good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a
come to us let us draw our selves to it by the cords of love Psal 139. Examine me whether any way of wickedness be in me and lead me in the way everlasting 3. There is danger lest thine adversary deliver thee to the Judge This is the first degree of danger implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nè quando lest at any time the adversary deliver thee to the Judge 1. Literal 2. Spiritual 1. Who is the Judge 2. What is it to deliver one to the Judge And why doth the Adversary so deliver the Debtor to the Judge 1. The Judge is either Ordinary or Delegate Ordinary who by his own right or by the Authority of the Prince can exercise Jurisdiction 2. A Judge delegate is he who by Commission from another takes cognizance of some certain cause either of them may be here meant Both ought to act omnia secundum legem jus all things according to Law and Equity Who ever the Judge is he ought to be a good man and to fear God and that according to the Civil Laws and the Law of God For he that rules over men must be just ruling in the fear of God 2 Sam. 23.3 1. Who is the Judge The Father hath given all Judgment to the Son 2. What is it to deliver to the Judge The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth simply tradere to deliver Matth. 25.14 He delivered to them his goods Sometime to deliver to be cast into prison Matth. 10.19 When they deliver you up Acts 22.4 Binding and delivering into prisons sometime to deliver by treachery Luke 21.12 He that betrayes me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.48 Now because sometime the Creditor by the fraud of his Debtor is put upon shifts to take him Vulpinari cum vulpinatore deliver to the Judge the Evangelist here useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he deliver thee or betray thee Sometime the Creditor is forced by the wilfulness of his Debtor to use violence to apprehend him and therefore the word used by St. Luke 12.58 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw lest the adversary draw thee to the Judge 3. Why doth the adversary deliver the Debtor to the Judge Apprehension and citing the Debtor to appear before the Judge is the beginning of Judicial Process 2. It is the Judges office to enquire examine determine and decide according to Law what is justice and equal yea by sentence and due execution of sentence to compel and enforce the Debtor to that which with his own will and by fair means otherwise he will not do Doubt But can a Brother be so unkind as to turn such an adversary as to deliver yea draw me to the Judge and so to be the author of all the ensuing dangers Men are apt to reason very favourably in behalf of themselves and lay the whole blame upon another But who ever thou art deal equally in this business between thy brother and thy self Thou sayest can thy brother be so unkind c. Reason now on thine own part Can I being a Brother be so unjust as to offend and provoke my Brother as to detain his right from him Whether of the two is the greater offence thy Brother's unkindness to thee or thine injustice which provoked thy Brother to be unkind And this unkindness of thy Brother renders him but just when he delivers thee to the Judge such differences as these are among the younger Saints Obser 1. Take notice here that there are divers kinds of Spirits one sort of those which are acted by men under the Law and Prophets another of those which are acted by the Spirit of Christ and his Apostles 1. They who acted by the Spirit of the Law and Prophets are of an austere fierce and rigorous Spirit as they who revenge themselves of the sin and sinners which have deceived them So zealous was Abel his blood cried Eliah who called for fire from Heaven to consume his adversaries so zealous was Jeremias 11.18 19. Let me see thy Vengeance 20.3 4 6 12. And Zachary 2 Chron. 24.22 The Lord look upon it and require it and Job who hath his name from his enmity against sin and iniquity Such effects are found in men when they know and are grieved that they have been beguiled by the deceitfulness of sin 2 Cor. 7.11 By this Spirit our Lord supposeth men acted while yet under the Law 2. But there is another Spirit wherewith they are acted who are led by Christ and his Apostles and are his true Disciples for the blood or Spirit of Christ speaks better things than that of Abel James and John were acted by the Spirit of the Law and Prophets and would have brought fire from Heaven to destroy the Samaritans as Elias did But our Lord told them they knew not of what Spirit they were or ought now to be And therefore Christ prayed for his Persecutors Father forgive them c. And St. Stephen Lord lay not this sin to their charge And St. Paul prayeth for the Colossians that they might be acted by the same spirit Col. 1.1 and Gal. 6.1 2 Tim. 2.25 26. With meckness instructing such as oppose themselves According to this Spirit our Lord did not condemn the Woman taken in Adultery to be put to death But what then did he approve of her God forbid no he bid her go and sin no more John 8.1 3. The Lord doth not disallow of legal process and proceedings at Law nor doth the Apostle 1 Cor. 6. simply forbid going to Law one with another He knew while men were yet in their younger spiritual age there would be differences one with other and therefore be regulates those differences 4. Our Lord doth not altogether disallow of coercive power when men are not willing yea when they are opposite unto what is right malo nodo malus quaerendus est cunaeus an hard knotty block requires an hard wedge 2. In this point three are met who make the Judgment complete The Adversary delivers thee to the Judge Judgment is the Act of three Judicis Actoris Rei The Judge the Adversary the Actor Plaintiff or Creditor and the Reus party accused Defendant or Debtor Mysticé This hath a truth also in the Mystery when the Adversary which is the Law of God and Prophets delivers him who will not agree with it unto the Judge And who is the Judge Who else but Christ And by what authority is he so John 5.22 The Father judgeth no man but hath committed all Judgment unto the Son v. 27. The Father hath given the Son authority to execute Judgment also because he is the Son of man Dan. 7. Unto this Judge the Law and Prophets deliver obstinate men Ye have one who accuseth you even Moses John 5.45 And the Law reproveth corrects accuseth convinceth condemns Reason 1. In regard of Justice every transgression and disobedience must receive a due recompence of reward Hebr. 2.2 And he who despised Moses's Law must
so or so as Moses had commanded Joshua 11.14 Neither left they any to breath What else is hereby to be understood but what the Law and Will of the Lord is that 's Moses who is ordinarily taken for the Law that Jesus the true Joshua fulfilled Obs 3. The Law and Prophets continue in their strength and are as firm and strong obligations in this time of the Gospel as formerly they were The Moral Law in the Letter and Spirit The Ceremonial according to the spiritual understanding of it for Ceremoniale aboletur Spirituale manet The Judicial Law according to the Equity of it This will appear from the two next Verses to my Text v. 18 19. So that the Gospel requires of us as much obedience as the Law for measure and degree Obs 4. They who live dissolutely and loosely They neither have the doctrine of Christ nor his life or practice nor end of his coming to countenance palliate and cover their vitious lives withall Reprehension of those who destroy the Law and the Prophets 't is the cause of their destruction and destruction of the people Malac. 2 1-9 and 4.4 5 6. 2. Think not that I come to destroy c. By these Words the Lord puts a bar against all Opinions all Tenents and Disputes of men concerning the Law as if by him or his doctrine it should in the least be diminished Rat. The Thoughts are the Basis and Foundation of Counsels Wills Affections Actions Works and Words And therefore our Lord thought it necessary to give caution concerning them He knew the present Surmises and Suspitions of the Scribes and Pharisees He foresaw the false conceits and opinions that would be received in the World concerning his doctrine as we find at this day Obs 1. The Law and Prophets are empty and voyd until Christ come to fulfil them There is a Vacuum where obedience and fulfilling of the Law and Prophets is not Vide Not. in James 1.22 Jer. 4.22 23. Obs 2. Note hence what an exact and perfect life our Lord Jesus came to bring into the World even the fulfilling of the Law and Prophets A life opposite unto that generation of men he met withall in the dayes of his flesh and as opposite unto this present generation in the dayes of his Spirit for all those he dealt withall beside his own Disciples who were of one will with himself all the rest were either Pharisees or Sadduces of which sort were also the Herodians The former sort the Pharisees fulfilled only the outside of the Law and Prophets whose righteousness consisted only in the obedience unto the outward commandment The latter sort the Sadduces and Herodians were a prophane people who were so far from fulfilling the Law and Prophets by their obedience that by their outward and inward disobedience they made voyd and emptied the Law and the Prophets Of one or other sort of these the true Disciples and truly called Christians only excepted consists this present Generation As for the Sadduces and prophane persons their sins prevent judgment 1 Tim. 5.25 The Pharisees are the men who most of all deceive themselves and are in greatest danger of deceiving others And therefore our Lord tells his Disciples Matth. 5.20 That unless their Righteousness exceed the Righteousness of the Scribes and Pharisees they should not see the Kingdom of God The Scribes were the great Teachers of the people the Pharisees were the most religious followers of their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord hereby teacheth his Disciples wherein consists that Righteousness which God requires and accepts wherein else than in obedience to the Law and Prophets Now the Law saith Thou shalt not kill Thou shalt not commit Adultery c. The Scribes and Pharisees did not kill did not commit Adultery and therefore they thought themselves just and despised others Luke 18. And the Reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who obeys the Law is righteous But our Lord Jesus denies that the Scribes and Pharisees obeyed the Law as appears every where throughout the Gospel especially Matth. 23. And the reason because it is not enough that a man do not kill nor commit Adultery c. but that also he have a mind abhorring and loathing murder and adultery for since the mind is so much the more excellent than the body that the man is named from the mind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Soul signifieth the whole man in the Hebrew and Anima in the Latine foelices animae quibus hoc cognoscere primum inque domos superum scandere cura fuit Whence Anima cujusque is est quisque every man's Soul is himself Hence it undeniably follows that he is a murderer who hath a murdering Soul that he is an Adulterer who hath a Soul inclined to Adultery He who hates his Brother is a murderer He who looks upon a Woman to lust after her hath committed Adultery with her already in his heart If any one here except and say the Law is not so severe to punish hatred or lust with death 't is true for the Lord hath committed the inflicting punishment for breach of the Law to Magistrates which being but men they punish the evil work done not the evil will they punish the dammage committed not the thought or purpose at least while it is unknown for how else can the Magistrate convince the minds of men by the testimony of two or three Witnesses without which he cannot proceed to punish an offence Would therefore a man be safe from the Magistrate It 's enough for him that he do not kill that he do not commit Adultery although his mind and heart be murderous and adulterous And thus the Scribes and Pharisees were just and righteous who performed outward obedience to the Law and Prophets And if the Kingdom of Christ had been of this World he should not nor would have taught any other doctrine But since the Kingdom of Christ is not of this World not an earthly but an heavenly Kingdom The Judge also is not earthly but heavenly the Witnesses also must be spiritual and heavenly and the judgment spiritual and heavenly in which the mind cannot be hid According to this Righteousness not only the murdering body and the adulterous body is punished as in earthly and bodyly Kingdoms but the murdering and lascivious mind or soul also shall be punished Would we therefore avoyd the eternal punishment we must then no doubt not only obey the outward Law in shew only as the Scribes and Pharisees did but inwardly also truly and from the heart as in the sight of God who searcheth the heart and reins and punisheth hatred for murder and lust for adultery And what I have said concerning these two Commandments is also to be understood of all the rest Obs 3. If our Lord Jesus Christ came not to destroy the Law and Prophet but to fulfil them Hence it will follow that they who boast of Christ's fulfilling
true you will say these indeed were of old time but was it said to those of old time Thou shalt not kill c. Ecclus 17. The Wise-man speaking of the Creation of mankind and what endowments man received from God in the beginning v. 14. He said unto them beware of all unrighteousness and he gave every man commandment concerning his Neighbour These are the two precepts that God gave to the first created persons 1. To beware of all unrighteousness i. e. all sin for all unrighteousness is sin 1 John 2. He gave every man commandment concerning his Neighbour i. e. touching the preservation of his life chastity goods and good name This knowledge was no doubt instilled by God in our first Parents for he made him according to his Image v. 3 11 12 17. And there is no question to be made but that Adam taught his Children these Lessons He was not so negligent a Parent as too many of us are who teach not our Children the Commandments of God But though Adam had taught his Children these Commandments yet his eldest Son as commonly mens eldest Sons do forgat them as appears Gen. 4. by Cain's expostulation with God Am I my Brother's keeper He was no doubt his Brother's Keeper for God had given him Commandment concerning his Brother And as Cain forgat his precepts so did his Posterity the old World and therefore the Lord complained as in Gen. 6. The whole duty of man c. See Notes 2 Pet. 2.5 There are two parts of the sensitive appetite the principles of sin against our Neighbour especially Eccles 11. The old World had sinned against their Neighbour in respect of both in regard of their lasciviousness Gen. 6.2 in respect of their injustice and cruelty v. 11 13. the Earth was filled with violence Now as Cain had forgotten and broken these Commandments so had his Posterity who walked in the way of Cain Jude v. 11. And that these are they of old time to whom this was spoken will appear farther by God's express prohibition of murder after the flood Gen. 9. which is one of the seven Precepts given to the Sons of Noah whereby is implied that by murder they had provoked the wrath of God who for that cause with others sent the Sin-flood as the Dutch call it Besides this is farther evident in that it is not said it was written but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was spoken as the whole Law of God was delivered by tradition unto those of old time until the writing of it in Tables of Stone for so Abraham is said to have kept the Commandments of God his Statutes and his Judgments Gen. 26. When yet the Law was not written till more than four hundred years after It was said to them of old time The reason they of old time wanted a rule touching the mutual preservation of life God would not be wanting to that old World Axiom 4. Christ saith to his Disciples We have heard that it hath been said to them of old time thou shalt not kill c. Hence it appears that our Lord intended not by these words to confute the false Glosses of the Scribes and Pharisees Had he intended that he would have said rather ye hear what the Scribes and Pharisees now teach you or the like Yea this Speech of our Lord had rather confirmed than confuted such Doctrine of the Scribes and Pharisees because they might have pleaded antiquity for their doctrine God hath had his witness against murder even from all antiquity Cain knew it and all his Race before the Flood But I say unto you whosoever is angry with his Brother shall be in danger of the Judgment These words contain our Lords seeming opposition and true exposition of the Sixth Commandment This exposition of the Commandment contains the supposition of a Law and the breach of it and the penalty or punishment of the Law broken The Law supposed is thou shalt not be angry And so it answers to that Law outwardly understood Thou shalt not kill So that in this exposition of our Lord we have these divine Truths 1. No man ought to be angry with his Brother without a cause 2. Whosoever is angry with his Brother without a cause shall be liable to the Judgment 3. Christ saith this to his Disciples 4. It was said indeed unto them of old time thou shalt not kill but Christ saith to his Disciples Whosoever is angry with his Brother without a cause shall be in danger of the Judgment 1. No man ought to be angry with his Brother without a cause Herein we must enquire 1. Who is our Brother 2. What it is to be angry 3. What to be angry without a cause 1. Brother according to a known Hebraisme is as large as Another as the Etymologist saith frater is quasi ferè alter he that loveth another Rom. 13. For all meet in one common Parent Adam c. See Notes on Acts 2.37 2. That we may know what it is to be angry we must understand that there are three notable potential parts of the Soul the Rational Concupiscential and irascible See Notes on Matth. 15. 3. What is it to be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we terme without cause as above Yet although those Ancient Latine Fathers read it not others of the Greek Fathers did as St. Basil in his Tractate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Chrysostome and Enthymius both upon the place acknowledge it and so may we for since God made man a living Soul wherein he implanted the Passions and among them Anger if it might be never lawfully exercised certainly it would be in vain contrary to that Rule Deus natura nihil faciunt frustra God and nature do nothing in vain Now surely it may be exercised without sin since he is said to have been angry who had no sin as appears Mark 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore which we turn without a cause is of larger extent and signifies also a certain undue measure for our better understanding of this we must distinguish these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passion of anger is a thing in it self indifferent but when it becomes unruly it 's carried unto those things and persons which it ought not and then it 's violent and hath the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetus or violence if yet it become more unruly and casts off the bridle of reason and moderation it becomes habitual and draws forcibly to it self the reason and rational appetite The will which consents unto it and so it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approbation and consent here it rests it self and becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abiding and continued anger which is inveterate and degenerates into hatred and malice These two latter degrees are here to be understood The reason of this will appear from the more profound understanding of God's Law for whereas God himself is
