lesse vehemently displeased us heavily been punished quality semblable in evill dissemblable in good VIII From those things that rise either Nominal Real where the parts the finition VIII From the Testimonie where who God who also sometimes descends to our ways of provoking swearing Man by testimony common by the law by the voice of the people included in a proverb a wise mans saying spread abroad by publick report proper What. CHAP. XIX Of Consolation or Comfort 1. IF the Doctrine doth afford a Consectary which promises some good to those who are troubled and vexed in mind this Consectary must be applyed to the hearers in the use of Consolation 2. The formal object of this is either the evill of guilt or of punishment which presseth the hearers either not at all or not in such a degree or measure as they imagine The end is to stir up joy The means whereby he attains to this end is by propounding to the heart some great and present good 3. This presence may be shewn by Notes taken from any Argument that necessarily infers the good which is proposed 4. But because in publick Sermons the usual manner of comforting is in speaking to men not plainly but under that condition to which the Scripture promiseth that good Therefore because those shall not assume this comfort to whom it doth not belong as not being endowed with that quality which is required it will not be out of purpose sometimes to give some notes by which one may judge of the presence or absence of that quality and consequently of the good which is thereunto annexed 3. The reason of the good is Negative Positive The Negative good is in the absence of the all or of so much of some evill either of that which is thought to be present or of some other which if it were indeed present would afflict a man but the absence of it argues his affairs to be in a better condition then he thinketh The Positive good tends to that that if it cannot remove the evill of punishment as sometimes it cannot yet it may lenifie it and make it tolerable But shews that the evill of sin or guilt because that with it the good and consequently the comfort cannot consist may at least be removed and so far he may be comforted But if it be demonstrated that either the evill never was present or that it is already removed there seems no more to be required for comfort 6. The rejoycing is by so much made the greater by how much the good in it self is greater and the presence of it is more strict and apt for participation and its perpetuity more firm 7. The good may be amplified according to its nature If it be a good of vertue the arguments may be fetched according to the rule of opposites out of the Scheme of the aggravations of sin And this amplification may be extended either more or lesse as his affliction whom we intend to comfort shall require And the good is most of all to be amplified in that wherein it is opposite to that evill which presseth the patient either diminishing or removing or preponderating of it 8. As grief may arise out of an evill present not only actually but also in the certainty of the causes so may joy out of a good If therefore the object of fear doth urge vehemently especially according to a difficulty of avoiding so that it either quite take away or too much weakens that parcel of hope which is in the fear and so causeth a grief and dejection of mind The Consolation may be either Negative to the object of fear in that excesse shewing that either there is no evill at all or that it is not so great or so unavoidable or positive by some good which is present either actual or in an equall or greater certitude of causes 9. To this act may be added the act of Benediction or promise of good Crypsis The notes may also here be sometimes omitted especially when they are taken from that condition or quality to which the good which is propounded is annexed and the Preacher intends instantly to exhort the Auditors unto it for then in that exhortation if so be it be absolute in all its parts there will be occasion to make use of those notes 11. The pronouncing of the blessing as in the first use the Denuncitation of the cuâ—se being the exercise of the Keyes or seeming to make shew of some such thing doth therefore very well belong to the greatest and weightiest causes 12. He that comforts doing it as Gods Minister and in his Name and out of some place of Scripture peradventure out of the History of some Heroick person therein mentioned and seeing those who are to be excited doe more then seldom sin through pusillanimity grieving extreamly and letting their minds faint upon slight occasions to which the comfort is obvious lying as it were before their feet It may sometimes be permitted to entermix Reproof producing the examples of Christ or Saints in Scriptures who with alacrity and boldnesse of Spirit did undergoe far greater afflictions Which if he think fitting he may by a decent Prosopopoeia bring in saying they had causes of grief equall to if not greater then theirs and laying forth by what means they hold out rejoyced and sang praises in their tribulations looking upon the excellency and greatnesse of the annexed good And so at last conferring theirs and his Auditors condition he may close up this whole place either upbraiding his hearers if need be with their softnesse and imbecillity of mind or exhorting them to imitate the fortitude of those excellent men CHAP. XX. Of Exhortation 1. HItherto have been those Uses which have a relation to the heart as being under a present distemper now follow those which look upon it as in relation to some future thing These the Apostle seems to comprehend under the notion of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction in righteousnesse and they are Exhortation Dehortation Exhortation looks upon some future good which belongs to the hearers spuring on the heart to pursue it The scope of this is to excite hope or an effectual desire and propounds that which it exhorts unto under the formal reason of the object of hope which is a future sublime or difficult possible good 2. The Motives are grounded upon the good of the thing to which they are exhorted Which being considered in the degrees of subordination which it hath to the summum bonum or supreme good as more or lesse necessary for the attaining unto it hath so much the more force as the necessity is the greater and most of all if it be absolutely necessary by the necessity of the last end 3. The good is honest and seemly useful and pleasing To which may be added the absence of the evill which may be taken for a good 4. The good may be urged from the examples of God and Christ and the examples
the parable of the Merchant attend unto his care in worldly things The careful Merchant runs to the uttermost parts of the Indies c. So the several tractation of the Reddition may oftentimes be omitted namely when it shall be sufficiently treated of with the note of comparation or in the collation it self of the parts And so very many Texts of full comparations may be sufficiently exhausted if the proposition be applyed to the Reddition or as the reason of it shall require the part to the part and so the Doctrine be constituted CHAP. VIII Of the Connex 1. HEre the affirmation signifies that if there be an antecedent there is also a consequent So that though there be no note or that which is is alien or not pertinent as oftentime it is usual yet if the illation of the consequent from the antecedent be intended the axiome ought to be thought belong to this place The truth thereof consists in the true connexion of the parts that either out of one or both false ones the absolutely true may be as also out of the true ones the false namely when the one doth not follow out of the other Hence by reason of the form of this axiome precisely looked upon the Doctrine cannot be constituted out of either part though the parts severally considered were true because the false ones also may consist with the truth of the axiom Yet absolute axiomes may be in the parts In the Antecedent Gal. 1.8 the absolute is Hath been preached unto you In the consequent Joh. 8.55 the Absolute You are lyars An example of a Connex where a like is inferred from a like 2 Sam. 15.21 As the Lord liveth and my Lord the King liveth But in what place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Lord the King shall be even there also will thy servant be It seems to be a prerupt or hasty speech of a Souldier hastening to expresse his faith as if he did say I will not return unto Absalom as thou wishest me But in what place c. The Comparation is limited to two respects in the Text which being incompatible are proposed disjunctly Whether in death there also c. The place in which or the condition David should be in either to life or death it infers Ittai would in be the same or the like Axiomes 1. Ittai professeth the King to be his Lord and himself to be his servant 2. If my Lord the King be in death there will his servant be with him 3. If in life he will be there with him 4. In whether condition soever the King shall be in the same also shall he be The antecedent doth inferr the consequent taking its force in that Ittai confirms it with an oath that whatsoever the Kings condition should be the same should be his whose efficacy is perceived by the nature of this manner of testimony 2. Yet this belongs unto the Connex where there is relation of the consequence that it requires the truth of the parts also And therefore it offers the axiomes to be treated of distinctly in their parts then that which results out of their union But how much the more it declines from the bare connexion so much the nearer it comes to the nature of a Syllogism so that the causal conjunction being taken away it usually resolves it self into an Enthymema And also a whole Syllogisme may be comprehended in this axiome 3. Hereunto belong the causall also when the cause by accident inferres the effect as Eccles 8.11 and rational notes if they doe truely note which they doe not alwayes doe as John 19. ver 4 5 6 23 c. and which soever have the same force or efficacy whereof the former belong to the Antecedent the latter to the consequent In both of them the antecedent alwayes contains the cause of the consequence and sometimes of the consequent The Grammatical Crypsis or transposition of parts is very frequent in this axiome Si if is oftentimes set down for cùm seeing that or quandoquidem seeing that Luk. 11.13 Joh. 10.35 13.14 c. Oftentimes the causall note is wanting as Psal 25.8 Sometimes it is set down for the illative or inferring as Psal 116.10 Sometimes the illative is wanting as Psal 116.1 Sometimes both as Psal 118.6 Sometimes it is tacitely contained in the antecedent participle as 2 Cor. 7.1 Especially where the participle signifies notice as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beholding Acts 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing Col. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they heard Acts 7.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing Heb. 10.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remembring Act. 20.31 Sometimes it is found with an alien note as Matth. 