NEW Observations UPON THE DECALOGUE OR The Second of the Four Parts OF Christian Doctrine Preached upon the CATECHISM By JOHN DESPAGNE Minister of the Gospel LONDON Printed by Thomas Newcomb for Joshuah Kirton and are to be sold at his shop at the sign of the Kings Arms in Pauls-Church-yard 1652. To the RIGHT HONORABLE and THRICE-ILLUSTRIOUS PHILIP Earl of PEMBROKE and MONTCOMERY Baron of SHURLAND Lord of CARDIFFE PARR ROS and KENDAL MARMYON and S. QUINTIN Knight of the order of the GARTER and Chancelor of the University of OXFORD My LORD I Present you here with a handful of fruits gathered out of your own Field which I humbly desire may be acceptable to you as I am accountable to you so I will endeavour continually to please God and your self this auditory among whom you have been pleased to give me a place and whether so many noble persons do resort shall be an everlasting monument of your Charitable piety My Lord our souls bless you and our bowels which are refreshed with the shadow of your name shall carry the acknowledgment thereof up to Heaven In these dayes full of horror and confusion the foxes hav holes and the birds of the air have nests but the son of God hath not in regard of us where he may rest his head if you had not lodged him amongst us even so may you lodge with him in his highest habitation But my Lord live here first many ages and in the end live eternally To the READER Reader IN the Preface of my Observations on the Creed I have prevented the most of those accusations which might be made against that Treatise or these that follow I could overwhelm them with reasons who yet demand for what serv these things that I have uttered to salvation Now concerning Orthodoxal points in which you may see so many Looking-glasses of Gods wisdom points I say cleared by innumerable celestial lights conduce they nothing to salvation but these people who speak so Magisterially imagine that nothing conduceth to salvation but what they find in their cōmon places and as all their learning consisteth in that vulgar kind of study so they think all Divinity is locked up within such bounds I need not answer those who complain that all here is of too high a taste and that I give them nothing but salt or spices but it is free for them to take hereof as much as will season the ordinary food of their mindes and yet the acrimony which they find there proceeds from their tenderness but in accustoming themselves they will finde there the relish salubrity and nutritive vertue of Manna Many for want of the knowledg of the very principle meet with many rubs and stumbling stones in the plainest ways that may be if I should say that Enoch is the third of those who went out of the world none having gone before but Abel and Adam this were imperceptible to those who cannot consider the 5 chapter of Genesis but I do not undertake to teach the rudiments I presuppose them and I beleeve I speak to those who understand them There be some who wish I had been somwhat more large in these observations but these men complain that they are conducted the shorter way I could furnish them with words enough but is not this for their advantage that they hav in few words the whole substance of a Subject within this brevity which I have expresly studied for they shall finde still stuff of a large breadth if they will unfold it from one end to the other I have the approbation of divers men eminent for learning even of some to whom I am otherways unknown one of these under the name of the Genius of Cambridge having seen the English translation of my Observations on the Creed honored me with an excellent Latin Epistle encouraging me to publish these other tractats which I promised I know well that the Elogies which he gave me are too high to belong to me but doubtless in exalting me he would afford me matter of humiliation Whosoever thou art if ever these lines shall come into thy hands and if thou wilt be pleased to cast thine eyes upon them I beseech thee by these many brave vertues the sparkles whereof I finde shining in thy letters and by that sympathy communion of thoughts which God hath put in us do not conceal thy name from me it shall be precious and precious also shall thy counsels be to me O quis daret te ut fratrem mihi The Contents The NATURAL MAN and HIS QUALITIES DIvers sorts of good men in the Worlds opinion and but onely one indeed p. 1. Wherefore God was pleased that the Heathen should outgo the Saints in many vertuous actions p. 4. A consideration upon the two last sinners immediately converted by Christ viz. the Thief and St. Paul p. 8. Whence comes it to pass that all men naturally beleeve that they must be justified by Works p. 9. Touching the pretended merit of WORKS That the causes of our salvation are in heaven the marks of it on earth p. 11 Wherefore is it that our Lord speaking of works according to which he will judge men at the last day mentioneth none but works of mercy Mat. 25.3 p. 12. Why God hath chosen Faith rather then any other Vertue to be the instrument of our Justification The difference between a miraculous Faith and a justifying p. 14. Those that now adaies seek to be justified by works are more inexcusable then those that had this pretence before the death of Christ p. 16. Good WORKS the