a Spirit he expects of man a spiritual worship and accordingly gives him a spiritual Law which reacheth to his heart and spirit and requires of him a proportionable spiritual service and obedience Obs Hence we learn that whereas outward effects only seem to be forbidden by the Law of God as killing or murdering hereby are principally to be understood their impulsive causes as wrath and hatred So that murder is first in the heart saith our Saviour Matth. 15. whence it proceeds and is acted by the hand and tongue but the heart is murdrorum officium c. See Notes on Matth. 15. Obser 1. 2. Hence it appears that there are divers kinds of murders outward and inward The Jewes took notice only of the outward So one of them Thou shalt do no murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hand or tongue But our Lord teacheth us that there is a murder committed in the heart and therefore out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders the word is Plural c. See Notes Matth. 15. Obs 3. A man may possibly be a Murderer who yet layes no violent hands on any one himself or another and that in regard of a threefold object 1. Himself 2. His Neighbour 3. His God Vide Notes as above NOTES AND OBSERVATIONS UPON MATTHEW V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I say unto you that whosoever is angry with his Brother without a Cause shall be liable to the Judgment c. IT is locus difficillimus The words contain our Lord 's spiritual exposition of the Sixth Commandment Herein we have 1. A Supposition of a Law broken 2. An imposition of a penalty for the breach of that Law The Law and breach of the Law and penalty or punishment of that breach are all considerable in three degrees proportionable one to another The Law prohibits 1. Anger 2. The effects of anger in reproachful words 1. Less as Racha 2. Greater as Fool. The breach of this Law is likewise in three degrees 1. Anger unadvised undeserved 2. Calling our Brother Racha 3. Calling him Fool. The penalty of this threefold breach of the Law is also considerable in three degrees 1. The Judgment 2. The Council 3. Hell fire All which we may reduce unto these following divine Truths 1. No man ought to be angry with his brother without a cause 2. Whosoever is angry c. shall be liable unto the Judgment 3. No man ought to say to his Brother Racha 4. Whosoever shall say to his brother Racha shall be liable to the Council 5. No man ought to say to his Brother thou Fool. 6. Whosoever shall say unto his brother thou Fool shall be liable to Hell fire 7. The Lord saith this to his Disciples 8. Ye have heard indeed that it hath been said to them of old time c. But the Lord saith to his Disciples Whosoever shall be angry with his brother c. I spake of the first of these before come we to the 2. Whosoever is angry with his brother undeservedly unadvisedly shall be liable to the Judgment Wherein 1. What a Brother is 2. What to be angry with him 3. What without a cause or undeservedly to be angry with him I shewed in opening the former point it remains that I shew what the Judgment here is 2. What it is to be liable to the Judgment By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we are to understand not the Act of judging but the Judges themselves and their sentence Now the Judges among the Jews may be considered either according to their objects or things and persons whereof they judged or according to the subject places where they judged 1. The objects or things and persons which they judged were either civil as mony-matters or capital as those that concerned the life 2. As concerning the places of Judicature what City or Town soever had a number of Inhabitants fewer than one hundred and twenty that Town or City was judged by the Triumviri or three Judges only who handled only civil businesses as matters between man and man But if the Inhabitants of any City or Town were one hundred and twenty or exceeded that number their number of Judges were three and twenty who took cognizance of criminal and capital businesses and these Judges sate in the gates of their Cities of which Amos 5.15 Whoever therefore had slain a man wilfully he was liable unto this judicature Besides these two less jurisdictions there was the great Synedrion or Session of Judges which consisted of 72. Judges of which our Lord speaks in the next words Now as in the Civil Affairs as the Crimes were greater they belonged to greater and higher Judicatures which took cognizance of them So our Lord here saith that in spiritual businesses as the crimes were greater so they were to be judged by greater Judges and liable to greater penalties As here he whosoever he is that is angry with his Brother shall be liable to the Judgment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth subject obnoxious or liable unto something as Hebr. 2. subject to bondage See Notes on Hebrews 2. He then that is angry with his Brother undeservedly and unadvisedly is liable unto the Judgment 1. The censure of his own Conscience 2. The Judgment and censure of the spiritual Judges or Judges of spiritual things And 3. The final censure and judgment of the great and universal Judge Reason Is in regard of 1. Our Brother 2. Our Elder Brother or 3. Enemies to both 1. In regard of our Brother with whom one is angry unadvisedly and undeservedly He who is so angry with his Brother is a murderer of his Brother and his anger may be called Murder for whereas every sin hath the name from the end whereat it aims See Notes on Matth. 15.19 20. And there is reason and justice for this severe proceeding among men for if the Act it self were as possible and feasible to the Traytor as the will and passion is he would as soon perform the Act and deed as plot and will it 2. In regard of our Elder Brother the Lord Jesus Christ for when we are angry with him we go about to kill him and when we are angry with any of our brethren for his sake we then also go about to kill him 1. When we are angry with him our Lord told the Jews John 7.20 Ye go about to kill me c. See Notes on Philip. 2. ad finem 2. And the like may be said of our anger against our Brethren for his sake For when we sin against our brethren and wound their weak consciences we sin against Christ 1 Cor. 8.12 And so he becomes wounded of our iniquities and bruised of our transgressions Esay 53.5 And therefore the Lord complains that Saul persecuted him when he persecuted the Church 3. There is reason also if we shall consider the enemy of both the Devil himself who is Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev.
9.11 a Destroyer And he who is angry with his Brother unadvisedly and undeservedly he doth the destroyers work and yields up the power of himself unto the destroyer This the Apostle well knew when he gave that good counsel to the Ephesians Be angry and sin not Let not the Sun go down upon your wrath neither give place to the Devil that subtile and malicious enemy who is alwayes ready to do us mischief And as in all things he seeks and catches at occasions to hurt us so especially in our wrath and therefore when by our wrath we have caused the Son of Righteousness to set and go down in us then the darkness and the Prince of darkness ariseth invelops and covers the faithful Soul and so we give place to the Devil No marvel then if our Lord here say that he who is angry with his Brother without just cause and undeservedly is liable to the Judgment Doubt Whether is any thing added by the outward Act yea or no See Notes on Matth. 15. Note hence that the Law is Spiritual Circumcision Passover all the Ceremonial Law but more of this in the following Points The Spiritual Law takes cognizance of the heart and spirit and the spiritual motions of it It taketh notice of our wrath the Spiritual Law reforms the heart and Spirit it consumes the spiritual wickedness which is in heavenly things and therefore it 's compared to the fire which is a figure of the Spirit and it 's said to come out of the midst of the fire Deut. 5.22 and it 's called the fiery Law Deut. 33.2 c. See Notes on Romans 7. When now the people by reason of the sin of Manasseh that is forgetfulness of God they were more incorporated as it were into the evil one and become members of his body of his flesh and of his bones Then Hilkiah the Priest having found the Law c. there must follow Reformation Josiah a figure of the Spirit which is fire is said to be the Son of David i. e. the love and this fire burns up and consumes the flesh and the bones upon the Altar and patience of Jesus Christ Thus when the true Josiah or Christ is risen he began at Moses c. ibidem Obser The horror of a guilty conscience it binds a man over to the Judgment of God Much more and greater is the terror of a blood-guilty conscience See Notes on Acts 2.37 Repreh 1 and 2. See Notes on Matth. 15.19 Consolation I have crucified c. ibidem Exhort If he that is angry with his Brother be liable to the Judgment let us cease from wrath let us mortifie the first motions of it See Notes on Matth. 15.19 Whether is any thing added by the outward Act yea or no Beloved this is no subtile contemplation or needless Scholastick Quere which may be determined either way without notable inconvenience No this Quere is practical and by so much the more dangerous because some have reasoned thus in good earnest If the inward Act be sin in God's sight then the outward Act adds nothing hereunto So that he who is angry with his Brother is as guilty before God as he who kills him This is a dangerous and a false consequence for the outward Act adds much unto the inward for proof of this let the first murder be examined See Notes on Matth. 15. 3. No man ought to say to his Brother Racha Our Lord raised three who were dead one in the house another in the gate of the City and the third who had been dead four dayes Hitherto we have heard of the man dead in the house Anger in the heart Come we now to the second when wrath breaks out of doors in evil words in reproachful language against a Brother Now what is Racha Chrysostom tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproachful word as when a man conceives himself slighted and out of contempt he saith Racha i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu thou as if a man say to his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away thou So Chrysostom But although thou may be used contemptuously yet Racha hath no such meaning St. Augustine and St. Anselm and all who follow him say that Racha is an interjection of indignation But indeed it signifieth no such thing St. Hierom comes nearer the matter and tells us that Racha is all one with sine cerebro inanis voyd of wit But neither doth this sence answer the word fully Racha is a reproachful word yet less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following It may be doubted whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to spit upon or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Idle Vain Empty if we refer it to the former it implieth not only wrath but pride also and contempt of him to whom a man saith Racha as by spitting much more by spitting upon him Num. 12.14 If her father had spit in her face c. Job 30.10 They abhor me they spared not to spit in my face Esay 50.6 If we refer the word to the other Original it implies contempt also of him whom a man calls Racha as when we would signifie him to be a vain fellow as the Poet saith Vane Ligur And St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain man Judg. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain persons which are discovered by the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unstable rash hardy fit for the enterprize of any desperate design The reason why our Lord forbids us to say to our Brother Racha may be considered in regard of the causes of it and the object of it it proceeds from wrath and therefore sith he forbids the effect of wrath 2. Wrath it self proceeds from sleighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contempt provokes men to wrath when they perceive that that high opinion of worth which they conceived to be in themselves is undervalued by others they then wax angry and break forth into contemptuous language so that reproachful Speech proceeds from pride and wrath See Notes on 1 Peter 2.1 2. 2. In regard of the object against which this sin is committed it is the Lord himself and his Spirit for whereas he invites us to humility and meekness Learn of me for I am lowly and meek c. Matth. 11. Pride and wrath which commonly go together they render us most unlike unto him whose example we ought to follow for pride and proud and reproachful Speech is opposite unto humility and wrath with scorn and contempt is contrary to the Spirit of meekness And therefore the Wise-man puts both together Prov. 21.24 Proud and haughty Scorner is his name who dealeth in proud wrath or in the pride of wrath Margin Object But may I not speak that which is true See Notes on 1 Peter 2.1 2. Obser 1. How tender the Lord is of the peoples reputation and
as angry with thy brother without a cause Obser 1. Note here with what Authority the Lord Jesus speaks to his Disciples Matth. 7.29 at the end of his Sermon as one having authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. What power Christ hath What a Law-giver the Lord Jesus is he gives Laws to the hearts of men his authority reacheth to the ruling of their affections and passions Hebr. 4.12 The word of God is quick and powerful c. Obser 3. There is then in all Believers a possibility a power not to be angry Surely the Wise-man would not say Remove anger from thine heart if we had not a power imparted unto us of doing what we are commanded to do much less would the wisdom of God here who is that one Law-giver say unto every one every one who is angry with his Brother undeservedly and unadvisedly shall be liable to the Judgment c. He is so wise and knoweth so well what we are able to do that unless he knew we have power to forbear wrath and reproachful Speeches He would not threaten us with the Judgment the Council yea with Hell fire He hath power to save and destroy James 4.12 Obser 4. Not only that this was testified by Christ in the dayes of his flesh But the same hath been and is now testified by his Spirit whose voice is that which whispers to the wrathful Soul 1. Cease from anger and forsake wrath 2. Psal 37.8 It was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was dictated unto David as the title hath it and the same is spoken to thee and me and every one in his wrath if he have an ear to hear it It was he that said to Cain why art thou wrath And why is thy countenance fallen Gen. 4.6 'T is he that speaketh to thee when thou art pettish and froward Reprehension If Christ say this to his Disciples if the Law-giver commands this to those who profess subjection unto him where is our obedience The Disciples of Pythagoras had no greater testimony than their Masters if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was enough If the Disciples said but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said so it was believed all was hush they then obeyed what he said Exhort If the Lord Jesus the truth testifie this be we exhorted to believe it it is a divine testimony and therefore to be believed above all other arguments Hebr. 12.25 from Heaven Our Lord having asked the Pharisees touching the Baptism of John whether from Heaven or of men They answered if we say from men c. If we say from heaven he will say why then do ye not believe him But our Lord speaks to us from heaven Hebr. 12. a greater witness than that of John the Baptist if he speaks to us from Heaven why do we not believe him Signe If we believe him we will obey him we will not be angry with our Brother The Historian reports of Augustus that while he was yet a Child he commanded the Frogs to leave their croaking and they presently obeyed him And shall not the true Augustus have so much authority with us in reverence to whom Caesar would not be called Lord because now the Lord of heaven and earth was born shall he not have that power with us to silence our rage and fury and the croaking of those Frogs who say it is impossible Rev. 16. Shall not he who saith to the Sea be still and there followeth a great calm Shall not he have so much power with thee as to quiet thy fury and passion so that there may follow a great calmness of Spirit Surely the Lord will make good what he saith Psalm 76.20 The fierceness of men shall turn to his praise and the remainder of wrath shall he restrain Axiom 8. It was said to them of old time c. But I say unto you that whosoever is angry with his brother c. This point ariseth from the diversity between the teaching of the Law to the Ancients and the teaching of it to the Disciples of Christ The Law was taught to the Ancients outwardly and an outward punishment annexed thereunto The Law is taught to Christ's Disciples inwardly and established and ratified not only by outward and temporal but also by inward punishments The reason therefore of this diversity will appear from the consideration of the different Teachers and Disciples of the Law for so the Father hath his Disciples Esay 8. Seal the Law among my Disciples And the Son his also who have heard and learned of the Father John 6. the Father imparts his mind and will unto men by a gradual communication and revelation Thus he spake unto the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a necessity for this i. e. in regard of God himself he is infinite c. See Notes on Hebr. 1.1 2. in regard of those of old time Disciples of the Father ibid. 2. Reason also there is in regard of the other Teacher the Son of God and his Disciples the Father sent the Son to finish the work which he gave him to do John 17.4 He imparts a greater measure of light and life wisdom and righteousness unto men He came that they might have life and have it in more abundance John For since the Father was pleased to reveale his mind and will his light life wisdom and righteousness unto men more fully and perfectly How could he impart it more conveniently than by his Son who is the very light life wisdom and righteousness Now as the Father was pleased to communicate his mind and will more fully and clearly so he prepared Disciples such as should be capable of farther illumination and revelation For whereas the condition of the Father's Disciples was but a Spiritual Childhood which differs little from Servantship Gal. 4.1 For the Heir while he is a Child differs nothing from a servant though he be Lord of all The Father was pleased to advance the servile condition of his Children and Disciples to Sonship and freedom Gal. 4.1 2 3. Rom. 8.14 15. And therefore whereas the Teachers under the Law had said unto the Father's Disciples Thou shalt not kill Christ the Son saith to his Disciples whosoever is angry c. Objection If hell fire be the greatest punishment of the damned and he who shall say to his brother thou fool be liable to hell fire what punishment then shall he be liable unto who kills his Brother Which no doubt is a greater sin than to be angry with him than to say unto him Racha than to say unto him Thou fool It is a doubt that troubled one of the ancient Fathers of greatest reputation who starts the Objection and the only satisfaction he gives to it is this doubt saith he forceth us to understand esse differentias Gehennarum that there are differences of Hells And so he leaves the Objection But we read of no more Hells than one though it cannot be denied but that there are