3.14 I have need to be baptized of thee and comest thou to me as if he said Seeing I have need to be baptized of thee I doe not see why or some such like thing thou shouldest come to me 4. Oftentimes the antecedent of this connex containeth that which preceded sometimes virtually and sometimes formally Therefore if there it have been treated of by the Preacher and here it be vertually recollected to infer the consequent it ought here to be freely treated of and only according to what is superadded by the manner of recollection 2 Cor. 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having therefore c. so chap. 4. vers 1. In both places the demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically set down seemes to note an excellency in the former of the foresaid promises in the latter of the foresaid Ministration But if formally only the consequent and the inference of it out of the antecedent offer themselves for the repetition of the antecedent as lately treated of will suffice Rom. 8.17 And if children where Si if stands for cum seeing that then heirs 1. True believers whose description was before are heirs 2. Because children are heirs 5. An axiome out of a finall cause where the finis or end under its note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or finally taken or its equipollent is set to infer the medium or means may also be referred to this place Which kind of axiome because it is frequently obvious in Scripture we will here speak somewhat of concerning its illative or inferring force One that acts according to reason looks upon the end under the reason of conveniency He wisheth or with a kind of willity desires This desire excites him to enquire whether there be any means by which it may be obtained The possibility found out and added to the end somewhat increases this desire So increased it excites him again to seek out the nature of the means 1. Whether they be possible to be applyed by this agent of himself or some way else For want of this condition the desire vanisheth into despair 2. Whether they be not of such weight but that the end may abundantly recompense it 3. Whether they be necessary so that the end cannot be obtained without them or at least as necessary as
others if there be several wayes to that end 4. Whether they be certain so that by the use of these the end cannot chuse but be attained or at least probable For defect of these three the desire vanishes into a neglect The defire occupyed about such an end and the means and by faith strengthened about them grows into hope or efficacious desire of the end And because the means are first by nature as far as to the actual being as productives of the actual end or the fruition therefore the agent puts the means into an actual esse or being making use of them to attain the end The end being thus specified is truly the beginning in operable things as obtaining the compleat volition or will of it self and of the means to it And all these things are eminently found as well in the excellency of the end as in the habitude of the means unto it in the Covenant between Christ and the Father Us and God in Christ Which two Covenants whereof the first is the foundation of the other doe afford very many axiomes of this kind in the Scripture 6. In this axiome for the most part the Medium or means is disposed in the first place and then the end Yet if the end hath the reason of the argument inferring the medium the Antecedent of the axiome contains the end and the consequent the medium or means But because the means may absolutely be looked upon before it be considered as determinated to this end it may conveniently be treated of in that order as it is placed unlesse by chance the reason of some special text be against it so it be abstractly in this absolute nature reserving the respect to the end of the Doctrine which is to be proposed out of the united parts Luk. 19.10 The Son of man is come to seek and to save that which was lost where the coming of the Son of man is argued from a double end copulately disposed Subordinate and Principal Who from the object What from the adjunct The parts the antecedent to seek and save or because be intended to seek and to save The consequent Therefore he came The axiome the explication being premised We were lost 2. The Son of man came 3. He intended to seek 4. To save that which was lost 5. To seek and to save 6. Because he would seek and save therefore he came 7. For there are also many places in Scripture in which under the note is contained the event of the finall cause And these axiomes doe also belong hereunto the adjunct to it being connexed but in a contrary order of parts For the event which lyes hidden under this note constitutes the consequent part of the axiome Of this kind seeme to be those sayings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Scripture might be fulfilled er accomplished As if he should say When these things were done the Scripture was fulfilled which had foretold it should be or these things were done to the end that the Scripture might be fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end An example Matth. 2.15 Because he was in Egypt c. was fulfilled the saying of the Lord by the Prophet namely in the Antitype or reddition which is to be understood Hos 11.1 The axiomes of the antecedent Herod dyed Joseph with the child and his Mother was in Egypt so long that is to say till the death of Herod In the consequent As God called his Son namely Israel so he called his only begotten Son out of Egypt This was spoken by the Prophet From the Lord by the Prophet It is fulfilled Because he was in Egypt c. and being warned be returned therefore it was fulfilled And in this sense seemes to be expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might be fulfilled by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then was fulfilled v. 17. Because there was a great cry for the death of the Bethleemitish children the saying of Jeremy namely in the like was fulfilled so Mark. 15.28 And the Scripture was fulfilled which saith c. 8. Sometimes under the species of the finall cause is set down the event meerly by accident also in a contrary order of parts Matth. 