Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	world_n	worship_n	wrath_n	69	3	9.8351	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37046	The law unsealed: or, A practical exposition of the Ten Commandments With a resolution of several momentous questions and cases of conscience. By the learned, laborious, faithful servant of Jesus Christ, Mr. James Durham, late minister of the Gospel at Glasgow.; Practical exposition of the X. Commandments.	Durham, James, 1622-1658.; Owen, John, 1616-1683.; Jenkyn, William, 1613-1685.	1676 (1676)	Wing D2817; ESTC R215306	402,791	322

former Hebr. 2. 5. and the redeeming of the one is looked upon as the making of the other therefore from that day forth the day of rest is to be such as may relate to both now the day being changed to the first it remembreth us of Gods rest at the Creation by distinguishing six dayes from the seventh and it remembreth us of the new Creation by putting Christs Resurrection in the room of the former Arg. 2. If the new World be a work as much for the glory of God and as comfortable to men when it s begun and closed or finished by the work of Redemption as the making of the old World was then the day of rest of the new World is to be made to relate to that much more if the Redemption of the World be more for the glory of God and for the comfort of men then by the ground on which the seventh day was at first instituted it s also again to be changed to wit the memory of Gods great work but both the former are true Ergo or thus if the ground that made the seventh to be chosen for the Sabbath in the old World be changed in the new and thaâ— ground agree better to another then to it then it is to be changed But the ground whereupon the old seventh day was preferred is now changed there are grounds to prefer another day to it for the same ends therefore it is meet the day be changed also Or thus f the perfecting of the work of Redemption and the rest of the Mediator after it be as much to be remembred as the work of Creation and Gods resting after it then the day is to be changed but so it is Ergo. Arg. 3. If by Christ in the new World all the Levitical services be changed and the Ceremonial Worship of that day then it is meet that the day also should be changed 1. For shewing the expiration of that Worship and Law it being hard to keep that day and to distinguish it from the Jewish former Worship 2. To keep Christians more Judaizing and to abstract them even from former services of the Sabbath now abolished just as now no particular family hath the Priesthood as Levi had it before nor no particular Nation hath the Church confined in it as that of the Jews had though these were not typical properly yea it would be such a day as would point out the evanishing of former Ceremonies which the inbringing of the first day abundantly doth Arg. 4. If the Worship and Ordinances of the new Gospel-world be eminently to hold their Institution of Christ the Mediator and to be made some way relative to his Redemption past then it is meet for that end that the Sabbath-day be changed so as it may be dependant on him as all other worship is that is moral-positive or positive-moral and that cannot be done well if the former day be kept unchanged at least not so well as when it is changed but the former is true all Gospel-worship holdeth of him Sacraments Prayer Praise Ministry c. now Sacraments as they seal are not ceremonial for the Tree of Life was instituted to be a seal of the Covenant of works in the state of Innocency before the fall while there were no typical Institutions of a Saviour to come and so Sacraments as they are Seals may be continued as perpetual pieces of worship without hazard of typifying a Saviour to come therefore he instituted new ones and that with relation to his work of Redemption considered as past Hence also his Prayer or Pattern is called the Lords Prayer and his Sacrament of the Supper is called the Lords Supper because instituted by him and relating to him in this sence it is peculiarly said Hebr. 2. 5. That God put in subjection to him the World to come different from what was before and he is put as the Son in the New Testament in the place of Moses who was the Law-giver and faithful Servant in the Old Heb. 3. upon this ground we think that day is called Hebr. 1. 10. the Lords day to bring it in a dependance on Jesus Christ and to make it respect what is past of the work of Redemption Arg. 5. If the day of solemn publick worship be a piece of Gods worship capable of bearing a relation to Christ to come and falling out under the Mediators Kingdom properly then when he cometh in the new World it is meet it should be changed 1. To shew he is come 2. To shew he is absolute over the house and worship of God 3. Some way to preach his Grace and Redemption in the very change of it But it is a piece of Worship and Tribute of our time as is said before and a piece of worship capable of his Institution and Remembrance therefore called the Lords day which could not be were not a day of worship capable of that and it falleth under the power of Christ who Matth. 