degrees of torment in the hell of the damned for Matth. 11.22 It shall be more tolerable for Tyre and Sydon than for those Cities wherein most of his mighty works were done and they repented not and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment than for Capernaum We read also of the lowest hell Deut. 32.22 My wrath shall burn to the lowest hell and deliverance from the lowest hell Psal 86.13 Thou hast delivered my Soul from the lowest hell and the depths of hell ProV 9.18 Her Guests are in the depths of hell Besides there are seven names of Hell as I shewed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which imply that there are divers degrees of punishment in Hell And so although he that saith to his Brother Thou fool be liable to hell fire yet there is a lower hell and the depths of hell prepared for him that murders his Brother because murder is a greater breach of the Sixth Commandment than being angry with our brother without a cause than saying to our brother Racha yea than saying to our Brother Thou fool as I shewed in the example of Cain And sith it is a greater sin in all reason and justice of God and man there must be a greater punishment than for any of these three Yea and saith he who saith to his Brother Thou fool shall be liable to hell fire He who shall murder his brother shall be liable to the lowest hell or the depths of hell This I believe is and seems probable reasonable and just to any understanding man yet if any should deny it or question it I know not how to prove that there be exactly such degrees of torment in hell the murderer shall be cast thereinto What then is there a greater punishment than Hell Surely there is what is that The lake of fire of which we read Revel 19.20 The beast and the false Prophet and they who worship his image shall be cast alive into the lake of fire burning with brimstone But happily this may be Hell it self No for the Devil himself shall be cast into the lake But why may not the Devil himself be cast into hell also That cannot be for Revelations 20. verse 14 15. Ye read that death and hell it self are cast into the lake and whosoever is not found written in the Book of life But yet we read of no murderers cast into the lake See then Chap. 21. 8. There ye find the murderers with all their Companions The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death So that although he who saith to his Brother Thou fool be liable to hell fire the angry and reproachful murderer who really and actually murders his Brother is liable to a greater Judgment than he who saith to his Brother Thou fool Obser 1. But I say unto you he that is angry with his brother c. Though the truth of God hath been delivered from all Antiquity to all Ages of men yet hath not the truth been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once unto any Age. But it hath been wrapt up in conceptu confuso in dark Speeches and Parables and mystical Representations until the time of Reformation appointed by the Father Thus we read divers names which had Mysteries in them which were not known till after Ages made them manifest The Scripture is full of them Melchizedeck is interpreted by St. Paul Hebr. 7.1 2. The Coathites were to carry the Utensils and Instruments of the Sanctuary but they must not touch the Utensils themselves nor see them Numb 4.15 17 20. The Coathites signifie stupid and dull men such as were not able to see to the end of that which was to be abolished 2 Cor. 3. Obser 2. The Lord expects a greater measure of obedience under the Gospel than he did under the Law I say not that the Lord required not the same obedience under the Law No doubt he did but the Law was weak by reason of the weakness of our flesh and the Spirit that is in us lusts unto envy But under the Gospel God hath given more grace He hath sent his Son in the similitude of sinful flesh c. that the righteousness of the Law might be fulfilled in us c. Obser 3. The Law is not only literal and binding the hand from killing and the tongue from reproachful speaking but it 's spiritual also and binds the heart and Spirit from evill thoughts and passions This was meant by Exodus 32.15 See Notes on Rom. 7.12 Obser 4. Hence it appears how great a difference there is between the righteousness of the Scribes and Pharisees and indeed all them who look at the Commandments of God as purely literal and outward and that righteousness which Christ himself teacheth It is no doubt a far greater sin to kill our Brother than to be angry with him yet to kill our Brother according to Pharisaical righteousness makes a man liable to the Judgment only But according to the righteousness which Christ teacheth He that is angry with his Brother without a cause is liable to the Judgment which of all the three penalties is the least as hath been shewn and there remains two greater the Council and Hell Fire Hence it 's evident that there is a dispensation doctrine and discipline of the Father preceeding that of the Son whereof there is yet very little notice taken while men huddle all things together without distinction Men are loath to yield to this least they should for like reason be forced upon the third dispensation of the Spirit Obser 5. The Lord doth not reveal to man his whole duty all at once The generality of men of old knew no other breach of the Sixth Commandment than outward murder Our Lord reveals unto his Disciples a new Law Thou shalt not be angry with thy brother without a cause Not but that the Law-giver would be understood also that his Law was spiritual and reached to wrath which accordingly he blamed in Cain as also the sign of wrath the fall of his countenance Gen. 4. And the Wise men in all Ages knew that wrath and hatred were forbidden by that Commandment And therefore Abraham would have no strife between Lot and him nor between their herds-men Gen. 13. But while the Heir was a Child he was to be brought up under fear And therefore Solomon tells us Eccles 12. That to fear God and keep his Commandments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man or the whole duty of man and this is the first degree of wisdom Job 28.28 and Exodus 20.20 The Lord is come to prove you that his fear may be before your faces So saith Moses when he had delivered the Law for the fear of God was the common state of all men under the Law
of Elisha See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Hearken to the Lord's rod. 3. Pray unto him Psal 69.15 Let not the pit shut her mouth upon me and Psal 142.7 Bring my soul out of prison c. Job 33.26 30. NOTES AND OBSERVATIONS UPON MATTHEW V. 31 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it hath been said He who shall put away his wife let him give her a writing of divorcement But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery I Told you in the Preface to the opening of vers 27 28. That our Lord expounds the seventh Commandment and somewhat annexed thereunto having now expounded the seventh Commandment and given directions for the avoiding of Adultery and Fornication to extinguish the evil concupiscence which might foment and nourish this sin implied by plucking out the offensive eye cutting off the offensive hand and foot and all this at our utmost peril even of being cast into hell He now propounds and then expounds somewhat annexed to the seventh Commandment and that is concerning Divorce in the words I have read I shew'd in the beginning of our Lord's Expositions That it is not generally true which some conceive it to be That our Lord in this Sermon on the Mount intended only the confutation of the Pharisees false glosses and mis-interpretations of God's Law for we have seen hitherto that both the first and second instances are no other than the very Law of God in the sixth and seventh Commandments and our Lords Expositions of them have no way confuted them but added their inward and spiritual meanings thereunto that whereas the Law against Murder and Adultery was understood only to restrain the outward Act our Lord shews that those Laws reach even to the heart also wherefore it could not be his general scope howbeit I deny not but he meets with false glosses and misunderstandings of God's Law and such was this custom and practice of the Jews which we have now before us The words contain our Lords third instance wherein we have 1. A Law or pretence of a Law it hath been said 2. Our Lords exception and limitation of that Law or pretence of a Law in the former we have these particulars 1. It was usual and customary for the Jews to put away their Wives 2. Who so puts away his Wife must give her a writing of divorce 3. This was said usually among them 1. It was usual and customary for the Jews to put away their wives This is evident by what our Lord supposeth in his exception and limitation of this usage in the next verse But I say unto you c. as also by the Pharisees question put unto our Lord Mat. 19.3 Is it lawful for a man to put away his Wife for every cause They had no doubt such an usage but we must here enquire quo jure by what right they so did It 's true among men a long custome an usage of long time may become a Law But Nullum tempus occurrit Regi No time can prescribe custome to the Prince much less can the longest time introduce a custome against the King of Kings Was this his Law or not that men should put away their wives The Pharisees would intimate so much Mat. 19.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses mandavit commanded to give her a Bill of divorce No saith our Lord Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permisit permitted you to put away your Wives it was not then any command of God but a permission But every permission is to be reduced to one Law or other either Moral Judicial or Ceremonial To which of these was divorce to be reduced Surely it was a Politick and Civil Ordinance and Dispensation which is to be reduced to the Moral Law and to the seventh Commandment and therefore our Lord having discovered inward Adultery even by lusting after a woman he now shews who give occasion to commit Adultery even they who put away their Wives But for our more distinct proceeding we must know that this putting away was to be understood of Wives of the stock of Israel for otherwise a Wife taken from among the Captives might be put away Deut. 21.14 2. Nor doth this extend to all the Hebrew Wives for she who was forced before marriage by her Husband might not be put away Deut. 22.29 3. This permission or license of putting away was by reason of the hardness of their hearts Mat. 19. which may be understood two wayes either that the Lord and his servant Moses remitted somewhat of the strictness of the Law for a time lest the Husband should complain that he was yoaked without release or remedy 2. because men by their hardness of heart by their own Law or Act did love to be cut off This permission was not allowed in any Case except some nakedness or uncleanness as Deut. 24.1 2 3. The reason why men put away their Wives among the Jews and why there would be the like Divorces made among other Nations if the Laws did not hinder them the reason is because the parties are not duly and as they ought to be united and joyn'd together And this comes to pass by reason of a two-fold defect 1. One in regard of God 2. The other in regard of Nature 1. In regard of God marriage ought to be in him i. e. according to his Will and in his Fear in his Name wherein all things ought to be done especially Wedlock 1 Cor. 7.39 Let her marry to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord. 2. There is also a defect in regard of Nature when Complexions and Constitutions are not considered but other causes and reasons incline parties one to the other of which more anon Obs 1. Here is presupposed that marriage is an Union and Knitting of Man and Wife together and that an intimate Union insomuch that Man and Wife is said to be one flesh Mat. 19. which words of our Saviour have reference unto that first Institution of Marriage Gen. 2. where we read That the Woman was taken out of the man Obs 2. How prone men are to break the Law of God as it appears in that most of God's Laws in the Decalogue are negative and above all Laws men are most apt to break the Law of Love one to another which yet the Lord himself in special is said to teach Thes 4.9 Ye are taught of God to love one another for having made of one blood all the Nations of men there is or ought to be in all men such a love as is wont to follow Consanguinity and Kindred and of all the Laws of Love men are prone to violate that which should bind them most which God gave to the Man in his Innocency upon the first contracting of marriage he shall cleave unto his
them of old time our Lord tells us as much Mat. 19.8 That because of the hardness of their hearts Moses had suffered them to put away their wives but from the beginning it was not so therefore he saith not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as formerly it was said indeed to or by them of old time Thou shalt not commit Adultery but it was not said to or by them of old time if a man put away his wife c. That this is the true reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here added will appear beside what hath been said if ye compare herewith Jer. 3.1 where the Prophet speaking of the very same argument he puts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn they say or saying whereby is implied That this was not said from the beginning but since the hearts of men have been hardned by unbelief and disobedience Mysticé There is a lawful and a necessary divorce to be made between us and our sinful thoughts and memory which spiritually are signified by a Wife as I have shewn heretofore out of 2 Cor. 11. These are the Female part of the man as the life is the Male and these are adjoyn'd to the Male even to the life as a meet-help unto it as a Wife which lodgeth in his bosome if she prove unquiet if she be a scold if she gad abroad like an idle huswife if she be an harlot it 's the Wise Mans advise cut her off from thy flesh and let her go Ecclus. 25.26 And this seems to be intended in Deut. 24. If the Husband find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of uncleanness in his wife then let him give her a bill of divorce what is this word of uncleanness there is a pure word and an holy word the word of the Lord is pure but there is a word of Belial saith the Wise Man even the word of Antichrist which opposeth and exalts it self against God and whatsoever is of God and Christ in us God grant saith the Wise Man that it be not found in the house of Jacob c. Ecclus. 