10.34 I came to send a sword Having premised a due explication the sense will be that The coming of Christ is the accidental cause of persecution namely through mens malice or Men would take occasion from the coming of Christ to stir up persecutions Here the coming of Christ is the Antecedent Persecutions should arise upon occasion thereof the Consequent Because I came persecutions will follow 9. There is another Adjunct to the Connex or as one should say joyned to it as it were in affinity not to be measured out of the precise proportion of the form alone but with a respect had as well to the nature of the matter as to the nature of God who is the witnesse In such connexes whether they have relation to God or man though nothing in esse or in being is somewhat set down in posse or possibility and somewhat beside according to the matter on Gods part as Deut. 32.41 if I whet c. Here is the posse or possibility and when it pleaseth him it is to be understood he will doe it On our part in exhortations monitions with promises and threatnings c. is set down the posse or possibility of the second Covenant not of the first oeconomically proposed See Dr. Prideaux in his Sermon Of Perseverance According to the matter also either necessary or indifferent of the necessary is laid down it ought or ought not of the indifferent it may or it may not or it is expedient or it is not expedient Which may also be observed in other axiomes of the same matter as Mat. 10.32,33 For seeing the force of Divine testimony as these are in an eminent degree proceeds from Gods infinite Prudence vertue and benevolence We must look we doe not attribute to any Divine saying any unworthy or lesse then worthy thing 10. This connex if it contain nothing which is absolute in it and the parts be single the axiome may be proposed being not very long as one only Doctrine and those things which are involved in it be deduced from it as Uses if any one shall think the sentence to be elliptick and that these things which are involved are to be supplyed I will not much contend against it Sometimes it will not be amisse to avoid the inconvenience of too prolixe a sentence See an example in the last Section This axiome is laid without any note Jam. 5.13 Where in the antecedent posse may is included in the consequent also debere it ought 11. If there be a copulate composition in this axiome as that Chap. 5. Sect. 2. it will be so likewise in the treaty Rom. 10.9 If thou shalt confesse with thy mouth c. The axiomes passing over what
same genus Or if we take it a part from the equall the reason of the consequence is from that community which intercedes to us with that species which community is the cause of that parity or equality because essences of things are in the indivisible and the genus where it communicates communicates the whole And so fals to the same place 15. A mediate argumentation requires first that the medium or means doe truly appertain to the Hypothesis Secondly that from the Hypothesis as under that means we argue to the Thesis so far as the means belongs to that genus which is in the Hypothesis 16. We may argue from the Hypothesis to the Thesis by a reduplicative term added to the genus applyed to the Hypothesis either mediately or immediately because there is an effectual illation or inference from the quatenus ipsum as it is it self to the de omni of all Abraham as he was to be justified according to the reason of the second Covenant was justified by faith Ergo every one that is so to be justified is justified by faith 17. We may also argue from the Hypothesis to the Thesis in that respect in which it will not bear the reduplicative term so that under that respect it contain that which shall bear that term David not as he was a believer but being a believer did commit adultery Ergo he could but not as he was a believer or according to that principle but according to nature which he had common with all believers hindred by no necessity from commiting such a sin Ergo a believer may commit adultery or a devouring sin Ergo a King Ergo a Prophet Ergo one that had more then sufficient help to the contrary Ergo one who was abounding in or cumulated with Gods blessings may c. 18. And these few things I thought good to point at concerning this head of Deduction from the Hypothesis to the Thesis of which there is a frequent abuse not that I thought a thing of much latitude could be concluded in this short compendium but that I might give others occasion of searching out this place more diligently CHAP. XVI Of the use of Instruction IT remains that we treat of the use in specie which hath respect to the mind or understanding heart or the will and affections The first head of use is in the applying of the Doctrine to the mind or understanding And here because the heart or will hath a great influx into the mind according to that Those things which we will we easily believe therefore it is lawful though it is possible and customary to falter exceedingly in this thing it is lawfull I say in a good cause to insinuate something either hiddenly or openly whereby we may possesse the hearers affections and by them as by setting scaling ladders invade the fort of the mind 2. The first Use belonging to the mind is Instruction informing it with some Divine truth derived out of the axiome and contained in it as in a principle This use the Apostle seems to signifie by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction 