treasure or chief good is there will our hearts be also and where the â—…cart is there will the whole man be if therefore we have our treasure and chief good in Heaven our heart will be in Heaven also and our conversation will be heavenly Reas. 2. Because all these worldly things whereabout men are busied and most are drowned in can never come in competition with the blisse of Heaven
in this cleannesse that is that neither the end of it may be broken nor it self be drawne beyond the bounds of modesty and temperance nor that it be any way from a remedy of sin and lust turned into a cover for uncleannesse and wantonnesse The forty second Lords day Exod. 20. 15. Thou shalt not steal IN this eighth Commandement mens possessions are handled as things that come under the name of their outward goods and commodities For thus God would shew what a care he hath of us in that not onely by his Law he hath provided for the safety of our life and chastity and honour of our persons but also for our possessions and external goods He would also hereby admonish us how confidently we may trust all that is ours to him where by his eternal Law he would have us secured about these lesser matters There is in this Commandment ordained and presupposed a propriety to every particular man in his own goods by reason whereof it s truly said his is mine and that is â—…hine For though at the beginning of the creation all things were in a manner common yet afterwards by lawful seizure and possession of this or that a division of things ensued the unjust breach of which division is condemn'd in this commandment with all such things as make for it or lead to it For as in a feast some dish is set downe in common and is no more this guests than that 's yet when any guest hath taken to himself a portion or share of it then that is more his owne than any others so that it cannot by any other be taken from him without uncivility so were all the commodities of this life at the first set out in common to all but when one took to himself a certain portion of them another could not by violence take it from him without sin Now by name theft onely is forbidden because it is one of the grossest and manifestest sins of this kinde because in theft to every one is apparent the breach of that right which every one hath to his own commodity and so the unjustice and the wrong is clear Yet together with it also according to the perpetual use of speech in all the other Commandments all the degrees and causes principles and occasions or provocations to it are forbidden Doct. 1. We must keep our selves out of consâ—…ience towards God from all unjust hurting of our Neighbour in point of his possession or outward goods Reas. 1. Because otherwayes we sin against God and that after diverse manners 1. That dispensation of his providence whereby he hath made division of such things amongst men is disturbed against his revealed will 2. The dominion of God himself which he exercises in the dispensing of such things as seems best to himself seems this way to be contemned 3. We invade as it were this soveraignty and dominion of God while at our pleasure we will make ours whatsoever we list Reas. 2. Because we do our neighbour grosse and manifest injury while we take by force to our selves what belongs to him and so take away from his his goods Reas. 3. Because in this manner charity is directly broken while instead of that good which we both ought to wish and procure to our neighbour we do him reall evill in depriving him of his own goods Reas 4. Because from such sins follow strifes hatred and the disturbance of all society Use Is of Admonition that we not onely shun that which is commonly called theft but also all those sins which in Scripture are referred to theft as their common head As 1. the too great love of riches 2. The desire of our own profit with our neighbours losse 3. All unjustice of bargains and commerce how ever it may be done with colour of right 4. All using or appropriating to our selves that which is anothers without its masters consent whether this be done by force or by deceit and circumvention Doct. 2. With the same religion or conscience that we ought to abstain from theft we ought to sâ—…t ouâ—…selves to this on the contrary that we may seek our neighbours good and further it in his outward goods It is gathered from the likeness of reason that is between the sins forbidden and the duties commanded that are contrary to the same Reas. 1. Because by this means we make our selves instruments of Gods bounty and good providence whereby it is his pleasure that all be provided for in things necessary to this life Reas. 2. Because it is the exercise of our charity towards our neighbour Reas. 3. Because it belongs also some way to iustice in as much as we ought to behave our selves as members of the same society and every one hath right to such duties from others as far as conveniently they can be by them performed Reas. 4. Because our Lord admonisheth us that we make unto our selves freinds from the use of this communion and so further others by our good example and our selves by their good desires and prayers for us in the way to salvation Use Is of Direction that we set our selves with all care that according to this duty of humanity we further the profits of others as our occasion and power shall require Hence 1. we ought to purchase nothing to our selves but by honest means and just titles of right For whatsoever is otherwise purchased or acquired turns alwayes to the wronging of another 2. Every one should betake himself to some honest exercise of life which is in its self lawfull sutable to our selves and profitable to others and such as live at ease For who so live disorderly as stout beggars with him in the Gospel who having full Bags and Barns sings a requiem to their souls saying Soul take thine ease thou hast much laid up these as in other things so they sin in this that they take not upon them such a condition of like whereby they may doe good unto others 3. Diligence is to be used in our calling without which we cannot keep the things we have much lesse increase them that we may spare something from them and lay it out unto the common good of others 4. Frugality and moderation in our expenses about our selves ought to be used least the fountain should be drawn dry whence such streams should flow for helping and refreshing others 5. Bounty and mercy ought to be exercised in communicating our goods unto others especially persons that are to be pittied and of these chiefly such as are of the houshold of faith For in this duty is most of all exercised and most manifestly that vertue that is most contrary to theft because as in theft we take unjustly to our selves what is not our own so in liberality and alms we justly take from our selves what is our own and freely bestow it on another The forty third Lords day On Exod. 20. 18. Thou shalt not beare false witnesse against thy neighbour IN this Commandment