23 12 13. This is that which our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for cause of fornication there is an inward word of fornication and adultery this is that which is to be divorced and put away from us O let it not be found in us Exhor Let us rather heed and obey that which was said to them of old time and by them of old time than that which was only by them of later time rather by the precepts of the Lord than his permissions with the Ancients is Wisdom See Notes on Job 12. Mat. 5.32 Hitherto we have heard the pretended Law come we now to our Lord's exception and limitation of this Law or pretence of a Law But I say unto you that he who shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery 1. A man may put away his Wife for the cause of Fornication 2. Whosoever shall put away his Wife saving for the cause of Fornication causeth her to commit Adultery 3. Whosoever shall marry her that is divorced committeth Adultery 4. Our Lord Jesus saith this Whosoever c. 5. It hath been said indeed if a man put away his Wife c. but the Lord Jesus saith c. 1. A man may put away his Wife for the cause of Fornication This is clear in that our Lord names this cause and excludes all others So that his exceptions of this hath the force of an affirmation 2. By Fornication which otherwhere is understood of single persons is here to be meant Adultery for so the words are used promiscuously as I have formerly shewn 3. Reason Fornication or Adultery which is here understood is a real breach of that Sacred Bond whereby Man and Wife becomes one flesh and therefore putting away in this case is but a declaring of that or a perfecting of that by the man which was done before by the woman Further Reason may be this since the most Holy God excludes Adulterers and Fornicators from the Kingdom of Heaven Gal. 5. It seems equal that they should be excluded also from the Saints society upon earth and therefore Adulterers were adjudged by God's Law to the most extreme kinds of punishments among the Jews as burning Gen. and stoning John 8. A man may but must he so do But here it may be doubted whether the man even in this case be bound to put away his Wife even for the cause of Adultery I believe he is not bound to put away his Wife no not for the cause of Adultery and my reason is I do not read any Law of God that enjoyns the wronged man so to do Besides in regard of God he is a witness of the mutual Faith plighted one to the other it is his own reason Mal. 2.14 The Lord hath been witness between thee and the Wife of thy youth and secondly she is thy Companion and the Wife of thy Covenant It is thy Covenant and the Lord is witness to it 3. The Lord hates putting away Mal. 2.16 And we ought not to do the thing that he hates Jer. 44.4 2. In regard of men though it be true that Adultery were a capital crime and to be punished by the Judges as Job 31. if the business were brought before them and proved yet we read not any where that the Husband was bound to prosecute his Wife if he saw her penitent or thought good either to retain her or put her away more privately by bill of divorce We find not that Jacob put away his Wife or Hand-maid which was a secondary Wife whom Ruben abused And Joseph in his ignorance conceiving his espoused Wife to have been an Adulteress being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a merciful man he would not make her a publick Example but thought privately to put her away by bill of divorce Mat. 1. Obser 1. Adultery is here called Fornication as the highest degree of it Obser 2. Adultery is one of the greatest crimes as that which dissolves and unties that knot between Man and Wife and nulls that union betwen Man and Wife above all other causes which otherwise is inseparable Obser 3. Note hence what wisdom is required what providence and circumspection what care in the choice of such a Companion as must live and converse with us and be one with us all our life time Quod semel faciendum est id deliberandum est diu The choice of such an associate is like a stratagem in war wherein a man can err but once Ye are wary in your bargains and buying your commodities which yet ye intend not long time to keep or lie by you but presently to put off for gain and advantage how much more circumspect and wary ought men to be in making a bargain for life in purchasing a
him in the Margin they asked him of peace This Salutation was wont to be of equal extent with their love being confined to their own Nation so was their Salutation also 4. If Christ's Disciples salute their Brethren only what do they more Our Translators add here a Supplement than others which although it be true yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shewed in opening vers 20. is somewhat that is excellent and so we may understand the words here what excellent thing do ye Obser The Lord requires and expects of his Disciples that they be an Excellent People that they do somewhat more than others do Hence it appears that the Lord requires Salutations not only of our brethren and friends but also of others They are such as win and maintain love among men how else had the people of God lived among their enemies how else did Paul become all things unto all men had he not complied with them 1 Cor. 9. Repreh Those who are wanting and faulty in this duty of Salutation and bring in among Christians an unfriendly and unchristian behaviour without common expressions of love and friendship directly contrary to what our Lord here requires He requires a greater measure of love and expression of love in honouring of men 1 Pet. 2.17 Loving all men saluting all men These restrain their love to a few of their own and their expressions of honour and love in salutations What they are wont to say that they bear an inward love and honour unto all it 's as much as if they said nothing at all for the nature of honour is outwardly expressed in the signs of it and the inward love and affection is declared in outward salutations suitable thereunto as 't is evident to common sence and needs no further proof so that such behaviour is at least a great weakness And truly I pity them who needlesly yea contrary to the Rule of the Word bring inconveniences and mischiefs upon themselves and scandalize the Christian Religion as if it were a rugged unmannerly and uncivil Religion whereas it is most civil and debonaire and lovely and winning in the whole world What they say that men ought not to look for and receive honour one of another is true and they scruple to give that which others may not receive I Answer let men do what becomes them whatever becomes of what they do But if men do what they do out of Judgment and pretence of Reason let them know it's scandalous to the Christian name and utterly a fault among them that whereas they would seem to bring in a greater eminency and excellency of Christinity among men then hath been before in the world they render themselves blame-worthy in that they make men believe that the Lord required a rude inhumane morose and cynical behaviour yea and they cause that which is good in them to be evil spoke of Be ye therefore perfect as your Father which is in heaven is perfect These words contain the conclusion of our Lord's Exposition of the common Law of Love especially the love of enemies which contain these Five Divine Truths 1. Your Father is in heaven 2. he is perfect 3. be ye perfect 4. be ye perfect as your Father which is in heaven is perfect 5. your Father which is in heaven makes his Sun to rise upon the evil and upon the good c. patrizate igitur be ye like your Father Be ye perfect therefore as your Father which is in heaven is perfect I might thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I shall for brevity sake speak of them all in one Divine Truth as it is inferred out of the former doctrine of which I have already spoken as it lies in the words Because your heavenly Father is perfect be ye therefore perfect as he is perfect Wherein we must enquire 1. what is meant by perfection 2. how we are to understand perfection as our Father in heaven is perfect 1. By perfection here we are not to understand only sincerity which is opposite unto hypocrisie But here must be understood a full compleat and absolute perfection for our Father which is in heaven is here said to be perfect and so he is both in his Essence and Attributes and in his Works Deut. 32. His work is perfect our Translators were well advised of this and therefore they could not here juggle with us and impose other names upon this most eminent duty as elsewhere they do when they turn Jacob was a plain man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man and turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undefiled unspotted unfeigned upright Perfectum est in quo omne illud est quod melius est esse quà m non esse For Sincerity and Integrity is a Grace and Vertue opposite unto Hypocrisie and Dissimulation which is understood even in the lowest and weakest Duty as in a good Will it 's required that we be Sincere and not Hypocritical and in the passage out of the sinful Life it 's necessary that we be Sincere and Upright Thus when the Sons of Israel came out of Egypt they brought their dough unleavened which the Apostle interprets Sincerity and Truth 1 Cor. 5. There is a Perfection 1. according to Time and 2. according to Nature 3. according to Universality 1. Perfection according to time is a resemblance in all the parts unto our Father who is in Heaven As a Child new born hath all the parts and members inward and outward of a perfect man and he may be truly said to be perfect in his kind 2. A perfection according to Nature when whatever is due to their Nature is in it 3. A perfection according to Universality so God alone is perfect 2. How must we understand that comparison Be perfect as your Heavenly Father is perfect I Answer even as it lies in the Text what need any other Exposition of it Such a one is perfect as God is perfect when he hath attained to that due to his Nature as God hath that which is due to his If the Child now like his Father in all parts and members inward and outward should so continue and not grow up in stature and birth and quantity and in some good measure should be like unto his Father what would ye think would ye not believe that he would be a very Dwarf a Monster in Nature would ye not think as some do that the Child were bewitcht and some ill eye or other had been upon him Now then look into thy self and consider whereunto thou art called and what thou professest and whereunto thou pretendest to endeavour even the measure of the stature and age of Christ a perfect man Eph. 4.13 and judge and speak truly of thy self art thou not an arrant Dwarf a Monster in the Divine Nature hath not some or other bewitcht thee Gal. 3.1 that after so much hearing thou art yet like a child of a span long Lam 2. Reason is in the Text
dispensation and appease their clamourous Consciences with one form of Godliness or other and are outwardly minded measuring God's love by outward favours which may befall alike the good and evil as well him that sweareth and blasphemeth as him that feareth an oath Eccles 9.2 while men know no other worship of God then what may be seen or felt the holy Spirit of God puts forth its self and would work in us but finds no compliance no acceptance in us Lo he goeth by me and I see him not he passeth on also and I perceive him not Job 9.11 and 33.14 Exhort 1. Speak not evil blaspheme not the Spirit of God He deserves our best words speak good of his Name Exhort 2. Consider the danger wherein we are even of the greatest sin Prov. 22.3 if we be wise we will take heed not onely of that sin it self but of whatsoever leads thereunto as Adam charged our first Mother that she should not touch the Tree of Knowledge and the wise man his warning of us to take heed of the strange woman Prov. 5.8 Seeing therefore our standing at a stay and withstanding the holy Spirit in the good motions of it which would lead us unto Repentance Faith and new Obedience even to the subduing of all our Spiritual enemies we had need beware Obser Note the greatness of the sin When that Mongrel Levit. 24.11 had blasphemed the Name of God though there were officers among the people Rulers of Thousands of Hundreds of Fifties and Tens The people understood this sin to be none of the smaller matters to be judged by them but among the greater matters Exod. 18. and therefore they brought the blasphemer unto Moses 2. Nor held Moses the business to be other than of the greatest consequence in that he durst determine nothing of himself but appeal to the Majesty of the most high God 3. The Lord himself sentenceth the blasphemer to be stoned by the whole Congregation and Decrees for the future That whosoever blasphemes his God shall dye the death 4. His Parents are described of what Nation and Family they were and his Mother named that a brand of infamy might be set upon them who had neglected their Sons education and not brought him up in the fear of God Add hereunto what signal punishments were inflicted on blasphemers Cain despairs as thinking that God either would not or could not forgive his sin had a mark set on him And Pharaoh perished for his blasphemy Antiochus confesseth that all his troubles came upon him for the same cause 1 Mach. 5. and Nicanor that blasphemer his Host was wholly routed and himself first slain in the battel 1 Mach. 7. And the Constitutions and Lawes of Kingdoms and Common-weals have ratified this but of this before We have not to deal with such a God as judgeth superficially Heb. 4.12 Jud. 14.15 Wisd 1. When the Lord Jesus heard the Jews blasphemy against the Spirit Mat. 12.24 being to denounce this Sentence That their sin should not be remitted vers 25. He is said to have known their thoughts But is there not a Blasphemy beside that which is uttered by the mouth No doubt there is both in the heart and in the life for the fool said in his heart there is no God And since Blasphemies are reckoned among those unclean things which come out of the heart and defile the man surely they were in the heart before Mat. 15.19 Mark 7.22 Mat. 9.4 Mark 2.7 8. Act. 8.22 Simons blasphemy was in his heart There is also a blasphemy in the Life for as there is a denying of the Lord in Works even by them who in their words confess him Tit. 1.10 So is there also a blaspheming of the Lord in Life and Works even by those who bless him with their mouths Esay 66.5 Jer. 50.7 Zach. 11.5 Thus 1 Macchab. 1. we read of many abominations wrought by Antiochus as Idolatries Murders prophanations of the Temple c. but few words spoken throughout that Chapter Cap. 2.6 Matthias is there said not to hear the blasphemies that were spoken but to see the blasphemies that were committed And truly these seem to be the greater blasphemies as those which cause others to blaspheme The Lord judged David and gave him his life but because he had made the enemies of the Lord blaspheme his Child must dye 2 Sam. 12.13 14. And as truly as it was spoken of the Jews that through breaking of the Law they dishonoured God so that his Name was blasphemed among the Gentiles through them So no doubt by our sleighting of the Law of God as not belonging unto us and by our disobedience unto the Gospel and walking unworthy of it the Name of God and Christ and his Holy Spirit is blasphemed among Jewes Turks and Heathen Justinian the Emperour punished Blasphemers with death Lewis the Ninth of France stigmatized Blasphemers with an hot Iron and when sute was made in behalf of one Guilty he would not hear any Intercessor for commutation of the punishment but made this Answer I should count it an honour to me saith he if I should receive the same brand in my forehead if by that means I might free my Kingdom from the guilt of such a damnable sin Others have condemned them to shame in the Stocks or Pillory others have sentenced them to be cast into the Sea The Apostle who better knew the heinousness of the sin delivered over Alexander and Hymineus unto Satan that they might learn not to blaspheme It is observed by Historians that when punishment of this sin is omitted and blasphemers winked at the Great Judge of all the world takes the business into his own Cognizance and involves Houses Cities Kingdomes and Common-weals in a common ruine NOTES AND OBSERVATIONS UPON MATTHEW XIII 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery or mysteries of the kingdom of heaven but unto them it is not given AN Argument I hope that 's fit for this present Auditory and the occasion of this meeting for all men desire Knowledge saith the Philosopher and these are the times whereof Dan. 12. foretold that men shall run to and fro and knowledge shall be increased And the Text is a Text of Knowledge but every man is not a meet Auditor nor able to attain unto the knowledge of mysteries They are more proper for Disciples for to them this Text was directed and I hope there are many such and so fit for this Learned Assembly And if there be among you any such Athenian strangers who spend their time in nothing else but either to tell or hear some new thing which is the business of most men now a dayes the Text is fit for them too for it contains no less than matters of State the mysteries and secrets of a Kingdom And how seasonable is it now when the Lord is about shaking all the Kingdoms upon earth
