The sum of sacred divinity briefly & methodically propoundedThe summe of sacred diuinitie briefly & methodically propounded
The sum of sacred divinity briefly & methodically propounded : more largely & clearly handled and explained / published by John Downame ...The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ...
John Downame d. 1652London: printed by Willi, 1625
[26], 551 [i.e. 563], [1] p. · 188k words · STC 7148.3 · ESTC S5154
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And this is absolutely true, comparing like degrees, as moral duties of the one, with moral duties of the other, not ceremonial of the first Table, with the Moral of the second: for in that case it is true which the pProphet speaketh, I am delighted with Mercy, and not with Sacrifice. So the chief, middle and least duties of the first Table, are to be compared with the like of the latter, deeds with deeds, words with words, thoughts with thoughts, & not otherwise: for if you compare Murder with the least abuse of the Name of God, or Adultery with the least breach of the Sabbath, these are the greater sins.
And this is absolutely true, comparing like degrees, as morall duties of the one, with morall duties of the other, not ceremoniall of the first Table, with the Morall of the second: for in that case it is true which the pProphet speaketh, I am delighted with Mercie, and not with Sacrifice. So the chiefe, middle and least duties of the first Table, are to be compared with the like of the latter, deedes with deedes, words with words, thoughts with thoughts, & not otherwise: for if you cōpare Murder with the least abuse of the Name of God, or Adulterie with the least breach of the Sabbath, these are the greater sinnes.
First, in the service of God, our nature ought to be more prone, and apt unto it, our knowledge greater, our judgement riper, our conscience tenderer, our memory fresher, our desires and will earnester, all things to be done with a greater Affection, Love, Approbation, Cheerfulness, Fear to offend, Sincerity, Zeal, Watchfulness, and continuance both in Profession and
⟨p. 141⟩
Action. In which regard, to show how all our Thoughts, Desires, and Affections should thus be taken up, when we come to deal with God, it is said, Thou
shalt love the Lord with all thine heart, and with all thy soul, and with all thy strength: As if this were proper to the Duties of the first Table, which indeed doth but principally belong to them, and is by proportion to be carried to the rest. Therefore the glory of God ought to be dearer unto us, then the saving of our own souls: As the examples of Moses and Paul do teach us;
other, for the glorifying of God in the saving of his Brethren the Nation of the Jews, wishing to be anathema, accursed from Christ. But especially Christ himself, as a most absolute and perfect example of all righteousness, doth herein go before us; when the hour being come wherein he was for our sakes to drink up the full cup of the fierce wrath of his Father, and his soul perplexed, that he knew not which way to turn him, yet he more regardeth the glorifying of God, then the saving of himself from that hour, Now
is my soul troubled. And What shall I say? Father, save me from this hour: but for that cause am I come unto this hour. Father, glorify thy Name. And hereupon it is, that in all our Prayers we are to set that in the first place, as our Saviour by the very order of his heavenly Prayer teacheth: so as if it could be imagined, that we had no need to ask for our selves (which we always have) yet the only zeal of his glory ought continually to stir us up unto this duty: and that much more forcibly then all our own necessities. The contrary whereof is Love of the Creature above God. He
loved the praise of men, more then the praise of God.