12. Even as the Son of Man is Lord of the Sabbath and why is that power pleaded in that particular of the day so often if it were not to shew that there is reason by his coming to look on the Sabbath as under him even as all other worship was which stood by Gods positive Command even as this did Arg. 6. If by this Command the day of rest from Gods most solemn work be to be our day of rest then after Christs coming not so before not the seventh but the first day is to be observed but by the command the former is true Again if that day be to be kept in reference to any solemn work of God which was the first day after his perfecting it then the First day is to be kept but by the command the former is true because our resting day is to be kept in reference to the work of Redemption and therefore must be on the First day which was the day after its closing and perfecting as to Christs suffering and labour though not as to its application even as the seventh was of Gods resting from the work of Creation though not from his works of Providence Arg. 7. If the seventh day which the Jews kept had any peculiar tye or motive unto them which by Christ is now taken away then it was meet that at Christs coming that day should be changed We would understand here that there might be somewhat peculiar or typical in their seventh day and yet nothing so in the fourth Command which commandeth one of seven but not the seventh And though we could not particularly pitch upon what is typical or peculiar in it yet may we conceive that something there is as in Tythes Offerings c. though the particular thing which is typified be hardly instructed As 1. If its beginning was on the evening to them as some think the reason of it was peculiar to wit their coming out of Egypt at evening Exod. 12. And in so far

about the duties of the Law with subordination to Christ and his Grace I answer they differ in these four things which shew that these duties are not onely to be done but to be done in a way consistent with and flowing from Grace which also follows from this that in the Preface to the Commandments he stileth and holdeth himself forth as Redeemer to be the object of our duty and the motive of it 1. They differ I say first in the End or account upon which they are performed we are not to perform duties that life pardon or enjoying of God may be meritoriously obtained by them but to testifie our respect to him who hath provided these freely for us that we should not rest in duties which are engraven on these Covenant-Blessings 2. They differ in the Principile by which we act them 't is not in our own strength as the works of the first Covenant were to be performed but in the strength of Grace and by vertue of the promises of Sanctification comprehended in the second Covenant 2 Cor. 7. 1. 3. They differ as to the manner of their acceptation duties by the first Covenant are to abide their tryal upon the account of their own worth and the inherent perfection that is in them and accordingly will be accepted or rejected as they are conform or disconform to the perfect Rule of Gods Law but by the second Covenant the acceptation of our performances prayers praises are founded on Christs Righteousness and Gods mercy in him in whom only are they sweet-smelling Sacrifices and accepted as our persons are for he hath made us to be accepted as to both only in the beloved Ephes 1. 4. 4. They differ in respect of the motive from which they proceed or the great motive of our obedience in the Covenant of Grace is not fear of threatnings and wrath in case of disobedience which by the Covenant of Works is the main thing sways men to duties noâ— is it a purchase of Heaven to themselves by their holiness which also by that Covenant is a predominant motive of mens obedience but it is love and gratitude and that not simply to God as Creator but as Redeemer as the Text here sheweth I brought thee out of the House of Bondage it is that we may set forth the praises of him who called us and that we may glorifie him that has bought us where Duties have these qualifications they are consistent with Grace and subservient to it but when those are wanting or excluded Christ is wronged and men turn legal and in so far fall from and overturn Grace These Conclusions as necessary Caveats being laid down we shall propose these distinctions for clearing of them 1. We would distinguish betwixt a Law and a Covenant or betwixt this Law considered as a Law and as a Covenant a Law doth necessarily imply no more then 1. To direct 2 To command inforcing that obedience by Authority a Covenant doth further necessarily imply promises made upon some condition or threatnings added if such a condition be not performed now this Law may be considered without the consideration of a Covenant for it was free to God to have added or not to have added promises and the threatnings upon supposition the Law had been kept might never have taken effect but the first two are essential to the Law the last two to Believers are made void throngh Christ in which sense it is said that by him we are freed from the Law as a Covenant so that Believers life depends not on the promises annexed to the Law nor are they in danger by the threatning adjoyned to it Hence we are to advert when the Covenant of Works is spoken of that by it is not meaned this Law simply but the Law propounded as the condition of obtaining life by the obedience of it in which respect it was only so formally given to Adam This then is the first destinction betwixt the Law and the Covenant of Works 2. Distinguish betwixt these Ten Commandments simply and strictly taken in the matter of them and more complexly in their full Administration with Preface Promises Sacrifices c in the first sense they are a Law having the matter but not the form of the Covenant of Works so Moses by it is said to describe such righteousness as the Covenant of Works doth require yet he doth not propond it as the righteousness they were to relye on but his scope is to put them to a Mediators by revealing sin through the Law Rom. 10. 