man will confess it 's so generally granted in all Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitia in sese virtutes continet omnes In Righteousness all Virtues and Graces are contained we must then depart from evil Now though all grant this yet they will have the evil without them yes by all means if such great men were removed if all the Pictures and Images were broken Truly Beloved many great Ones and their Power hath been removed it was conceited if the High Commission and Star Chamber were put down and the Bishops deprived of their Robes all would be well All this was done and that perhaps deservedly yet look into the lives of men are they not as unrighteous as ever they were is' t not notoriously known and do not some speak it out boldly that they may now whore be drunk do any thing and no man will call them into question Have not your selves heard it and truly too spoken out of this place by another that the lives even of Professors hath been worse since that power to curb and check them hath been removed O Beloved except that great man of sin within us except our own unrighteousness our pride our enmity our malice cover them with what specious names we will except our unrighteousness be removed it 's to small purpose unto us what ever is removed without us we may for all that be no subjects to Christ 2. The second Imperial City is Peace a peaceable life wherein we must serve Christ the Laws of this City are extant before hand Mat. 5.22 I say unto you whosoever is angry with his brother shall be in danger of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not extant in any old Copy saith St. Austin and Jerome nor is it extant in the Vulgar Latin or if it be added as in some Copies it is it signifieth rashly and without measure as well as without a cause vers 39. I say unto you resist not evil vers 44. I say unto you love your enemies c. Rom. 12.17 21. These Laws are indispensible by any power on Earth Do we in these things serve Christ then are we his Subjects then he reigns otherwise not I appeal therefore to thee whoever thou art Can'st thou be a Subject of Christ and yet hate any man it 's impossible St. Paul reckons these Affections among those who are without the Kingdom of Christ Tit. 3.3 4 5. Can'st thou say yet that thou art a subject of Christ yet nourish and harbour contention and bitterness against thy brother The Apostle gives thee the lye Jam. 3.14 If ye have bitter envying and strife in your hearts glory not and lye not against the truth But thou wilt say thou may'st hate God's enemies 't is true begin then with thy self why am I one of Gods enemies The Apostle Col. 1.18 19 20. having spoken of Christ and his Kingdom vers 21. he tells us who are his enemies and vers 22. who are his friends let me therefore ask thee dost thou commit evil works questionless thou art Christ's enemy and wilt thou hate Christs enemy when thou art in the same condemnation Object But I am reconciled Then thou art an holy man unblameable and unreproveable in Gods sight if so thou wilt hate no man Tit. 3.3 4 5. O Beloved our unpeaceableness hatred envy declare plainly we are not Christs Subjects nor doth he reign over us who then reigns over us His Servants and Subjects we are whom we obey surely if we be such as delight in unpeaceableness war and contention we are the Subjects of Abaddon and Apollyon Apoc. 19.11 But we serve Christ So the Samaritan woman thought Joh. 4. but our Saviour tells her vers 22. Ye worship ye know not what surely we worship not the Son of God but the Son of Tabeel Esay 7.6 who this is no man knows Chald. Paraphrast Regem qui nobis bonus sit commodus a God that will fit our condition such a God as we our selves are we think wickedly that God is such an one as our selves Psal 50. We worship Rezin Esay 8.6 who is that even our own pleasure and delight the Son of Remaliah the great high God of our own choosing and neglect Siloah i. e. by interpretation Sent Shilo which is the same this King whom the Father hath sent to reign over us And if our own pleasure rules we crown Christ with thorns and make him serve with our sins and say in our life we will not have this man to reign over us Luk. 19.14 yea we say as they in Jeremy 44.16 yea we Crucifie our King Jam. 5.5 6. and then that fearful threatning belongeth to us Esay 8.5 6 7 8. and that Luk. 19.27 The same Subject continued on JEREMIAH XXIII 5. He shall reign a King and prosper and shall execute judgment and justice in the earth IN which words we have the promise of a King and the manner of that King how he shall administer his Kingdom 1. As touching himself He shall prosper 2. As concerning his Subjects He shall execute judgment and justice in the earth 1. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our last Translators turn here He shall prosper they turn it elsewhere to deal wisely or prudently and indeed the word signifieth both and is accordingly rendred by the LXX sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand and divers words of that nature sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prosper or have good success The very ancient English Translations have it thus He shall prosper with wisdom and so it comprehends both the sences of the word and yet they express not the full meaning of the word for we may add hereunto that signification which ariseth from the conjugation here used Hiphil according to which it signifieth to make wise and prosperous And so the full meaning of the word is this He shall prosper with wisdom and shall make his Subjects wise and prosperous wherein though I vary somewhat from our last Translation yet I hope no understanding Auditor will take exception since the word is of larger extent as the very same Translation testifieth in divers places And I follow the Example of three Ancient English Translations which I tell ye the rather because some suspect danger of Popery so often as they hear any differing from the last Translation not considering that there were Learned and pious Protestants before the last English Translation was in being and they Authors of very excellent Translations nor that while they avoid one kind of Popery they run into another It is one main part of Popery to adhere to the Vulgar Translation so that though the Original it self differ from it yet the Authority of that must not be questioned Evertit in that is for everrit domum so it seems do these men adhere to the last English Translation what 's their Argument because we shall then resolve all into the Authority of
right hand without drinking of Christ's Cup without conformity unto his death whereas the true Predestination is to be made conformable to the Image of the Son of God Rom. 8.29 2. Observe hence the unavoidable necessity which lies upon all the Disciples of Christ which would be saved by him and sit at his right hand and his left in his Kingdom that they drink of his Cup. The Lord Jesus is the Author of Eternal Salvation but to those that obey him Heb. 5.9 And he is able to save to the uttermost but those who are able to drink of his Cup and be baptized with his baptism to those who come unto God by him Heb. 7.25 And there is no other name by which we can be saved Act. 4.12 Nor is there any other way but that living way Heb. 10.20 All Power and Authority in Heaven and Earth is given to him yet hath he no Authority no Power to give the Honours and Dignities of his Kingdom to any other than those who drink of his Cup and are baptized with his baptism The necessity of drinking this Cup Nonne haec oportuit Christum pati atque ità intrare in regnum suum Would God they who are too often in other Cups would seriously and sadly think of this Poculum Salutare this Cup of Salvation that they who strive for an outward baptism would as much or more endeavour after this Alas do they not know that whilst we are sinners Christ dies Rom. 5. Do we not know that the wisdom of God is crucified by our foolishness our errours our lies that the life of God is slain by our deadly sin That the Patience Goodness Mercy Love of God c. all which is Christs suffers from our iniquities Esay 53.4 5. So Arius Montanus and Tremellius Repreh Those who refuse to taste of Christs Cup to be conformable unto his death in dying to sin such as refuse to be baptized into his death This no doubt is the reason even because we refuse to suffer the death of the sin and drink of the Cup of Christs sufferings that the Lord hath given and is yet giving to all Nations the Cup of his fury to drink Thus ye read Jer. 25.15 where the Lord threatens his Judgments unto his own People and all the Nations round about for their disobedience unto the Law and Prophets That they turned not from their evil wayes and the evil of their doings which he signifieth under the metaphor of a Cup vers 15. This disobedience hath brought the Sword among us this continues it yet with us This Judgment Esay 66.14 15 16. applyes to the Nations under these Times of the Gospel as also Zach. 13.7 8 9. the same is the reason of all other Judgments of God as the manifold diseases among us Many of us have often professed to shew forth the Lords death by dying to sin and so have taken the Cup of Salvation and have called upon the Name of the Lord yet have we continued in our sins And therefore the Lord hath caused many to taste the Cup of his Judgment Thus he tells the Corinthians 1 Cor. 11. Therefore many are sick and weakly among you and many are fallen asleep i. e. die the death even because they have not died unto sin And to what other reason may we refer the present Judgment of God upon us even this immoderate and unseasonable drought what else may be the cause of this but because we refuse to be obedient unto the Law and Prophets we refuse to drink the Cup of Christs passion we refuse to be baptized into his death Say I this or saith not the Scriprure the very same The Astrologers refer our present drought unto the late Eclipse and it cannot be denied but that hath been Gods Instrument in second Causes whereby he hath brought this evil upon us as the like hath been observed in manifold other Eclipses of the Sun in former times But what is that that hath provoked the Lord to send this Cup of his fury unto us to Eclipse the light and beams of his countenance towards us What hath moved the Lord to stop the bottles of Heaven Job 38.37 that he hath not in their season emptied them upon the Earth Jer. 9.12 And doth not the Prophet Zachary refer the same Judgment unto the same cause under these times of the Gospel Zach. 14.16 17. What is it to come up to keep the feast of Tabernacles It cannot be meant literally for that among the rest of the Ceremonies is ceased What then is signified by a Tabernacle or Tent what else but our humane flesh and body 2 Cor. 5.1 4. 2 Pet. 1.13 14. To keep the Feast of Tabernacles then what is it but to have our Tabernacle our dwelling our house with Christ Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt in us They therefore who refuse to suffer with Christ in the flesh to imitate his death to drink the Cup of his Passion and Suffering with him They shall have no rain of Blessing no rain of Gods Living Word which is compared to rain Deut. 32. Heb. 6.7 no outward rain for as that is one of Gods blessings upon the obedient Deut. 28.12 So is the want of it a Curse upon the disobedient vers 23 24. and for the sin of his People he shuts up Heaven 1 King 8.35 3. They say unto him we are able How able they were appeared soon after when being in company with our Lord when he was now to drink of his Cup they all forsook him and fled What boldness was this what presumption and confidence of their own strength But their confidence and presumption so much the more condemns the despair and unbelief of many of us James and John were yet Carnal they had not received the Spirit of God they knew Christ only according to the flesh As for many of us we perswade our selves that we are Spiritual and know Christ according to the Spirit and believe in his Mighty Power yet when the Cup comes to us when it 's offered to us to drink of it we cannot away with it we have no power no strength at all to drink of it while we are not yet tryed while the Cup is not yet come to us O how valiant we are the Elect the Chosen of God i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen men and Mighty men of valour But when now temptation comes either from the world hope of gain or fear of loss or desire of honour and reputation or from our own flesh or from the Devil what ever the temptation is what arrant cowards we are we lye down like great Lubbars and let Satan buffet us Repreh How justly doth this reprove the present Generation of men who look at Christs drinking the Cup of his Passion and Baptism as suffering his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fore-suffering and his principal passion from the Jews and
and yet speaks so that if all should be written the world would not contain the Books that should be written Him the Lord hath given us for a pattern That we should follow his steps 1 Pet. 2. Look unto Jesus the author and finisher of our Faith the Scribes and Pharisees say but the Lord Jesus Christ does they propound words unto us Jesus Christ holds forth works But wherein should we follow the Lord Jesus Christ who did no sin Hear this thou Scribe thou Pharisee thou Hypocrite wherein is this glorious pattern to be followed in that which thou sayest is impossible He did no sin Patterns and examples are ridiculous absurd and unreasonable if they be impossible why because they are propounded to us for this end to shew that the Rule whose examples they are is possible and practicable If therefore it were impossible to follow this pattern this example and to do no sin it would be propounded in vain and to no purpose Thou blind Pharisee dost thou not perceive how thou blasphemest thy God and wrongest his wisdom and goodness who hath therefore propounded his Wisdom Righteousness and Holiness his Son his Christ to be our pattern yea Jesus Christ the power of God to enable us that we should follow his steps who did no sin and thou sayest it is impossible but we must sin Dost thou not perceive how injurious thou art unto the only wise God how thou wrongest his Love and Goodness to thee Exhort To those who sit in Moses's Chair to learn the Law for themselves write a good Copy for themselves to become taught to the Kingdom of God that they will do the work of Moses And what is the work of Moses He bears it in his Name The Name of Moses is not as some conceive given him because he was taken or saved as Josephus would have it or as our Translators explain it in the Margin drawn out of the waters not but that he was so saved and drawn Exod. 2.10 for accurately to speak if his Name were given him from hence because he was taken saved or drawn out of the waters his Name should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Pharaoh's Daughter gives the reason why she called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because saith she I drew him out of the waters And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not one who is drawn but one who draws out of the water They therefore who sit in Moses's Chair ought to do the work of Moses they must draw men out of the water Moses was and is such a drawer for Moses or God the Father by Moses draws men out and from something unto something out of the Sea of wicked and ungodly men as Socrates drew Alcibiades out of a debaucht and lascivious company a company of roaring and ranting Companio◠The wicked are as the raging Sea Esay 52. But what is it to draw out of the company of wicked men unless we be drawn also from out of the wickedness it self If a man be drawn away from wicked and lewd Company and be himself drawn away by divers Lusts and Pleasures wherewith he is tempted and ensnared To what purpose is his being drawn out of this loose Company He may as well perish alone in the sink of his own sin as when he runs with the herd of Swine into the Sea The Spiritual Moses therefore draws us out of the stream of our own Lusts and Pleasures What else are our foolish and hurtful Lusts which drown men in destruction and perdition 1 Tim. 6. these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extracti drawn out of the Sea of Sin Thus Moses is God's Fisher of men under the Law He draws them out of the Sea of Sin 2. And he draws them unto Christ No man can come unto me except the Father draw him Let us all resolve to Pray Lord draw us and we will follow thee The Scribes and Pharisees sit in Moses 's Chair Therefore all things whatsoever they bid you observe and do The reasoning is thus framed the Philosopher saith truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mans reason what ever is the medium or argument which concludes the question is the cause of that conclusion And therefore since our Lord Jesus who is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 and the Author of all true Logick and Art of Reasoning hath thus reasoned Let us with reverence enquire into that which Scaliger calls Ratio Causandi the ground of this reasoning and cause of this inference why because the Scribes and Pharisees sit in Moses's Chair therefore why because they teach the Law should we observe and do what they bid us Both of these seem to me very reasonable grounds of this inference 1. Because the Law is the subject of their Doctrine they teach the Law of God therefore 2. Because they who by custome are the ordinary Teachers of the Law they teach it therefore all things whatsoever they bid you observe and do 1. They teach the Law of God The Law of God or Law of Moses is either veiled or unveiled veiled as the Ceremonial Law and much of the Judicial Law unveiled as much of the Judicial and the Moral Law which is the dictate of the Law of Nature Th◠Law is the Will of God either hiding himself as in the Ceremonial Law or part of the Judicial or reveiling himself more clearly Psal 40.8 Because it is the Will of God it is to be done by whomsoever it is taught and therefore Mal. 4.4 enjoyns all these three several Laws to be remembred and observed 2. The Scribes and Pharisees had now gotten the Chair of Moses and were the ordinary Professors and Teachers of the Law and therefore all things whatsoever they shall bid you observe that observe and do For undoubtedly the God of Peace and Order gives some special assistance unto those whom he sets or permits to be set over others if not for their own sakes who possibly may be vicious and wicked yet for the peoples sake and the preservation of Order and Peace among them for although there were somewhat extraordinary in those Examples of Governours in Scripture yet some though a lower degree of assistance may be hence probably collected unto all As when Saul was advanced to the Kingdom he is said to be turned into another man See Notes on Rom. 13.1 And therefore though our Lord Jesus very frequently reprehended the People and their Teachers yet ye shall not find in all the Gospel that he reproved by Name the High Priests or Priests but only the Scribes and Pharisees the great professors of Knowledge Life and Holiness But he never names the High Priests or Priests in his Reproof that he might maintain the due reverence and respect unto the Priests which were indeed the ordinary Teachers of the People as I shewed lately Doubt 1. Our Lord here seems to put no difference between Teachers no not between Good