First, in the seruice of God, our nature ought to bee more prone, and apt vnto it, our knowledge greater, our iudgement riper, our conscience tenderer, our memorie fresher, our desires and will earnester, all things to bee done with a greater Affection, Loue, Approbation, Cheerefulnesse, Feare to offend, Sinceritie, Zeale, Watchfulnesse, and continuance both in Profession and ⟨p. 141⟩Action. In which regard, to shew how all our Thoughts, Desires, and Affections should thus bee taken vp, when we come to deale with God, it is said, Thou qshalt loue the Lord with all thine heart, and with all thy soule, and with all thy strength: As if this were proper to the Duties of the first Table, which indeed doth but principally belong to them, and is by proportion to bee carryed to the rest. Therefore the glorie of God ought to be dearer vnto vs, then the sauing of our owne soules: As the examples of Moses and Paul doe teach vs; rone desiring to be blotted out of the Booke of Life, rather then that Gods great Name should be blasphemed amōg the Gentiles: The sother, for the glorifying of God in the sauing of his Brethren the Nation of the Iewes, wishing to be anathema, accursed from Christ. But especially Christ himselfe, as a most absolute and perfect example of all righteousnesse, doth herein goe before vs; when the houre being come wherein hee was for our sakes to drinke vp the full cup of the fierce wrath of his Father, and his soule perplexed, that he knew not which way to turne him, yet hee more regardeth the glorifying of God, then the sauing of himselfe from that houre, Now tis my soule troubled. And What shall I say? Father, saue me from this houre: but for that cause am I come vnto this houre. Father, glorifie thy Name. And hereupon it is, that in all our Prayers we are to set that in the first place, as our Sauiour by the verie order of his heauenly Prayer teacheth: so as if it could be imagined, that wee had no need to aske for our selues (which wee alwayes haue) yet the onely zeale of his glorie ought continually to stirre vs vp vnto this dutie: and that much more forcibly then all our owne necessities. The contrarie whereof is Loue of the Creature aboue God. He uthat loueth father or mother more then me, is not worthy of me. They xloued the prayse of men, more then the praise of God.
Secondly, When we come unto our selves, the soul is to be respected before all worldly commodities. zSeek first the Kingdom of God and his righteousness, and all these things shall as appendices be cast unto you. So in spiritual Graces, every one as it is more excellent: Desire athe best gifts, and I will show you a more excellent way. Follow bafter love, and covet after spiritual gifts; but more, that ye may prophesy of outward things. The body is cto be esteemed more then raiment: a good name, more then great riches, and grace and favour, better then silver or gold. And therefore in the things that concern our own good, first, we are to ask those that belong to the saving of our souls, and that without exception; next, the things for this present life, so far as God seeth them to be good for us. The contrary whereof, is that which the Apostle speaketh of, Phil. 3. 19. To mind earthly things: and as he saith in danother place, To embrace godliness, not for it self, but for lucre's sake.
Secondly, When we come vnto our selues, the soule is to be respected before all worldly commodities. zSeeke first the Kingdome of God and his righteousnesse, and all these things shall as appendices be cast vnto you. So in spirituall Graces, euery one as it is more excellent: Desire athe best gifts, and I will shew you a more excellent way. Follow bafter loue, and couet after spirituall gifts; but more, that ye may prophesie of outward things. The bodie is cto be esteemed more then rayment: a good name, more then great riches, and grace and fauour, better then siluer or gold. And therefore in the things that concerne our owne good, first, we are to aske those that belong to the sauing of our soules, and that without exception; next, the things for this present life, so farre as God seeth them to bee good for vs. The contrarie whereof, is that which the Apostle speaketh of, Phil. 3. 19. To minde earthly things: and as he saith in danother place, To imbrace godlinesse, not for it selfe, but for lucres sake.
Thirdly, Circumstances also of time, place, person, and such like, ought to enforce our strength and powers. Paul, though he carried himself in all sincerity towards all, yet, 2. Cor. 2. 12. professeth, he did it more abundantly unto them.
Thirdly, Circumstances also of time, place, person, and such like, ought to inforce our strength and powers. Paul, though he carryed himselfe in all sinceritie towards all, yet, 2. Cor. 2. 12. professeth, hee did it more aboundantly vnto them.
Fourthly, In things that are indifferent, the less and fewer circumstances must yield to the more and greater; upon this reason, Ezra being in a straight, either to pass unto Jerusalem with danger of his own life, and of theirs that went with him, or to give the King occasion to suspect the truth which he had taught him, preferred that rather; I was ashamed (saith he) Ezra 8. 22. to ask of the King an Army and Horsemen, to help us against the enemy in the way, because we had spoken to the King, saying, The hand of our God is upon all them that seek him in goodness: But his power and his wrath is against all them that forsake him.