3. In the second sense it is a Covenant of Grace that same in substance with the Covenant made with Abraham and with the Covenant made with Believers now but differing in its Administration 3. Distinguish betwixt Gods intention in giving and the Believers in Israel their making use of this Law and the carnal multitude among that people their way of receiving it and corrupt abusing it contray to the Lords mind In the first sense it was a Covenant of Grace in the second it turned to be a Covenant of Works to them and therefore it is that the Lord rejects as we may see Jsaiah 1. 13. 66. 2. 3. Jer. 7. 22. their Sacrifices and Services as not commanded because rested on by them to the prejudice of Grace and contrary to the strain and scope of this Law complexly considered 4. Distinguish betwixt the Moral and Ceremonial and Judicial Law the first concerns manners and the right ordering of a Godly Conversation and because these things are of perpetual equity and rectitude the obligation of this Law as to that is perpetual and therefore in the exponding of it these two terms Moral and of Perpetual Authority are all one and to be taken so 2. The Judical Law is for regulating outward Society for Government and doth generally excepting what was peculiar to the people of Israel agree with the Moral Law this as given to them is not perpetual their policy being at an end 3 The Ceremonial Law is in Ceremonies Types and Shadows pointing at a Saviour to come this is also abrogate the substance being come but there is this difference that the Judicial Law is but Mortua dead and may where 't is thought fit with the fore-going caution be used under the New Testament but the Ceremonial Law is Mortifera deadly and cannot without falling from grace Gal. 5. 2 4. be revived 5. When we speak of things Moral we are to distinguish between things Naturally Moral that is such as love to God and our Neighbour and such-like which have an innate rectitude and holiness in them which cannot be separate from them and things positively Moral that have their obligation by a special positive superadded Sanction sothat their rectitude flows not from the nature of the things themselves as in the former As for instance in the fourth Commandment it is naturally Moral that God should be woshipped Nature teacheth it but that he is to be worshipped

his worship for we can swear by none whom we cannot invocate therefore Idols Creatures Graces c. aâ—e excluded here for none of these are God 3. It s rise must be Edification that is Gods glory our own vindication or ã€ˆâ—Šã€‰ Neighbours good or the call of a Magistrate putting us to it and it should be useâ— for deciding of Cont oversies when no other mean of clearing or deciding such a thing is remaining hence we say jâ—ratus fuit he was sworn passively and the Hebrews have no active wo d for expressing it to let us see men ought not to swear bâ— to be sworn or by necessity prâ—ssed to it 4. As to the expressions in which it is conceived or the thing sworn its required not only that it be truth to and in the mans meaning that sweareth but that the expressions be plain and intell gible to his meaning and understanding to whom the Oath is given otherwise it dcludeth but doth not clear Hence these two rules are to be observed 1. That the meaning be so clear as may be and is most ordina ily and obviously gathered from such words and expressions as are used 2. That the expressions be according as they are supposed to be understood by others especially him that exacteth the Oath for if he mean one thing and we another Gods Name is prophaned and the end of an Oath frustrate much more equivocations in expressions and mental reservations are to be condemned here the first whereof taketh in Ambiguity in words the second a different sense in our thoughts from what seemeth to be meaned in our words 5. As to the right manner of Swearing these things ought to be noticed 1. That it be in judgment that we understand the thing we Swear and the nature of our Oath and him we swear by Jer. 4. 2. 2 Fear and Reverence in going about it as being in an especial way in God's own sight thus to fear an Oath is a good property and the heart would be filled with the apprehension of a present God 3. Singleness in the end that it be not to deceive any but to express the truth truly and faithfully called Righteousness Jer. 4. 2. And for the most part these properties or qualifications may agree to Oaths Asseverations and Imprecations For the further clearing of this matter we would speak to some questions And the 1. Question is How then differ Oaths from Asseverations Answ They should both be in Truth and Judgment with fear and when called unto but in this they differ that in Oaths we are only to make mention of the true God and swear by him but Asseverations may be thus expressed As thy Soul livâ—th 2 King 2. v. 2. 