and Evil Teachers since he enjoyns the dictates and doctrines even of the Scribes and Pharisees Hypocrites to be observed and done and what greater observance and obedience can be given to the doctrine of the best Teachers I Answer Our Lord Jesus commands not the Scribes and Pharisees to teach the Law or to sit in Moses's Chair the Lord commands the Multitude and the Disciples to observe and do what they bid them observe For There is a great difference between those whom our Lord authorizeth to teach and those who set up themselves for Teachers those who are authorized by our Lord to teach are chosen Vessels such are the Scribes taught to the Kingdom of God who are taught by God what they teach the people But to the wicked saith God why dost thou teach my Law or take my Covenant within thy mouth Psal 50. The Lord expostulates with wicked Teachers for usurping the Chair of Moses and teaching the Law which he did not authorize them to do They whom the Lord sends to Teach He himself furnisheth and prevents with Grace as the Word of God is said to come to the Prophets Joh. 10.35 which is the Day-star 2 Pet. 1.19 which false Teachers want and for that they speak not according to the Word because no Morning-light is in them Esay 8.20 2. They whom the Lord sends to teach they seek not their own Honour but the Honour of him that sends them Joh. 7.18 Doubt 2. The Lord Jesus seems to make do difference between his own Disciples and the Multitude He commands both to hear and obey the Doctrine of the Scribes and Pharisees The Law of God is a common Lesson to be learned by all good and bad those within and those without the Church as well the Multitude as the Disciples But is there no difference Yes no doubt Quicquid recipitur recipitur ad modum recipientis and therefore according to the different dispositions of the Multitudes and of the Disciples they learn different Lessons and in a different manner The Multitude have a veil upon their heart in the reading of Moses so that they are capable only of parables and literal understanding of the Word as the Scribes and Pharisees taught The Disciples heart is turned unto the Lord and the veil is taken away 2. The Multitude are under the Law and the compulsion of the Law and are brought to obedience by the terrours and threatnings of the Law Oderunt peccare mali formidine poenae Evil men hate to offend for fear of punishment 2. The Disciples are not under the Law but under Grace They willingly obey the Righteousness of the Law without any compulsion at all Justo non est Lex posita the Law is not made for the Righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oderunt peccare boni virtutis amore Good men hate to offend for the love of Virtue Observ The Lord will have his Law learned as well by his own Disciples as by the Multitude Obj. The Disciples of Christ believe in the Lord Jesus Christ We are in such a Babel like that Gen. 11. that we understand not one anothers speech What mean we here by belief in the Lord Jesus Christ Mark what belief the Apostle propounds to us in himself Phil. 3.9 10 11. That I may be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ c. Mark what belief he exhorts the Colossians unto read Col. 2 6-12 Faith in the operative power of God Rom. 6.8 Faith and Obedience are all one See the Notes on Esay 3.10 Exhort I have already exhorted those who sit in Moses's Chair to do the work of Moses But we are now exhorted to yield to the attraction and drawing of Moses See Notes on Gen. 1.28 NOTES AND OBSERVATIONS UPON MATTHEW XXIII 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to you Scribes and Pharisees hypocrites for ye pay tythe of mint and annise and cummin and have omitted the weightier matters of the law judgment mercy and faith these ought ye to have done and not to leave the other undone PAying Tythes was never yet any Argument of my Discourse in this or any other place although perhaps in regard of some I have as just cause to complain as another man But if I had a purpose to speak of that Subject this place of Scripture gives no countenance to it but ranks paying of Tythes among minora Legis the less things of the Law though our Lord saith that those things ought not to be left undone These words contain a denunciation of a wo to the Scribes and Pharisees hypocrites for a breach of their duty Wo c. And 2. A direction of them for the due and orderly performance of their duty These ought ye to have done and not to leave the other undone Their breach of Duty consists 1. In Commission an intense performance of smaller Duties ye tythe mint c. 2. In Omission a remisness and neglect of greater Duties ye have omitted the weightier things of the law 1. An exactness and overdoing of the less Commandments ye tythe mint c. 2. An underdoing or rather a not doing of the greater Duties ye have omitted the weightier matters In the words we have these three Axioms 1. The Scribes and Pharisees hypocrites paid Tythe of Mint Anise and Cummin 2. They omitted the weighter things of the Law Judgment Mercy and Faith 3. Our Lord for these sins denounceth a wo to the Scribes and Pharisees Hypocrites 1. The Scribes and Pharisees hypocrites paid Tythe of Mint Anise and Cummin The word we render Anise is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not signifie Anise but Dill which in the V. Latin is rendred Anethum as the High and Low Dutch have Dylle which is quite another herb different in kind from Anise which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Anisum yet herein all our printed English Translations are out which our last Translators have followed That which seems to have misled them was the old English word Anet which signifieth the same which we call Dill and is in the French Bible and in our English Manuscript The Scribes and Pharisees hypocrites tythed Mint and Dill and Cummin Who were these Scribes Who else but the great learned men in the Letter of the Law Learned they were for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Teacher were all one Their Learning was altogether in the Letter of the Scripture and therefore they are called in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Low Dutch fitly turns the word Scriftgeleerden Learned in the Letter This Learning of the Scribes was in the Letter of the Law and therefore they are called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawyers sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers of the Law Such as these are all Teachers of the Letter only whether of Law or Gospel The
God loseth the light of his countenance falls into darkness unbelief perplexity and terrors of conscience inextricable darkness and doubtings torments the hell and condemnation and every wicked man is in this hell upon earth but that which makes him less sensible of it he is wheedled with pleasures and profits which take away the horrour and sense of it As the sound of Trumpets in Tophet dampt the din and noise of the Children burning in the fire 2. To cast into hell is to adjudge unto torment and separate from the presence of God according to the sentence and doom of the ungodly Depart from me ye wicked into everlasting fire Mat. 25. this Matth. 10.28 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy body and soul in hell 3. He hath power to do this so Mat. 10. he can or is able to do it to destroy body and soul in hell He is Jehovah who can give being and cause also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Reason He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius Abundance of goodness an Autarchy He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the three principles of action 1. Knowledge 2. Will 3. Power Isa 31.3 Power includes abundance of 1. Authority 2. Strength Ecclus. 39. He is also able to destroy or cause utterly to perish Isa 13.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howle ye for the day of the Lord is at hand it shall come as a destruction from the Almighty Observ 1. Observe the final estate of ungodly men Hell torments of hell everlasting fire prepared for the Devil and his Angels everlasting weeping wailing and gnashing of teeth This was figured by Shinar shaking gnashing of teeth the valley of wickedness Chaldea as the Devils Vr Chaldeorum the seat of Devils the dwelling of Nimrod i. e. the Great Rebel This Hell hath been questioned by many and denied by some in these late times which as they say of Africa semper aliquid monstri peperit hath brought forth alwayes one monstrous birth or other But this was most suitable for the Devils great design for whereas the nerves and sinews of Kingdoms and Common-weals were cut in sunder no praise no reward of Grace and Virtue no dispraise no punishment of sin and vice What hindred the Devils Kingdom from being set up and advanced but only the terrors of hell and pains of the damned after this life how serviceable then must they needs be to the Devils kingdom who taught and yet teach a necessity of sin and take away the punishment due unto it the hell of the damned and that contrary to so many testimonies throughout the Scripture Observ 2. Ungodly men are cast-aways such as God casts into hell such fruitless branches as draw no sap of Grace from the stock of Life Joh. 15.6 They who abide not in the Stock are fuel fit for the fire of hell The wicked shall be turned into hell and all the people that forget God Psal 9.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell it self Dreadful is the sentence of the Judge Matth. 25. discedite à me depart from me i. e. from righteousness peace joy all good and therefore into all unquietness anxiety trouble torment God is omne bonum what ever spiritual good and whatsoever hath being so he answers Moses Ego sum qui sum ostendam tibi omne bonum when he shews him himself whereas therefore some comfort might be conceived from hence that when the Lord bids them depart from him then there might be an end of torments for to depart from him should be as much as to cease to be But alas to be a cast-away is worse than not to be as our Saviour reasons concerning Judas It had been good for him that he never had been born Mat. 26.24 and as the supernatural being of God infinitely transcends all created beings of men and Angels and all that good exceeds infinitely all created good even so presentionally the non-entity the not being of the damned is a supernatural non-entity and the evil infinitely transcends and exceeds all created evil And as the Lord saith to the blessed ones Come ye blessed of my Father take possession of all good of the chief good so to the cursed Depart from me the chief good all good into the chief of evils even all evils 3. He hath power to cast into hell Salvation is of pure Grace Of his mercy he saved us it is of his mercy that we are not consumed even because his mercies fail not Thou art merciful for thou rewardest every man according to his works When he kills and casts into hell it is imputed to their sin The turning away or the ease of the simple slayes them and the prosperity of fools shall destroy them Prov. 1.32.6.32 The adulterer destroyes his own soul 11.3 The wicked shall fall by his own wickedness 21.7 The robbery of the wicked shall destroy them but God himself is said to save us of his mercy he saves us he disswades us from perishing why will ye be smitten any more Why will ye dye O house of Israel Our God O ye friends of Jesus Christ he hath not made death or hell he hath from the beginning divided between the light and the darkness the life and the death good and evil heaven and hell and given us forewarning of them Deut. 30. Wisd 1. 4. After he hath killed he hath power to cast into hell Death is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all this is the Philosophers reason why death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he it is the end of all things Not so for after the Lord hath killed he hath power to cast into hell 5. The Lord hath greatest Sovereignty Imperium meum Deut. 32. I kill and make alive Isa 45.7 This is the difference between Gods Power and the power of all the petty Gods upon earth The Lord saith of them that they kill but by divine permission only and no otherwise He saith not they have power to kill Thou couldst do nothing except power were given thee from above posse nolle nobile est Repreh From the notion of Gehennah this point justly reproves our frowardness and untowardness unto all what the Lord commands us but our forwardness proves wilfulness in serving God our own way that we our selves make choice of What 's more dear to Parents than their Children yet even these they parted withall and burnt them in the fire to Moloch Ahaz burnt his Son in the fire 2 Chron. 28.3 Yea they sacrificed their sons and their daughters unto Devils Psal 106.37 38. Jer. 7.31 This God commanded them not nor came it into my heart saith the Lord if he should command us that as to Abraham ought we not to do it as Naamans Servant reasoned with him how much more ought we when he commands us only to wash and be clean when he commands us to offâ—r up our bodies as a reasonable service unto him to mortifie our earthly members when
said seeing ye shall see and not perceive yet this blindness proceeds from themselves Act. 28. and then it is just with God to give them up Observ 2. Note the reason why Gods Kingdom comes not in these last dayes but the Devils Kingdom that prevails and is set up almost universally The true reason is the want of Faith men believe not I know well we all boast every one of his Faith See Notes on James 2.21 The world is full of such a false Faith but where is that Faith whereof the Lord said Luk. 18. Men believe not the great design of God Amos 9.8 See Notes on Zeph. 1.7 Thus because men believe not the Lord works his work he sends the Chaldeans See this in some Examples Covetousness prevails c. Repreh The great unbelief in these last dayes the Lord as he works a work of judgement and wrath and that in our dayes so he works a work of mercy and grace in our dayes also And what is that work of Grace This is the work of God that ye believe Joh. 6.29 This work wrought in us is imputed and ascribed unto us 1 Thess 1.3 Your work of faith and therefore it is Gods command unto us that we believe in Christ 1 Joh. 3.23 Now what is that which we are to believe 1. That God gives us the Eternal Life Tit. 1.2 1 Joh. 2.25 2. That the sin which intervenes and hinders us from the Eternal Life is done away or doing away through Jesus Christ This object of our Faith is proposed unto us vers 38 39. Exhort Take heed what we hear See Notes on Hebr. 2.1 Observ 4. The Rabbins in the end of the Books of Holy Scripture are wont to write these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and of good courage It is the common and most usual farewell among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek so in the Latin Vale i. e. properly be strong be valiant Ye believe through Christ his merit and his power and efficacy the remission the putting away of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vale It is the Apostles method 2. Pet. 1. ye have obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Add to your faith vertue Exhort Believe the remission of sins it 's the glad tidings which the Apostles bring The Gospel of remission of sins was preached to the Antiochians Who were they in their mystery Who else but such as were contra currus averse and opposite unto the chariot of war they were peaceable men and the Doctrine of Peace was to be preached unto the house where the Son of Peace was and therefore the Apostle calls them Men Brethren Abrahams argument unto Lot Gen. 13. Acts 13.26 Men and Brethren Children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent They walked in the steps of Abrahams Faith Some Additional NOTES on ACTS 13.38 39. With a Conclusion of this Third Volume in an humble Prayer to God in the words of the AUTHOR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THese words are part of a Sermon of the Christian Faith preached by the Apostle The Analysis see before and in Zeph. 1.10 His doctrine is touching the remission of sins cleansing from sins The Author of both Means of obtaining both His Application is 1. Instruction 2. Commination 1. Instruction that by David is meant Christ. 2. Commination that we take heed All which are comprised in these Axioms 1. Remission of sins is published by Christ to believers 2. We cannot be justified from sin by the Law of Moses 3. Every one who believes in Christ he is justified from all things from which he could not be justified by the Law of Moses 4. The Commination with Exhortation followeth That we take heed lest upon our unbelief and disobedience that befall us which is spoken in the Prophets 1. That Remission of Sins is published by Christ and that we cannot be justified from sin by the Law of Moses is agreed upon by all but how every one who believeth is justified from all things from which he could not be justified by the Law of Moses This I doubt is not believed by all though it be necessary to be known to all I shall therefore spend no time in handling the two former but speak only of the latter and the Commination and Exhortation 3. Every one who believes in Christ is justified from all things from which he could not be justified by the Law of Moses Quaere 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified 2. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things 1. Vulg. Lat. hath remissio peccatorum annunciatur ab omnibus 2. Interlin Peccatis 3. English Manuscript from all sins 4. I conceive it 's better read in the largest sence all things because hereby may be understood all whatever the believing Soul is justified freed and cleansed from See Notes on Job 19.25 but so that principally also sins be here meant which are the true evils and causes of all the penal evils for so Matth. 1.21 Rom. 6.7 3. The Law of Moses We cannot be purged by the Law of Moses The Law of Moses is here set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction we read of a three-fold Law 1. The Law of Man as the Law of the Medes and Persians 2. The Law of God which is the Law 1. Of the Father by Moses 2. Of Christ Gal. 6.2 3. Of the Spirit of Life Rom. 8.2 3. The Law of Sin Rom. 7. Reason 1. In regard of the Law of Moses which consisting in Carnal Ordinances is weak Hebr. 7.19 it makes nothing perfect and 10.4 impossible by it to do away sin Reason 2. In regard of Christ and of the Law of the spirit of life which is in Christ Jesus our Lord. Reason 3. In regard of Faith Rom. 8.3 4. 1 Joh. 5.4 Observ 1. An unbeliever is an unclean an unjust person he hath not received the justifier and cleanser Tit. 1.15 16. where defiled unbelieving and disobedient are all one quae immergunt homines in perditionem Observ 2. Moses is commonly rendered drawn out of the water Vide Onomasticon Exhort To believe in Christ Joh. 1.12 Rom. 3.28 and 5.1.9 1 Cor. 6.11 Gal. 2.16 for so a man is justified by the faith of Christ and 3.2.24 Reason Christ is the end of the Law for righteousness to every one that believeth Rom. 10.4 The Apostle there puts the difference between the righteousness of the Law and the righteousness of Faith and makes Moses in whom the Jews trusted the Umpire and Arbitrator between them The Law saith He that doth shall live The