2 Tim. 3.16 To this belong all the consectarie speculatives flowing from the Doctrine This place may be amplyfied more or lesse so it be done perspicuously and according to the capacity of the hearers Crypsis 3. If the use of Instruction as it sometimes happens may be referred also to some of those which have a respect to the heart it will be more commodious to leave this place void then those especially where the thing or matter of the heart is rather in agitation then that of the mind and it is of more concernment to have the affections moved or setled then to have the understanding informed CHAP. XVII Of Refutation 1. THis use also hath a relation to the mind It s work is to obviate or meet with errors opposite to the Divine axiome Either in manner of an Antidote to those things by which the hearers may any way be endangered Or in manner of a remedy against those which begin to creep or take head amongst them To this seemes to have relation that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reproof 2. But when one makes use of this he must again and again beware lest he refute and condemn those for errors which are not errors For if it be woe unto him whosoever he be that cals light darknesse much more woe shall it be to that Ambassadour who in the place or stead and name of God and o◠his Christ under the pretence of the holy Spirit before the holy Angels and the Church peradventure to the prejudice of Divine truth revealed by the Son out of the bosome of the Father for the exceeding good of man shall not fear to doe this in contempt of the faithful and most dear servants of God on whom he hath conferred exceeding many gifts for the good of others and on which many souls depend 3. Moreover if he attribute to any one an erroneous or heretical opinion makes him guilty in that kind he must be certain that he whom he so accuseth doth indeed maintain that opinion and also in that sense and degree both real and mental as is imputed to him But of this he cannot be certain by any bodies testimony who is of the adverse part although he otherwise be no way an evill man Who although he pretend to cite out of the Author himself the precise words in which the error or heresie is thought to be contained yet he ought not rashly to be believed For peradventure which is the nature of prejudice especially joyned with intemperacy he takes one thing for another one Author for another one word for another peradventure he utters mutilated and half sentences or if whole ill pointed peradventure he addes somewhat of his own peradventure keeping the words he seigneth to them another and alien sense wide from the Authors mind the text it self and scope contradicting it For all these things may be done not only fraudulently but sometimes also through unskilfulnesse or perturbation of mind 4. If he confute any under the name of some Church or Congregation he must look he doe not call in question some private mens assertions for received articles of that Church or Congregation For it will be unjust to burden the whole with the errors of some or to require that which some one holds to be maintained by all 5. If he undertake to confute some who hold opinions against our Church he must first make that plain that the article which their opinion contradicts is indeed an article of our Church and not only his or some other private spirits though they be many 6. If he doe not only accuse the opinion which he confutes and the defenders of it for the bare crime of error or falsehood but also pursue them for blasphemers profane people enemies to the Evangelical consort joyned in affinity with hereticks and heresies which
have been heretofore condemned c. he must be so much the more wary and certain of that which he speaks For the grievouser the crime is which is objected the grievouser is the injury if it be objected falsely 7. Finally what error soever he brings upon the stage let him doe it nervously solidly and manifestly lest the resutation vanish away and the error stick fast but with an affection and speech befitting the cause and Christian charity lest whilest he takes care to free the hearers mindes from error he fill them with malice and bitternesse and by his example doe teach how to cause Religion to be from one end to the other evill spoken of and hated by the brethren then which things if we will believe Scripture rather then our own malignant nature there can nothing be more contrary to pure Religion Crypsis 8. The use of Refutation may for the most part be omitted unlesse the error be such as have found belief with our Auditors or of which we are afraid in their behalf or from which we may hope by their means to have others freed 9. In some necessary Controversie we may prosecute the error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the opposite truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XVIII Of Reprehension 1. NOw follow the uses which have respect to the heart or will and affections But these especially doe vindicate to themselves all manner of Rhâ—torical preparation but not to be undertaken without the salt of wisdom and gravity as is befitting a sacred person and businesse 2. And here sometimes may be somewhat mixed with the use which belongs to another but obliquely as they shall seem to conduce for the sharpning or softning of one another 3. The uses which belong to the heart have a respect unto it either as under some present distemperature or disposition in regard of which it hath need of some correction or rectification or in relation to some future thing Of the first kind are Reprehension Consolation These two seem to be contained in the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for