Effects of FAITH The strange reasons by which the Scripture inviteth us to good works with the method that it teacheth to make us capable of graces p. 17. Why the common people love rather to hear speak of Charity then Faith of the Law then the Gospel p. 20. Of Repentance and Obedience Wherefore is it never said that God repented him of any thing saving that which concern'd men p. 22. Wherefore hath God commanded divers things contrary unto common Principles p. 24. A Question touching David and Salomon accepting the choice that God gave them p. 26. Why is Superstition in things indifferent held so hainous p. 27. Touching the TABLES of the LAVV in general A comparing of the two miraculous Writings that are reported in the holy History p. 29. How long the Tables of the Law endured and a Consideration upon that matter p. 30. The reason why the Scipture shews which is the greatest Commandment and never which is the least p. 32. How one may judge of two diverse Commandments to know which is greater then the other p. 33 Why by the Law it was pollution to touch the dead corps of a godly man that had been murdered and nevertheless it was not pollution to touch the living Murderer p. 34. The Preface of the Decalogue Hearken Israel c. Degrees amongst Nations in regard of the love or hate that God bare to
that should be found guilty of that filth We extoll the generosity of Moses who refused to be called the Son of Pharaoh's Daughter and gave over the sway he bore in the Court of Egypt but how many Monarchs have voluntarily laid aside their Diadems and renounc'd the majestie of the Scepter to reduce themselves to the obscurity of a private life We celebrate the abstinence of David who refused to drink the water that some of his valiant Worthies had fetch'd him with danger of their lives 2 Sam. 23. But divers Generals of Armies mortally wounded would not have the bloud of their wounds stanched nor permit the drawing out of the dart wherewith they were clean shot through before in the first place they had taken order for the safety of their Souldiers Wee further commend David who beholding that the plague wherewith the people were smitten was occasioned through him offered himself to punishment that hee might deliver his Common-wealth But some Pagans have made away themselves rather then they would be engaged to fight against their Country that had unjustly banished and confiscated them We proclaim the kindnesse of Joseph that was the nourisher of his Father but they speak of such a Son who to save his Father cast himself into the midst of the fire We admire divers other examples of Vertue which are famous in the Scripture but the Heathen have shewed actions far beyond Yet hath there always been more goodness and more vertue without comparison in the Saints then in Infidels Divers of the Pagans actions have been greater verily and more vigorous but they were not enlivened from the true principle of vertue which is faith in God and had not his glory for their aim So many creatures surpasse man in divers acts of foresight naturall affection courage temperance fidelity gratiâ—ude and yet they have but the resemblances of Vertues neither can one say that there is in them any morall goodnesse But see here our question Whatever vertuous actions the heathen have performed proceeded from God himself which gave them the inclinations to them Now wherefore did he enable them to do such notable actions and yet accepted not their persons for it is impossible to please him without faith Hebr. 11.6 And why would he that even their works in the sense I have named should outstrip those of the Saints Hee would verily teach us that works even the very best have not merit enough to bring us neer to him For if many that have been transcendent in divers vertuous acts notwithstanding have not obtained grace And on the contrary many that have been inferiour in works are counted amongst the friends of God followeth it not that if we be pleasing unto him it is not because of our works A consideration upon the two last sinners immediately converted by Christ viz. the Thief and S. Paul One was converted by our Savivour on the Crosse the other by him in heaven one entred Paradise the same day that Christ entred being dead The other was rap'd up thither before ever he died One repented not but at the last hour of his life amidst his very punishment the other found not his heart till he was cast down with affrightment by voyces and vision from heaven One and the other viz. the thief and Saul afterwards Paul were especially this last far enough from having any inclination to Christ then when his grace surprised them Many suppose in a carnall a man power whereby he contributes to his own conversion but Sauls example witnesseth the contrary he was in the very heat of his madness when he was called from above was he in a posture to turn himself to Christ then when he went against Christ Whence comes it to passe that all men naturally beleeve that they must be justified by Works It is sufficiently known that this opinion is natural to every man All of us harbour this prejudice within us Thence it comes to passe that all Religions except the Christian generally teach it the Pagan the Mahumetan the Jew yea and many that professe Christianity