4. 6. and yet we do not swear by the Soul of any A2d. Question is What may we Judge of such Oathes as are By Angels Saints Mary Paul and By other Creatures as Heaven Light the World by Soul Conscience c. Or by Graces as by Faith Answ We need not use much Curiosity in Distinctions For we conceive them all to be simply unlawful 1. Because none of these are God and swearing is a Peculiar piece of his Worship Deut. 6. 13. And swearing by any thing what ever it be which is not God is condemned Jer. 5 7. They have sworn by those who are not Gods 2. Because we cannot invocate any of these and therefore cannot swear by them seeing an Oath carryeth along with it an Invocation of him we swear by 3. Because they want these Properties due to such to whom this Worship belongeth As 1. Omniscience to try whether we mean as we have sworn or not 2. Omnipotency And 3. Justice to avenge if it be not so as we have sworn 4. Soveraignty to call the Swearers to a Reckoning 4. Because it would derogate from the Scope of this Command which giveth this to God alone as his due and implyeth that he alone hath all these Properties in him 5. Because such Oathes are expresly Prohibited by Christ Matth 3. 34. Swear not at all neither by Heaven nor Earth For they stand in an Inferiour Relation to God and are his Servants 6. Because as none of these things are God to take Order with us if we swear falsly so none of them are so ours as we can lay them in Pledge for the least Change to be made upon them in Case our Oath be not true none of them can be added unto or diminished from by us We cannot make one of our Haires Black or White and therefore ought not to swear by â—ur Head much less can we quiet our Conscience or increase our Faith that we should so freely swear by these That place Mat. 5. â—6 cleareth this For that of Mat. 23. 16 17. c. speaketh of the Obligation of an Oath sinfully made as to that manner of swearing which yet still bindeth but it warranteth not the making of such Oaths A 3d. Quest. is What is to be judged concerning Asseverations such as In Conscience good Faith as I shall answer c. as I am a Christian as I have a Sâ—uâ— to be saved and such like Answer 1. We think there is no Question but if these were rightily and in the due manner made use of they might be lawfully used as Scripture cleareth 2. Yea we think If any Oaths be made use of these would first be used and a man may be called to use one of these when he is not directly to swear 3. Therefore we think they cannot be used but in necessity when less will not serve and should be used with Fear Reverence Understanding and the other Qualifications And that therefore they sin who in Common Discourse rashly and vainly use them which we conceive to be forbidden here and when they are not Conscientiously used they lead men to a greater Degree of the sin here discharged as we see some begin with Asseverations then idle Oaths and then Imprecations as Peter sinfully did Mat. 26. Reason 1. All these Asseverations are reductively Oaths and imply the contrary imprecations in them Thus Let me not be esteemed a Christian nor have a Soul to be saved which must relate to God for executing these therefore being indirect Oaths they ought to be used as Oaths and belong to this Command 2. Because the very end of any vehement Asseveration is to confirm what is said further then an ordinary Assertion can Now in so far it is an Oath it being proper to an Oath to confirm what is spoken and seeing it agreeth with an Oath in the Essentialls they must be materially one though Asseverations be pronounced in another Form 3. Vain Asseverations are against that Rule Mat. 5 37. Jam. 5. 12. Let your Communication be Yea Yea and Nay Nay and what-ever is more iâ— ordinary Communication is Evil And it cannot be denyed but this is more and therefore needless and sinful 4. We do not find Asseverations such as My Conscience beareth me witnesse to

this waken a desire to be at it though the impossibility of acting it may impede his determination 3. It is extensive in respect of the continual bad posture the heart is in so that hardly can a person take a look of it but he will find this sin of inordinacy in the thoughts in it and some plagues as effects following on it 3. For yet further conviction consider the greatness of the sin 1. In that it not onely runneth after particular objects the coveting whereof is against the other Commands but fore-seeth and inventeth objects in the brain and so this Lust is broader then a man hath existent objects to it as when he desireth to be rich but knoweth not how 2. We may gather the greatness of this sin partly from the nature of it called in Scripture enmity against God Rom. 8. 