correction 4. If the Doctrine doe afford a consectary which doth argue the evill of the sin to lye upon our hearers it may be applyed to them in the use of Reprehension 5. The formall object therefore of this is sin of which the Author doth not yet repent The end to excite sorrow or repentance The medium or means by which he attains to this end is by arguing and urging that evill both as present and as great 6. The presence of the evil may be demonstrated from the notes or markes And these may be taken chiefly from the proper adjuncts and opposites without a medium because that from these we may always argue both affirmatively and negatively The causes also may sometimes be taken for notes unlesse it be when we had rather make use of them in the Exhortation or Dehortation But in this thing the proper effects are exceeding usefull For though we cannot argue from them affirmatively and negatively because the cause is not alwayes in the second act yet the affirmative argumentation is very evident and convictive neither is the negative quite null when the cause if it were present had all things present for to act We may also make use of other notes as well affirmatives as negatives 7. But the man of God who will with dexterity assigne the notes especially in some cases must have senses well exercised in Scriptures and be well skilled both in the art of reasoning the nature of the humane soul and the divers means of Gods operating also the state of man as well carnal as spiritual and the divers degrees of either and in what state and degree he was in Scriptures from whose example he will argue c. But away with all vain dreams of humane brain private experiments confused and incertain collections c. wherewith one making himself as a rule to all men like a Pretor and as it were sitting on a tribunal gives sentence on anothers state having neither regard nor respect to the nature of things or Gods own Word though every one of us stands or fals to God alone and his Word be the judge of all men and the rule of all states and degrees in order to God and a certain and infallible index of all manner of obliquity 8. Those things we have said here of notes may be usefull in Consolation and chiefly in Exhortation 9. As the presence of the evill is demonstrated by the notes of the offence so the greatnesse by the aggravations The chief heads of aggravations may be taken out by the Scheme added to the end of the Chapter which also hath place in the residue of uses 10. To this act of Reprehension may also be added the act of Commination or Denuntiation of punishment out of one or more manifest places of Scripture with which the holy Ghost thunders against that sin 11. But let this use more then any of the rest bring with it the force and evidence of the Text or Doctrine from whence it is deduced Here we must also make use if there be any necessity to use them of the most evident notes we can get Like unto the bleating of the sheep c. 1 Sam. 15. to discover Saul's disobedience 12. When subordinate sins and such as are distinguished by divers degrees are to be reprehended it will be most commodious to begin with the least and so ascend gradatim or by degrees And so likewise in the aggravation of the same sin But here the privative opposition is lesser then the adverse 13. If it be requisite to insist somewhat longer in reprehending of some sin after the notes are given if there be need of them we may first argue from the dishonesty and unprofitablenesse where also the Comminations in its latitude Then with aggravations shewing the more then vulgar magnitude of both or of the first in some cases following also each degree of the said sin if so you think fitting from the least to the highest and that by divers heads and degrees of aggravations 14. To this head may be referred the Lamentation sometimes used in Scripture by which the Preacher sometimes virtually and obliquely reprehends sinners This Lamentation is sometimes actually assumed foretold that it must be assumed And it is for sin committed punishment present future That for sin draws nearer to the nature of formal Reprehension as having the object cloathed with the same formal reason This for punishment is more oblique as not having the same reason in the object but that doth argue it as the effect doth the proper cause That principally flows from the Preachers love to God towards whom the sin is This from the love towards the neighbour against whom the punishment is An example of Lamentation actually assumed for sin is to be had Isai 1.21 For punishment present Lam. 1. v. 1. to the 12. future Is 22.4 An example of a Lamentation which
is foretold must be assumed for sin 2 Cor. 12.21 For punishment Isa 15.5 And it may be used and applyed to this or that part severally to both joyntly so Luk. 13. v. 34 35. And not without tears c. 19.49 It may also be amply fied First by bewayling things or persons in which they who are bewayled doe sin or are punished Jer. 9.10 Secondly by Apostrophe Prosopopoeia By Apostrophe to the things or persons Isa 23.14 or to others to whom it belongs to grieve for the sin or punishment of those who are reprehended By Profopopoeia bringing in either the sinners themselves Prov. 5.12 or the things or persons in which they sin or are punished Secondly others also and those either condoling Rev. 18.9 or deriding Lam. 2.15 The Lamentation which is foretold must be assumed as for that part which hath a relation to the punishment it may be added to amplifie the Denuntiation Crypsis 15. The notes may here be omitted unlesse it be when either the sins are of a more subtile nature then that they can be easily discerned or the sinners so obstinate