agree all in this point and sing all the same song But how comes this to be false and abusive seeing it is dictated by Nature it self We must remember that by the law of the Creation it is ordained that man should be justified by his works and that by them he should live for ever This principle was ingraved in the minde of man who verily had had righteousness and life by his works had he stood in his primitive innocencie but his fall hath bruised his bones making him uncapable of accomplishing this condition But he yet retains this ancient principle which hath been left him to the end he should remember whence he is fallen not to make him beleeve that he can do that now which he could in the state of innocencie Touching the pretended merit of WORKS That the Causes of our salvation are in heaven the Marks of it on earth IN the search of these two points we must take two contrary ways For the Book of life wherein we are enrolled to salvation and the mercy of God which calls us to it and his grace that dispenseth it and the Saviour that hath purchased it must be sought in heaven On the other side as we have on earth the instruments of salvation viz. the Gospel the Sacraments Faith so likewise the same faith the testimony of the holy Ghost the peace of our consciences and our works themselves are here on earth the marks of our salvation Divers overturn this method supposing to be saved by vertue of their works and on the other side teaching that none can be saved if he be not one of Gods closet In the one they place on earth the Causes of our salvation in the other they seek the Marks of it in heaven and in both the two they are as wide of the mark as heaven is from earth Wherefore is it that our Lord speaking of works according to which he will judge men at the last day mentioneth none but works of mercy Matth. 25.35 This passage presents unto us the sentence that shall be given upon men at that great day where it speaks of nothing save feeding those that hungred receiving strangers clothing the naked visiting the sick and those in prison And on the contrary of not having performed such deeds of benevolence But are there no works but these worthy to be remembred before Christs Tribunall and that are able to declare us just or are there no other sins except the omission of such duties no other crime that deserves damnation Yes there are works that excell these he that spends his bloud and life for Christs sake doth a deed far surpassing him that gives clothes and food to the poor to be a prisoner for the Gospel is more then to visit prisoners How is it then that this sentence expresseth naught save the works of mercy although that there be many other kindes of
revelation for we had never known how many dayes God bestowed in creating the whole Universe if himself had not revealed this secret which he expresseth in the fourth Commandment of the Decalogue Yea moreover what the Law carries in its very frontispiece I am the Lord thy God could not be known by any naturall means To clear this we must again remember that God never names himself the God of those he hates The revelation comprehended in these words I am thy God is an expression of benevolence and graciousnesse Now this his saving benevolence could not be known by any voyce of Nature We say further that here are two points to be distinguished one that there is a God the other that he is our God The first that there is a God is written naturally in our hearts which is the reason that never yet Angel descended from heaven to come and tell men that there is a God But to make them know that God is their God to ensure them of his loving-kindnesse to bring them injunctions from him and in brief to attest and confirm that which they could not learn from any naturall principle God hath wrought miracles hath caused Angels to speak yea hath spoke himself The I. COMMANDMENT Thou shalt have no other gods c. A consideration of the times wherein Atheisme and Superstition have generally reigned TWo crimes are forbidden in this first Commandment of the Law One not to have a God the other to have more then one These two sins are very ancient in the world yet it seems that Atheisme was the first or at least Profaneness which comes very neer to Atheisme We read not that before the Flood there was any Idolatry amongst men The holy History Gen. 6. marking out the cause of their destruction seems rather to accuse them for having had no God at all then for having had many After the Flood though Atheisme was on foot still in the world yet was Idolatry far more generall But as the corruption of mankinde began by Atheisme or Profaneness it makes as though it would return thither again The first Ages have been Atheists the following ages Idolaters and the last into which we are fallen is already wholly disposed unto Atheisme And when the Son of man comes he shall not finde faith upon the earth By the example of the Pharisees and Sadduces is shewed that God rather pardons the Superstitious then the Profane The Pharisee was superstitious but the Sadduce inclined to Atheism seeing that he beleeved not the immortality of the soul neither the resurrection of the body nor the life to come Now we finde that divers Pharisees notwithstanding the envie and ill will with