built up for ever Mercy and Truth pretence of Truth without Mercy that would reign It is commonly said that the pride and covetousness and ambition of the former Governours brought the world to that pass wherein it was and truly I dare not excuse them but we are much wronged abroad whether we be teaching or such as would be ruling Elders if we be not altogether as proud and ambitious and covetous as they were and therefore let us take heed lest we continue and increase Gods Judgements among us and provoke him to take away this and all other Government from us Truly the sins of all ranks and orders of men bid fair for such an Anarchy or want of all Rule as ye read of Isa 3 1-8 and therefore we may justly fear that the Lord will make us as the creeping things that have no Ruler over them Hab. 1.14 Consol Here is singular Consolation unto the weaklings the Children that are partakers of flesh and blood who are righteous as yet by the righteousness of the Law and desire to be justified by the righteousness of the second Adam God the Father by his Law hath begotten in them a good will unto Jesus Christ the second Adam and his Righteousness But alas the Law is the strength of sin 1 Cor. 15. and occasions sin to reign more tyrannically and death by sin And because the Children are partakers c. Heb. 2.14 When Pharaoh is most tyrannical the people cry out unto their God and then he sends the true Moses Let us hear holy David speak his experience Psal 18 1-4 The sorrows or the cords Marg. of death compassed me about the floods of Belial i. e. the Devil that hath the power of death Hebr. 2.14 15. vers 5. The sorrows or cords of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. In his distress he calls upon the Lord and what comes of it vers 16 17. the like ye have Psal 116.1 and Psal 142 1-7 Rom. 7.24 25. Repreh 2. Those who in this very nick of time when the Kingdom yea the whole Christian world is in a suffering condition are yet so unseasonably ambitious of Rule that even now they contend for it as the Disciples of Christ when he told them of his passion strove among themselves who should be the greatest Luk. 9.46 This is just Adams property 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not much more seasonable to suffer with him As he taught his Disciples upon that occasion Can ye drink of the Cup c. Matth. 20.20 To die with him that we may live with him to suffer with him that we may reign with him Repreh 3. Those who sleight and despise the life See Notes in Col. 2.12 Repreh 4. Those that despise the true sent Ministers of God Luk. 7.32 to be sure the fault is in the Minister If of an austere life as John then he lives like a Monk or if loving and familiar then who is he acquainted with but men without any Religion in them John comes in the way of Righteousness but men will not go out of their own way to meet the Lord in his way And may not this be truly applyed to the men of this Generation who disparage and vilifie the Life that must Reign so far are they from admitting it to reign over them Men are not ashamed to say that the Heathen live better lives than we do Yea that the Jesuites that the Pharisees Difficile est dissimulare diu Death reigned from Adam to Moses These words contain the duration and continuance of the Tyrant Deaths reign with the terms when it began and when it ended I must here remember ye 1. Who this Tyrant is 2. What his reign is 3. What is here meant by Adam 4. What by Moses 5. How Death is said to reign from Adam to Moses 1. This Tyrant Death is not only Natural but also Spiritual and Infernal the first-born of sin the Nephew and Grand-child of the Devil as ye find his Genealogy Jam. 1.15 Job 18. it is otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Rom. 8.6 to be carnally minded according to the extent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may turn it the mind and affection of the flesh and so our Translators Col. 3.2 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set your affection and in the margin mind so that according to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and affection of the flesh which is said to be death So that a carnal mind carnal thoughts reasonings imaginations carnal will love desire hope fear joy grief all these are Death 2. This Death is said to have reigned The word is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that we may understand it so to have reigned that it doth reign as I fear we shall find it doth for wheresoever there is such a carnal mind will and affection there is the reign of Death 3. By Adam we understand not only the person of Adam the first but the nature and that corrupted in every man which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man or natural man 1 Cor. 2.9.14 and this is here meant 4. Moses may be understood 1. Properly and personally 2. Figuratively 1. Properly according to the history of him Exod. 2. and so ye have his Name and Etymologie of it Exod. 2.10 2. Figuratively and so by Moses we understand 1. The Law given by Moses Luk. 16.29 Joh. 5.45 2. Christ the end of the Law 5. How did Death reign from Adam to Moses The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from may note a time or Epocha and a cause 1. A time and so the reign of Death from Adam's transgression unto Moses's Law is Two thousand four hundred and fifty years 2. 1 From Adam as a cause as a Common Parent polluting and defiling his Posterity vertually contained in him as a common Root So Levi was in Abraham's loyns c. 2. As a common polluted nature in every one propagated from Adam and inclining and disposing every one to the same transgression and it is true That Death reigned from Adam to Moses 'T is also true that sin and death and he that hath the power of sin and death i. e. the Devil reigned from Adam to Moses yea and yet reigns in every man from Adam that common sinful nature in him till Moses till the Law Varro tells us a story that when the Sabins entred Rome the Fort on the Capitol was committed to one Tarpeius He had a Daughter a Vestal Virgin called Tarpeia she let in the Sabins and she covenanted for what they bare on their left arms understanding their bracelets of Gold and Jewels and precious Stones which they wore on their left arms but they cast all their shields upon her and so destroyed her and entred the Fort. So our Mother Eve was taken with the lust of the eyes Gen. 3.6 Adam and every one of us have a Fort to
Moses to name only Moses and the Heathen Law-givers against whom the Prophet Isaiah denounceth a wo Chap. 10.1 Wo unto them that decree unrighteous decrees and write grievousness which they have prescribed And truly both these would follow were it so that the Law per se directly and properly were the cause of our passions and motions stirred up in us by the Law and of the fruits brought forth unto death The Apostle therefore wisely and timely distinguisheth between what the Law directly and properly doth and what sin doth by occasion of the Law 1. First he tells us what the Law directly and properly doth vers 7. What shall we say is the Law sin God forbid and he proves it For that which discovers sin to be sin is not it self sin But the Law discovers sin to be sin And therefore the Law it self is not sin Now that that which discovers sin to be sin is not it self sin appears from hence because no man on set purpose doth that which he knows to be sin but what he thinks good saith Dionysius Areop because either true or apparent good is that which all men naturally desire Seeing therefore the Law discovers sin to be sin yea forbids sin yea accuseth the sinner for sin it cannot be the cause of sin but rather indeed the cause why a man should not commit sin and therefore the Law is not sin no the Law is holy just and good vers 12. But how then comes it to pass that the motions of sin are stirred up by the Law This comes to pass by accident not causally but occasionally therefore 2. The Apostle shews what sin doth by occasion of the Law vers 8. Sin taking occasion by the Commandment it wrought in me saith he all manner of concupiscence and vers 11. sin taking occasion by the Commandment deceived me and vers 12. Sin by the Commandment became exceeding sinful For greater manifestation of this he transfers the business as to himself by a particular and personal instance which is the Text I was alive without the Law once wherein we have a two-fold estate of the man 1. Before the Law came 2. after the Law came 1. Before the Law came and herein for explication two things must be opened 1. Of whom the Apostle speaks this of himself or some other man when he saith I was alive without the Law 2. How he is to be understood when he saith he lived without the Law 1. Who is this I and of whom speaks the Apostle this Who this I in the Text is and of whom to be understood there hath been and yet is among some great disputation such a strife as was for Homer by the seven Cities My purpose is according to my profession and my engagement when I first entred upon this argument without taking part or siding with flesh and blood and without acrimony or bitterness which commonly attend on controversie to endeavour according to the irrefragable dictates of Gods everlasting truth to compose the differences among us concerning the Law And therefore I shall not name the Disputants lest I should revive their disputes They say Juvenal occasioned at least many to be lewd and vitious by too open and plain discovery of their vices Some of the Ancients that I say not also some of latter times who have presumed by their Authority to be Mallei haereticorum to beat down hereticks and their heresies have in the event proved Mallei haereticorum in a worse sence the forgers and contrivers of heresie And whereas they thought to beat down a few they have hammered out a many 1. There are who understand this man in his pure naturals But in what man can any one instance since the fall that was in his pure naturals that this Text may be understood of him 2. There are who understand this man to have been a rational man since the fall but was there ever any such rational man since the fall without a law to regulate his reason for surely he had either the written law or the law of nature born of him 3. Others conceived him to be a man under the Law but that he could not yet actually be as he saith himself I was without the law once and we now speak of him as such as without the Law for the avoiding therefore of further disputes we may understand That the man here mentioned is the earthly the natural man who although he have had some knowledge of the Law though the Law hath not hitherto wrought upon him it hath not yet made any discovery of his sin it hath not come home pressly to him like Nathan to David and said Thou art the man And if we understand the man in the Text thus It matters not much of what person definitly the Apostle speaks this of himself or of some other since he himself and all others have been in the very same condition But you 'l say he speaks of himself yea vers 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I my self what more plain Answer He doth so yet this may be docendi gratiâ as we speak as we are wont for instance sake to name our selves or some other Thus in the Civil Law Titius and Sempromus are the subjects of many Law Cases And we have persons also in our common Laws who are the subjects of many Cases But doth the Apostle use any such kind of Rhetorical Figure Answer You shall judge 1 Cor. 1. The Apostle reproving them for the contentions and divisions among them vers 11. It hath been declared unto me saith he that there are contentions among you Now this I say that every one of you saith I am of Paul and I am of Apollo and I of Cephas and I of Christ Were Paul and Apollo think you two of the persons whom the Corinthians strove for ye shall hear him speak for himself 1 Cor. 4.6 These things brethren I have in a figure transferred to my self and to Apollo for your sakes that ye may learn in us not to think of men above that which is written that no man be puffed up for one against another a sin too too usual among us and I fear more frequent than it was in Corinth However this may be true that the Apostle spake of himself in the Text or of another I contend not so we understand himself or some other to have been in this condition as most certain it is the Apostle and every man else hath been he lived without the law once But 2. How can this be understood that he lived once without the law What law is here to be understood Here is again a controversie what Law is here understood the Law Natural or the Law Moral It is not material whether Law we understand since the moral or written Law is founded in the Law of Nature But the question here is how the man could live without the Law since the Law followeth the sin close at the heels as Jacob did
and the Vulg. Latin Castellio and Erasmus have reâ—ixit and the ancientest English Manuscript that I believe is extant turns the Text thus When the Commandment was comen sin lived again which may be understood according to the mans knowledge of it Jerem. 31. according to the power and strength of sin 1 Cor. 15. Sin therefore is said to revive when having been dead as it were she now puts forth her strength and sheweth her self to be alive but how upon the coming of the Commandment doth sin revive Not as if the Commandment caused the life of sin and so positively quickened it and enlivened it as a cause of it for the Law is the greatest enemy of sin and most contrary to it and in all things opposeth it and tends to the destruction of it but as by Antiperistasis one contrary is by another intends and strengthens another as in the summer time while the weather is hot the heat of the fire doth not put forth it self but when the cold winter comes then the heat encreaseth so while we live without the check and correction of the Law sin puts not forth it self in its strength but when the Law comes which is contrary to the sin as cold to heat then the heat of concupiscence discovers it self The fire lies hid and raked up in the ashes and appears not but if you cast water on it then it discovers it contrary nature And as contrary is the Law to sin as water is to the fire and though it lie hid while the man lives without the Law yet when the Law comes then sin shews it self then iniquity burns like a fire as the Prophet speaks The Lion when he walks as also the Cat which resembles him he puts not forth his talents but when a prey appears The reason in regard of Satan all his goods are in peace Luk. 11.21 till the Law come to disturb his possession and then he perceives that his kingdom in the man is toward an end and that he hath but a short time Revel 12.12 which is not to be understood only of some certain time of the Church though so it be very true but in respect of every man it 's when he rules and the Law comes therefore he bestirs himself the more his free-hold the mans mind heart and will is called into question and therefore so he deals with us as we with him Mar. 9.17 20. He cast down him that was possessed and some said he was dead In regard of his Serpentine subtilty for whereas the Law consists most what of prohibitions forbidding such and such acts to be done Thou shalt not steal commit adultery covet c. The subtle spirit in the man suggests unto him a suspicion it is not for any evil in the act forbidden but rather surely it must be some notable good pleasure profit or credit in the doing that act which is prohibited otherwise it would not be forbidden him and that it is not love but envy in the Law-giver which made him forbid the act unto him As for example in positive Lawes if men of mean rank and quality being forbidden to play at Cards or Tables which others of greater rank might do should suspect that it is not for any evil in the Game but rather there might be some singular pleasure in them which therefore the great men envied them and would keep proper to themselves Such a suspicion as this was conceived by the Mother of all Living and is inherited by her Apostate Children who live without the Law The Serpent deceives us also by his subtilty and makes us suspect that the Law-giver inhibits us the eating of the forbidden fruit meerly out of envy lest our eyes should be opened and we should be as Gods knowing good and evil and so we should be too wise and therefore maugre all prohibitions we will taste of the forbidden fruit though it cost us a Fall as it cost them 2. In regard of this false assumed freedom for the man that lives without the Law is impatient of any curb or check from a Law but conceits that the most equal and just laws of God infringe the liberty of the Subject and this is the condition of our first birth we are born as the wild Asses Colt saith Zophar Job 11.12 and we can by no means endure to be tyed by the bonds of the Law but when they are laid upon us then we will not be bound See Notes in Psal 94.12 3. In regard of the Law which howsoever weak and impotent and not able to expel sin yet an enemy it is unto the sin and though not able altogether to rout it yet it can discover it trouble it and tye it provoke it and stir it up like a weak purger c. As it is said that the children of Israel could not drive out the inhabitants of the Land which were too strong for them Josh 13. Observ 1. Observe here how the Scripture warily distinguisheth between a true cause properly so called and an occasion the Commandment coming is not a cause that sin revives but an occasion only for if we look at it as a cause being directly adverse and contrary to sin it would rather kill the sin then quicken it and give life unto it and therefore the Apostle saith not That the Commandment coming gives life or quickens the sin but upon the coming or appearing of the Commandment sin revived This distinction is of great consequence and for want of observing it we are subject to run into manifold and great errours for oftentimes it comes to pass that the Lord puts an occasion into our hands which for want of right distinction we take for a cause Thus the King of Babylon's Present was the occasion not the cause of Ezechiah's Fall 2 King 20.12 Deut. 13.1 2 3. The Prophet perswades to other Gods and this he doth by giving a sign and this sign comes to pass is not here then a fair occasion of following of other Gods No saith the Lord for the Lord your God tryeth you c. For this end the Lord left of the Canaanites to prove the children of Israel Judg. 2.22 whether they would continue in the ways of the Lord and walk therein as their fathers had yea or no and Judg. 3.1 5. Did this concern them only or us also Surely these things were written for our Examples which yet we understand not aright but mistake these as if they were a cause which indeed are only an occasion for what is more ordinary than to say that the reliques of sin which are the Nations remaining in our Land are left to humble us The Lord saith otherwise as that they were left as occcasions thereby to prove Israel whether they will keep the way of the Lord to walk therein as their Fathers did or not They were left there to prove Israel by them That the children of Israel might know and teach them war Judg. 3.1 2. For though the