7. party from the brude and product of it called the fruit of the flesh partly from the fruit that it bringeth forth and that is death it begetteth other sins not onely by indisposing to duty but by actual inclining and disposing to evil so that when the Devil cometh to tempt he hath no more to do but to blow up this fire of Lust that is within and needeth not bring new fire to kindle it Our scope in all this is to bring you to know that such a thing as this inordinate Lust is in you and that it is exceeding sinful ye cannot deny but the Devil and Lust stirreth as much in you as it did in regenerate and eminently holy Paul and yet how is it that ye are as quiet as if it were not in you at all such serious and sensible souls as have rightly seen this will loath themselves as being because of it most polluted and unclean and will cry out Oh! we are vile For the second thing in the words folks may be a long time ere they take up this sin generally men in nature do not know it there are many vile sins in the heart that never were deliberate nor yet fully consented to when this sin is discovered to Paul he getteth another sight of the nature of sin then he would have believed formerly he could have had Folks are rarely affected with Original sâ—n that thwarteth with and is contrary to the Law of God and seldom burthened with this habitual Lust that stirreth even in Believers because but renewed in part and so it is but destroyed in part and it is a great and gross mistake to think that grace altogether expelleth it here and it is sometimes their guilt that they-fret and are discontented and discouraged not so much because of the sinfulness of the sin as that it should be in their loâ— for it is one thing to be seriously wrestling against this Lust and bemoaning it and another thing to have a perplexedness about it as when there is a fretting that such a thing is not better done and yet no serious sorrow because of the wrong doing of it simply and in it self considered and there is an inordinateness wherein the flesh prevaileth even in complaints of sin and in desiring good And so this Command regulateth our desire not onely in reference to the object but as to the way and manner of pursuing it As to the third thing in the words that this Lust or Concupiscence is in the Believer as we have just now said it is uncontrovertibly clear from what the Apostle asserteth of himself and most bitterly bemoaneth in that Chapter and from the universal experience of the Saints so that we need say nothing more particularly of it then we have said onely it may be asked if there be such a Concupiscence in the Believer how doth it differ from that which is in Natural men Answ 1. Sin not onely dwelleth but commandeth and reigneth in the Natural man but though Corruption dwell in the Believer and may sometimes take him captive yet he doth not with the bensel of his sould yield to it 2. A Natural man is wholly one or if there be any warring or dissention it is but one lust striving with another the Believer is tâ—osome as they use to say he hath two parties or sides and when corruption prevaileth grace will be saying O that it were otherwayes 3. The Believes discerneth his lusts far better nor he did while unregenerate and seeth themas so many evil spirits dancing and reeling within him 4. This indwelling corruption is one of his greatest weights yea it is exceeding weighty and his most grievous burthen heavier not onely then all outward afflictions but even in some respect then actual transgressions for he findeth that he is never sooner off his watch but his evil inclination setteth on him this is his exercise this marreth his peace and maketh him loath himself when the World seeth nothing in his conversation reproveable This did much more pinch and afflict Paul then his persecution and maketh him cry out What shall I do O wretched O miserable man that I am who shall deliver me from the body of this death All the outward afflictions and tribulations that he met with drew never such a word from him he could through grace rejoyce yea glory in the midst of them but this maketh him cry out of himself as miserable it being indeed the thing that in it self and in the esteem of the Child of God when at himself maketh him beyond all things in the World look at himself as wretched and miserable and if Faith in Christ were not kept up the Believer in this case would despair and give it over but it is neither the Natural mans exercise nor yet his burthen 5. The Natural man hath not a spiritual sense to favour and relish the things of God and as little inward feeling of his corruption that is opposite to the grace of God but outward things are only or most sweet to him The Believer relisheth spiritual things but remaining corruption marâ—eth his satisfaction even in outward things and the more he finds that he is satisfied with them he is therefore the worse satisfied with himself if he take a glut of satisfaction in them with more pain he vomits it up again and it troubleth his stomach as it were till he get it cast out Gods people get not leave to drink with full satisfaction of the things of the World as Natural men do for the Believer having two parties in him Grace and Corruption whereof while out of Heaven he is constituted what contenteth the one can never content the other but the Natural man having but onely one party and being wholly constituted of Corruption he hath more delight not onely in sinful things but also in worldly things then the Believer The scope of all is to discover your superficialness and overliness in examining your selves to put you to be more serious in that necessary and useful exercise and to teach you by what Command ye should most examine your selves even by this tenth

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