which they were fore-stalled became capable of the Faith and received the Gospel One of the most eminent of this Sect viz. Nicodemus spent both his cost and his pains in the buriall of Christ But never read wee of any Sadduce that was converted to Christianity Not that God hath been wanting either in goodness or power to their conversion but as it seems he would have it seen that in disdaining to make them his Disciples he more detesteth the profane then the superstitious Such a Pharisee that had even persecuted the Church was promoted as high as unto an Apostleship But never any Sadduce came so much as to the quality of a Disciple The true Religion the easiest The folly of the Pagans affecting plurality of gods False Religions have a thousand objects a thousand troublesome windings and every of them trails the minde of man now into one danger by and by into another But true Religion hath but one God one Mediatour one Sacrifice expiatorie one justifying Faith one Baptisme one mysticall Body and one onely Spirit How much the more we multiply this Union so much the lesse have we of Religion But the poor Pagans took it clean contrary for they that had the greatest number of gods counted themselves most religious It was the wisdom of the Greeks and Romans to seek all the gods they heard tell of yea all they could imagine thinking that to have many gods was to have much Religion A consideration upon the Worship of Angels The most specious and fair seeming Idolatry was the adoration of Angels creatures so noble and so far above us These celestiall spirits have sometimes come and spoke to men but their communication was ever short they did as it were but passe by without ever permitting any to know them Now it seems that the Wisdom of God would that every of their apparitions should be but of small continuance not to give time to the curiosity and feebleness of man that inclines to Superstition to ask them questions from the matter or to idolatrize their presence Of all mortall men that the Angels have longest held in discourse at one time Saint John the Divine was He who suffered himself to be carried away with an excesse of submission toward them Apocalyps 19.22 And since that time Angels have forborn to speak and commune with men Touching a kinde of Idolatry very subtill and usuall Many common people say that they put their confidence in the true Religion in their prayers and in the justice of their cause which is the same with Gods own It will seem to them very strange if one tell them that they deceive themselves and that one must trust neither in Religion although true nor in any of its duties neither in our just right though God himself be concern'd in it But they ought to consider that we cannot nor ought not to put our confidence but in God alone Religion is not God Religion is the service that one renders to God but it is not God Even the very Ark of God that held the Tables of the Law is called the might of God and his glory and yet it sufficeth that it was taken and carried about in triumph by his enemies Psal 78.61 Our faith is not rested upon a quality that God giveth unto a Cause nor in the interest that he takes in it but it is fastened and stayed on God himself who is its proper object This distinction that many will judge unprofitable and of little solidity is notwithstanding necessary and for want of taking heed to it we fall into an imperceivable Idolatry and which is very common Wherefore is it that a man that hath false gods leaves them not so easily as another forsaketh the true The Israelites were sometimes less constant in the service of the true God then the Pagans in the worship of their Idols This is cast in their their teeth Jerem. chap. 2. Go thorow the Isles of Kittim and behold c. is there any Nation that hath changed their gods which notwithstanding are not gods But my people hath changed their glory into that which is nothing worth This is natural and an effect of the weaknesse of humane judgment Naturall men desire to have a god that may have some proportion with
then one of the preheminences of love in that it is found in God yea God himself is called Love 1 Iohn 4.16 and in this respect it is greater then Faith and Hope Whether it is a greater defect to want Faith or Charity This question depends upon another viz. which of these two is the most difficult to wit Faith or Charity For though both the one and the other be the gifts of God yet the one may be more hard and difficult to us then the other Now though these two vertues are still together seeing it is impossible for the one to be without the other yet they are not alwaies equal and in the same degree the more common act of these two is charity for we see more examples of love then of faith many Christians love God earnestly who notwithstanding have much difficulty to assure themselves of his promises One cause that makes the motions of love more easie then those of faith is for that the objects of love are more intelligible and perceptible to our understanding for love hath for its object the goodness of God but faith hath for its object his truth now it is more easie for us to conceive that God is good then to understand how he is true in all points which appear not to us and yet we are commanded to beleeve