Fourthly, In things that are indifferent, the lesse and fewer circumstances must yeeld to the more and greater; vpon this reason, Ezra being in a straight, either to passe vnto Ierusalem with danger of his owne life, and of theirs that went with him, or to giue the King occasion to suspect the truth which he had taught him, preferred that rather; I was ashamed (saith hee) Ezra 8. 22. to aske of the King an Armie and Horsemen, to helpe vs against the enemie in the way, because we had spoken to the King, saying, The hand of our God is vpon all them that seeke him in goodnesse: But his power and his wrath is against all them that forsake him.
In respect of all these things that hitherto have bin delivered, the Law of God is called the Moral Law: for there is a four-fold consideration of the Law of God. One as it is an absolute and perfect comprehension of all duties whatsoever, whereupon it hath the name of the Moral Law. Another, as it is the Image & Sampler, whereunto men & Angels were created in all Wisdom and Holiness at the beginning. And so it is properly termed the Law of Nature. The third, as it containeth the covenant of works. In which regard, Paul is wont for the most part to term it the Law, and sometimes the eLaw of Works. The last, as it is a rule and direction for renewed Holiness, or the works of Grace and Sanctification. And in that sense, John calleth it the new Law or Commandment, 1. John 2. 8.
In respect of all these things that hitherto haue bin deliuered, the Law of God is called the Moral Law: for there is a four-fold cōsideration of the Law of God. One as it is an absolute and perfect comprehension of al duties whatsoeuer, whereupon it hath the name of the Morall Law. Another, as it is the Image & Sampler, wherunto men & Angels were created in all Wisedome and Holinesse at the beginning. And so it is properly termed the Law of Nature. The third, as it contayneth the couenant of workes. In which regard, Paul is wont for the most part to terme it the Law, and sometimes the eLaw of Workes. The last, as it is a rule and direction for renewed Holinesse, or the workes of Grace and Sanctification. And in that sence, Iohn calleth it the new Law or Commandement, 1. Iohn 2. 8.
First, It is a Light unto our feet, and a Lantern unto our steps, as it is in Psal. 119. 104. Solomon falso in the Proverbs, For the Commandment is a Lantern, &c. the Law a Light, guiding our steps aright in those straight ways wherein we are to walk. And hereof the Commandments of God are said to be straight and right, The gCommandments of JEHOVAH are right; Therefore hI account all thine Ordinances right in all things. So doth Solomon proclaim in his iProverbs, that by the words of Wisdom which there he uttereth, he will guide us in the paths of rightness.
First, It is a Light vnto our feete, and a Lanterne vnto our steps, as it is in Psal. 119. 104. Salomon falso in the Prouerbs, For the Commandement is a Lanterne, &c. the Law a Light, guiding our steps aright in those straight wayes wherein we are to walke. And heereof the Commandements of God are said to bee straight and right, The gCommandements of IEHOVAH are right; Therefore hI account all thine Ordinances right in all things. So doth Salomon proclayme in his iProuerbs, that by the words of Wisdome which there hee vttereth, hee will guide vs in the paths of rightnesse.
Secondly, It is a good and a holy Law, as the Apostle to the kRomans calleth it, That good will of God. And DAVID, lThy Laws are good. Being therefore good, it is in it self acceptable unto God, and maketh those that do it, accepted to him. Whereupon the same Apostle mthere calleth it, That acceptable will of God. Contrariwise sin perverteth the straight ways of the Lord, ⟨p. 144⟩as Peter speaketh, Acts 13. 10. And therefore it is evil and naught. Know nand see (saith JEREMIAH) that it is an evil and bitter thing, that thou forsakest JEHOVAH. And this is the common Epithet which the Scripture giveth unto sin, which being naught, maketh us odious and hateful unto God: oEvil thoughts are an abomination to JEHOVAH. Thou phatest all the workers of iniquity.