and pleasing to themselves that they will not acknowledge themselves to be vicious 16. To more prudent sinners it will be sufficient sometimes briefly to have glanced at some sin and in a word have shewn how it is adverse to the Text or to the Doctrine So we may altogether spare aggravations unlesse we will make use of some few which shall seem most fitting 17. The Commination or Denuntiation may well be omitted unlesse it be when the sin of its own nature is more grievous or hath taken deep root or the hearers are inclined and apt to fall into it 18. This use may be somewhat mollified and sweetened and be made no lesse and peradventure more effectual if the Preacher doe sacredly professe that he doth not of his own accord and willingly descend to those extreme remedies but is drawn to it unwillingly and with much grief Especially if he shew himself such in the rest of his life and speech with all mansuetude and lenity that the hearers may believe he speaks it truly He may also by relating those things which he judgeth to be excellent and praise-worthy in the hearers both remove from himself the suspicion of bitternesse and tartnesse and also admonish and exhort them not to stain the glory their virtues have acquired them by the contagion of such a foul sin or lose their expected Crown The chief heads of the aggravations of sin I. From causes Internal through the nature or kind of sin External the efficient A. A. From the efficient seen in the Order of operating procreating preserveing by insisting upon over-adding to the tracks of others especially notorious wicked ones heavily punished ones Manner of operating either solitary with others B. B. With others where from those which sin in that kind the multitude the conspiracy and those consociates or fellows unequals principall and especially the evill assistants which the sinner abuses or by it self C. C. By it self as very wilfull Here is to be considered The mind as it presents greater disswasives lesser motives is captivated makes one wise to sin extends the desire of sinning The conscience as it reclaims D. D. It reclaims as in sin out of malice when one sins out of deliberate counsel destinate purpose of mind affected ignorance knowing in a confuse conceit that the light would discover his evill work Joh. 3. infirmity or weakness but when one sins out of a certain knowledge and applyed to the fact frequently and neglects to correct it as it is bound E. E Is bound by habit out of which sin proceeds with greater desire more hard or difficult to be amended by a frequent rejection of him that admonishes obstinacy against him the end F. F. The end Of the Agent Of the thing so far as out of the Hypothesis of sin God hath decreed either to forgive the penitent through the death of his only begotten to make the impenitent pay for it by eternal punishment II. From the effect Positively in The person of the sinner inferring the guilt the punishment always by deserving it sometimes by its crying disposing him to sins the same other Others A. A. Others Generally the good the constant ones by grieving the weak ones causing them to fall the evill animating them causing them to blaspheme God holy profession defame his friends the rest of the same profession Specially in the present family their posterity Negatively hindering future goods taking away present goods III. From the subject in which it is received externally internally it is placed holy common about which it is employed the person Increated according to the various respects and degrees of its manifestation in our good willing it effecting it aggravateing our sin tolerating it hating it Created A. A. Created Angels Men Themselves Their neighbours chiefly to him that is joyned To God by vertue by office To himself by nature in consanguinity affinity by friendship benefits freely bestowed by covenant to be restored to him that is most recommended to him by God as the aged the afflicted any way especially the stranger the poor the widow the orphan c. The thing B. B. Of the thing The Law commanding forbidding against which we sin most when we contrary it in the act object The material object whether it be holy common be apprehended by the sense as pleasure by the mind as wealth honours IV. From the Adjunct as well Of the sinner out of the respect which he bears in himself particularly as he is a Christian having put on the new man towards others in a sociable one Publick Oeconomical by which others are affected towards him well as whom many honor beleeve and trust from whom much good is expected evill that they may take leave to sin occasion to hurt by word by deed the circumstance of time A. A. The cirstance of time of the age in which he sins of the action by which he sins in quantity severally so many times continually so long relation to things then to be done sacred ordinary extraordinary common of our ordinary vocation upon an extraordinary occasion Of sin it self B. B. Of sin it self with which he is clothed privately openly c. hardly to be forgiven the irremissible hath also place in the Dehortation which is employed about sin God the creature rationall Angels Good Bad. Men of what relation soever irrationall by howling V. From the repugnant where nothing is more frequent then the aggravation from the diverse See Chap. 9. Sect. 5. opposite vertue one directly the rest extensively the manner of conversing in other things as if the sin be against the command forbidding carelesnesse in the offices of Table first second commanding activity in evill things unnecessary things the same thing at another time VI. From compared in quantity equall unequal the greater if great and which is not far from the lesser when it hath