As then the motion of faith is more difficult then that of love so he that wants the acts of charity is more blameable then he who is deficient in the acts of faith In all the History of that time which was before the law the love of God was never mentioned in express termes but onely the fear of God From the Creation till the Law are reckoned twenty five thousand years in which great interval of ages were many Patriarchs and other persons famous for piety to whom God spake many times and in divers manners The sacred storie marks out their vertues and names the fear of God as the most excellent amongst them but never expresseth their love towards God its true that this fear or reverence was not without a true divine love yet they are distinct qualities the one of which is named but we never read of the other Abraham being in Palestin said That in that place the fear of God was not Gen. 20.11 Jacob swore by the fear of Isaac his father that is to say by the name of the same God whom Isaac feared Gen. 31.53 Joseph confessed he feared God Gen. 42.18 the midwives of Egypt are commended for fearing God Exodus 1.17.21 In brief before the Law was published Religion and Piety was expressed by the name of the Fear of God and not by that of the Love of God and it is observable that the action of Abraham in offering his son for a burnt sacrifice whereby he did so highly witness his love to God this action I say is ascribed to his fear of God without mentioning the love which he had shewed to him Genesis 22.12 the first time that ever the Scripture did express this phrase of the Love of God was after the repetition of the Law Deut. 6.5 Now why the name of this great vertue was not uttered but after a long time and frequent mention of the fear of God Seems to proceed from this that among the perfections of God the first which he manifested to man as I observed upon the Creed was his power and greatness Romans 1.20 So when our understanding desires to know what the Divinity is by this word it conceives a power eminent above all others this is the first thought we have of this subject whence it followeth that the first impression it makes in man after he hath begun to know God is the fear which this supreme power gives to the soul and because this fear is the first motive by which man is induced to submit himself to God hence it is that in the holy song all religious affections have been comprised under the name of the fear of God and for this cause this Fear was for a long time named without mentioning expresly or particularly the Love of God but when the wisdom of God had given large instructions under the Law it afterward expressed the commandment of loving God distinguishing the same Love from Fear Deuteronomy 10.12 What is it that the Lord thy God requireth but that thou Fear him and Love him Of them who excuse their faults on this That God hath not given them more understanding and judgement These men willing to excuse themselves accuse God as if their faults were to be imputed to him whereas on the contrary the whole fault is in themselves the Law wils that we love God with all our mind thou alledgeth thou hast but little minde but how little soever it be hast thou imployed it all in the service and love of God Truly there is no man that hath lived according to the measure and proportion of that understanding and judgment God hath given him In brief if a fool excuse himself on this that God hath not given him more understanding a wicked man will excuse himself on this that God hath not given him more goodness for this is a gift of God as well as understanding In the duties of man towards God forgetfullness is more culpable then ignorance When we speak of divine things many complain that they cannot retain them in their memory the defect whereof they accuse but they think not how forgetfullness is a sin seeing the love of God requires a concurrence of all the faculties of our souls among which memory is one the defect of which is not a simple infirmity as the vulgar people useth to qualifie it but such a defect as should be reckoned among the sins of omission then when it imports a remembrance of a considerable point though it be not necessary nor possible to retain all the syllables in which it hath been pronounced or written As he who forgets God is more criminal then he that never knew God even so he who looseth a lesson which hath been taught him is more culpable then he that never learned it Thou shalt love thy neighbour as thy self Whence comes it that contrary to all other affections this which man carries to himself hath no bounds and why this never faileth nor is subject to diminution In the affections we have towards another we feel and know even to what degree we love him more or less but no man can tell to what hight he loves himself for this love hath no bounds but runs in infinitum Moreover the affection that one bears to another may be lessened or interrupted or quite annihilated yet turned into hatred but the love he bears to himself is never blotted out nor is it diminished though never so little Among the reasons of this diversity we may produce this between every one of us and another there are differences of proximity our affections move within these intervals which have their