Secondly, It is a good and a holy Law, as the Apostle to the kRomanes calleth it, That good will of God. And DAVID, lThy Lawes are good. Being therefore good, it is in it selfe acceptable vnto God, and maketh those that doe it, accepted to him. Whereupon the same Apostle mthere calleth it, That acceptable will of God. Contrariwise sinne peruerteth the straight wayes of the Lord, ⟨p. 144⟩as Peter speaketh, Acts 13. 10. And therefore it is euill and naught. Know nand see (saith IEREMIE) that it is an euill and bitter thing, that thou forsakest IEHOVAH. And this is the common Epithite which the Scripture giueth vnto sinne, which being naught, maketh vs odious and hatefull vnto God: oEuill thoughts are an abomination to IEHOVAH. Thou phatest all the workers of iniquitie.
Fourthly, It is an eternal Law, without limitation of time or place, giving a most absolute and perfect direction for all ages and times of the World, before and since the Fall, and binding to a perpetual observation of it. So in the rRevelation we find, That no unclean thing, nor which doth abomination or lies, shall enter into the new Jerusalem. And Paul telleth the sGalatians, They which do such things, (the works of the flesh there reckoned up) shall not inherit the Kingdom of God: for which cause the definition not of Righteousness only, but of every Commandment is so fitted, as the same may be a perpetual rule to serve all times and persons whatsoever: for albeit some special duties of certain Commandments shall cease when we come to Heaven; yet the substance of every one remaineth: there shall be no Seventh day set apart unto Gods Service: for all Eternity of time shall be taken up for it, and a tperpetual Sabbath; no use of Marriage, but upurity and perfection, like to the holy Angels. And the like is to be said of the other Commandments: for seeing the Image of God, witness the xApostle, standeth in Righteousness and Holiness, which are the two branches of the Law, it must needs tie us with an everlasting love, who were first made in that likeness, and whose perfection in Heaven is to be fully and perfectly renewed thereunto: which perpetuity of the Moral Law was ynoted, by engraving of it in stone.
Fourthly, It is an eternall Law, without limitation of time or place, giuing a most absolute and perfect direction for all ages and times of the World, before and since the Fall, and binding to a perpetuall obseruation of it. So in the rReuelation wee finde, That no vncleane thing, nor which doth abomination or lyes, shal enter into the new Ierusalem. And Paul telleth the sGalathians, They which doe such things, (the workes of the flesh there reckoned vp) shall not inherit the Kingdome of God: for which cause the definition not of Righteousnesse onely, but of euery Commandement is so fitted, as the same may be a perpetuall rule to serue all times and persons whatsoeuer: for albeit some speciall duties of certaine Commandements shall cease when wee come to Heauen; yet the substance of euery one remayneth: there shall bee no Seuenth day set apart vnto Gods Seruice: for all Eternitie of time shall be taken vp for it, and a tperpetuall Sabbath; no vse of Marriage, but upuritie and perfection, like to the holy Angels. And the like is to be said of the other Commandements: for seeing the Image of God, witnesse the xApostle, standeth in Righteousnesse and Holinesse, which are the two branches of the Law, it must needes tye vs with an euerlasting loue, who were first made in that likenesse, and whose perfection in Heauen is to bee fully and perfectly renewed thereunto: which perpetuitie of the Morall Law was ynoted, by ingrauing of it in stone.
First, Nature it self doth teach it, in that by our first Creation, we were made & framed to the perfection of it, & yet retain some notions thereof in this our corrupt estate.
First, Nature it selfe doth teach it, in that by our first Creatiō, we were made & framed to the perfectiō of it, & yet retayn some notions therof in this our corrupt estate.
Secondly, The Image of this Righteousness being in manner quite defaced and done away by the Fall of Adam, the same is, by the merciful providence of GOD, for a more certain direction of our ways, and to humble us in seeing how short we come of the performance of it, again renewed, and the sum of all compendiously abridged in ten Words, Sentences or Commandments, written zby the finger of GOD in two Tables.
Secondly, The Image of this Righteousnesse being in manner quite defaced and done away by the Fall of Adam, the same is, by the mercifull prouidence of GOD, for a more certaine direction of our wayes, and to humble vs in seeing how short we come of the performance of it, againe renewed, and the summe of all compendiously abridged in ten Words, Sentences or Commandements, written zby the finger of GOD in two Tables.