check of the Law without remorse of conscience heretofore was this a liberty or a wildness was this a soundness or a sickness was this a life or more truly a death Afflict not thy self too much poor soul for these unruly motions of sin but consider with thy self if these be wicked sinful abominable and loathsome to thee What wert thou when thou wert one and the same with them when thou livedst in them without the Law thou wert one with them thou wert incorporate with them into the body of sin O rather magnifie the grace and goodness of thy God who looseth the bonds of thine iniquities who discovers thy sin to be sin and for sin condemning sin Rom. 8.3 who now undertakes the cure of thy spiritual ulcers This large suppuration and mattering this abundance of filth proceeding from thy wounds is an argument of strength and soundness in the inward parts that thou now feelest the deadly darts of Satan it s a sign of some life in thee where there is sense there is life and è contrà if thou perceivest thine own unrighteousness endeavour to find it more if thou seemest filthy to thy self be more filthy so we understand that Revel 22.11 Exhort Doth the Law come Doth thy sin revive Then let us be exhorted to live no longer without the Law but let us entertain the Law as we would welcome a guest For Motive hereunto consider the manifold blessings upon the obedient Deut. 28.11 The Lord shall make thee plenteous in goods spiritual goods the holy Spirit it self he shall bless thee in the land which the Lord gives thee the holy land or land of holiness Consider the curses upon the disobedient upon the out-laws The penalty of an out-law according to our Laws is loss of goods loss of the graces of Gods Spirit loss of lands loss of the holy Land Yea the out-laws caput gerunt luporum any one that meets thee may kill thee saith the Lawyer They are out of protection of the Laws for meritò sine lege periunt qui secundùm legem vivere recesserunt And such out-laws are we all while we reject the Laws of our God no better than Cain conceived of himself like fugitives and vagabonds upon the earth without any benefit of Gods Laws that who ever findeth us may slay us Aliens from the Common-weal of Israel strangers from the Covenant of promise having no hope and without God in the world Eph. 2.12 O Beloved As knowing the terrour of the Lord we perswade men Let us let us I beseech ye so many as are yet out-laws in-Law our selves before the Decree go forth ye know the out-law if sought and called in five several Counties refuse to come in and answer to the Law pro exlege tenebitur he is held as an out-law and those penalties pass upon him O how long how often hath the great King of kings himself sought his out-laws who ought to have sought unto him By how many Messengers hath he rising up early and sending them wooed us to come O how lowly how infinitly below his state hath he stooped to winn us to be merciful to our own souls What a low condescent is that that 2 Cor. 5.20 We are Ambassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God NOTES AND OBSERVATIONS UPON ROMANS VII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dyed and the commandment unto life was found to me unto death THE coming of the Law hath a double event 1. One in regard of sin 2. Another in regard of the man 1. In regard of the sin that revived 2. In regard of the man he died I call these events not effects of the Law for effects proceed from and depend upon causes truly and properly so called and so it cannot truly be said that the Law coming caused sin to revive and caused the man to dye but occasioned both for an event answers to an occasion or a cause by accident as an effect answers to a cause per se and truly and properly so called In these words therefore we have two events of the Law coming to the man 1. Sin revived 2. The man dyed I spake of the first I now proceed to the second event of the Law 's coming The man dyed Herein for our berter proceeding we may enquire 1. How he may be said so to dye 2. What death the man dyed 3. How upon the coming of the Law the man dyed 1. What death the man dyed privations are best known by their opposite habits and therefore as life is three-fold so likewise is death There is a life of 1. Nature 2. Grace 3. Sin And there is a death opposite unto that life of Nature Grace Sin 1. Of the first death these words are not to be understood for the man lives his natural life both under the life of Grace and the life of sin The question therefore lies between the two other deaths whether of them two is here to be understood whether the man may be said to be dead unto the life of Grace upon the coming of the Law or rather 2. dead unto the life of sin I find most Interpreters both Ancient and Modern agreeing that the former is here to be understood namely that the Law coming occasioned the death unto the life of Grace and that the Law coming the man dyed from his life of grace But under correction of better judgements I conceive that that death cannot here be meant by the Apostle for if we should understand that upon the coming of the Law the man then dyed from the life of grace then before the coming of the Law the man should have lived the life of grace for he is said to dye from that life which before he lived but that cannot be For before the commandment came he lived not the life of Grace as appears evidently out of the Context for before the commandment came he lived a lawless life a life without the law the life of sin And therefore when the commandment came he is here to be understood to dye from his sinful life which is that life which he lived before the commandment came 2. How may the man be said to dye The man is said to dye when the sin offers it self as a life unto him and he is a dead man unto the motions of it When therefore sinful thoughts represent the objects unto the man and he rejects them he is said to dye unto them Thus when envy pride covetousness c. present themselves unto the man for so many lives and the man still continues in the denyal and rejection of them He may be said to dye so many several deaths As when the Law comes sin revives and puts forth all her force so it comes to pass that the man dyes every day as the Apostle protesteth 1 Cor. 15.31 and 2 Cor. 11.23 he tells us that he was in deaths often 3. But
Porch that 's the fear of our God and the fear of the Lord is clean and holy Psal 19.5 through that we depart from evil if we stay in the Porch we shall never enter into the HOLY the second part of the Temple yea we must first come to the Laver the water of Regeneration and there wash our hands in innocency and so come to the Altar of our God the patience of Jesus Christ and offer up our selves as a lively sacrifice to our God Here offer we up our trespass-offering and our whole burnt-offering such guests the Lord welcomes to his Table Eat O my friends drink yea drink abundantly my well beloved our bodies being washed with pure water and we abstain from fleshly lusts 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Commandment if just or righteous 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth two wayes or severally implying that Justice is more properly that Virtue which is not exercised by one alone but with reference to another as Aquinas saith of it it 's aliena virtus a virtue in us whereof our neighbour hath a share According to the thing it self we must know that justice is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 'T is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is such according to that light of God in us which we call Natural Reason whether there were any written Law enjoyning it or no as not to kill not to bear false witness c. 2. 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is such by positive institution such as we call our positive Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This epithet or adjunct of the Commandment disposeth and setteth the man in order to his neighbour whch that we may the better understand we must enquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which we turn just and righteous and what the thing it self is signified by it First 1. Justice or Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature or natural reason is either general and universal righteousness or special 1. General of which that well known Verse is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tully turns thus Justitia in sese virtutes continet omnes This is defined by some to be all and every grace and virtue Justitia est omnis virtus or more largely est virtus secundùm quam aliquis vult operatur rectè So the Philosopher defines it Eth. 5. Others Justice is the greatest beauty and splendor of all virtues and graces according to which men are called just and righteous ones and indeed it signifieth no other than Christ himself unto us who is made unto us righteousness 1 Cor. 1.30 According to this large notion righteousness and holiness are oftentimes taken promiscuously one for the other as Hebr. 12.10 11. what is called holiness vers 10. is called righteousness vers 11. whence it is that 1 Cor. 6.11 Ye are washed ye are sanctified ye are justified The special righteousness is that which is contained in the Moral Law which we shall have occasion to speak of in the next adjunct of the Law where the Apostle saith the Commandment is good Mean time that Justice which is here intimated unto us where the Apostle saith the Commandment is Justice is the righteousness of the Judicial Law that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by positive institution that which hath the force and obligation not from the nature of the things enjoyned though much of these be said but also from the Authority and Ordination of the Law-giver who enjoyns them For as by the Authority of the Law-giver and prescript of the Ceremonial Law the man is disposed and set in order towards his neighbour so that as the Ceremonial Law is figurative so likewise is the Judicial Law according to that which we read 1 Cor. 10 11. Omnia in figuris contingebant illis c. not omnia haec sed omnia as it is read in all ancient editions and cited by the ancient Fathers Now that we may know the fabrick and sphere of the Judicial Law the just Commandment here spoken of and how it orders one man unto another ye may understand that the Judical Law respects the Common-wealth of Israel and Society of the Jews and that either 1. In it self or 2. In regard of the strangers and enemies of it 1. In it self and so it prescribes rules 1. For those who live in luce communi vita the duty of 1. Superiors towards Inferiors 2. Inferiors toward Superiors 3. Equals among themselves 2. The duty of those who live a private and domestick life wherein we have three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations and the duties of every one of them to the other 1. Of an Husband toward his Wife and of a Wife toward her Husband 2. A Father toward his Children and a Child towards his Father 3. A Master toward his Servant and a Servant toward his Master And this is a Synopsis a view of the Kingdom and Common-wealth of Israel in it self considered 2. Being considered in respect of others they are either friends or enemies unto them and accordingly there are Judicial Laws informing them in their duty toward them In respect of every one of these the Lord hath prescribed Laws and those just ones for whereas the second great Commandment is love to our neighbour so great that he who loves another hath fulfilled the Law Rom. 13.10 The cords of this love bind the Superiour to his Inferiour and the Inferiour to his Superiour equals to equals private combinations among themselves and the whole Common-wealth in defence of it self and its friends and allies and against the enemies of both According to this Law of Love judgement ought to run down like waters and righteousness as a mighty stream from the superiour to the inferiour To this purpose is the just Commandment touching the Election and Duty of a King Deut. 17.14 The choice of Judges and Officers in all their gates beside that great Judicatory at Jerusalem the Commandment touching their duty to hear the causes between their brethren to judge righteously between every man and his brother and the stranger that is with them Deut. 1.16 Laws for the due progress of justice preventing occasion of injustice as taking bribes and rewards commanding justice to proceed secundum allegata probata by testimony of two or three witnesses prescribing punishments according to demerits of evil doers As righteousness runs down from the head and hath an influence upon the body so it is derived by the holy Commandments as by veins unto the several parts and members of the body allotting and securing unto every man his own possession and prescribing rules of communicating common cases of our neighbour and his goods Deut. 22.1 If thou seest thy brothers oxe or his sheep go astray thou shalt in any case bring them again to
God's Love of Righteousness and the propagation and preservation of it which could not be wrought by any means so convenient as by writing the great things of the Law 1. As for tradition that might fail or be corrupted by the Apostacy of some Age as we know de facto it hath been 2. Ancient wayes of conveying the memory of things past to posterity Tradition Hierogliphicks 1. The means of conveying by Hierogliphicks and Pictures was too obscure which although the Aegyptians used and it was that learning wherein Moses was brought up Act. 7. yet experience taught after Ages that such kind of learning was not clear and manifest but left much to uncertain conjectures and therefore however the Romans used it in their Coyns yet knowing how dark an expression it was they added the superscription or writing over or about their Hierogliphicks to signifie what was meant by them The reason why God wrote these great things are 1. In regard of the great things themselves 2. In regard of God the writer of them 1. The things are so great honourable excellent hidden and mystical that they could not be written or dictated by any other than God himself for they are the counterpart of Gods will so the Will of God is expounded by the Law of God Psal 40.8 I am content to do thy will thy Law is within my heart Now who hath known the will of the Lord but the Christ who could state or dictate it but himself 2. In regard of God the writer of them 1. His impulsive cause moving him to write them 2. His end It remains therefore that the only means to propagate them is by God writing them 2. God wrote them out of Love unto his people from his right hand went a fiery Law for them yea he loved the people All his Saints are in thy hand they sate down at thy feet c. Deut. 33.2.3 Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and Judgements unto Israel He hath not dealt so with any Nation nor have the Heathen the knowledge of the Law i. e. of the written Law The end of all other Arguments is most various but the end of writing these great things these multitudes of the Law is for the premonition or forewarning of all Generations and for the signification of Gods will unto them if rebellious and disobedient that it may stand upon record as a Divine Testimony against them Deut. 31.24 25 26 27. if plyable and obedient that the generations to come might know them even the children that were yet unborn c. Psal 78.5 6 7. when the Heathen should be made partakers of these great things when the Lord should build up Sion and when his Glory should appear This shall be written for the generation to come and the people which shall be created shall praise the Lord viz. the new Creatures 2 Cor. 5.17 Whatsoever things were written were written for our learning that we by patience and consolation of the Scriptures might have hope Rom. 15.4 All Scripture was by Divine Inspiration and is profitable that the Man of God may be made perfect 2 Tim. 3.16 The very gift of Writing it self is so wonderful so excellent that it can referr to no other Author but God himself Plutarch tells us that Mercury taught the Aegyptians to write the Latins referred it to Saturn saith St. Cyprian but he and St. Basil referr the gift of Letters unto the true God and he taught his own people first For besides Pliny tells us that the Assyrians Syrians and Phoenicians and Canaanites had the first skill in writing Amaius according to the Churches tradition tells us that Adam taught his Son Enoch Letters who wrote that Prophesie part whereof is extant Jude vers 14. and some other parts are recorded by the Fathers But as the gift of writing must needs be Gods gift so most certain it is that the great things themselves could be written by no other than God himself That a man should signifie his mind unto another one thousand miles hence and one thousand years hence no distance of time or place hindering it it 's a rare invention things not considered are neglected being considered provoke admiration Observ 1. Hence it follows That Gods Commandments are everlasting and shall endure for ever Psal 119.114 This is true but how doth it follow from Gods writing of his Law It 's a Rule in Plato and Plotinus Whatsoever things proceed immediately from God without the intervention or mediation of any second cause they are incorruptible and everlasting But we have a greater than both to confirm this Eccles 3.14 I know that whatsoever God doth is for ever Psal 119.89 Zach. 1. 1 Pet. 1.25 Exhort If the Lord hath written them it 's our duty to read his Letter it concerns the greater or the greatest matters c. It 's a love-letter of our God our Maker unto his Spouse The Spouse if she receive a Letter from him whom she loves she will read it over and over again she would be much in it for therein she reads his mind cold love to read them but once and lay them by but once repeat them lay them up in a precious Cabinet as Alexander did Homers works as the King of Morocco the imitation of Christ as we bind up our Bibles costly and beautifully Books make not a Scholar nor a great deal of reading a Christian if we bind up the Law to observe and keep it we do well Observ 2. See the gracious condescent of the Almighty to his Apostate Creature the Man falls and see his God he stoops to take up the fall'n Man his Wife goes a whoring from him and he vouchsafes to write her not a Bill of Divorce to reject her but a Love-letter to return Jer. 3.1 2. They say if a man put away his Wife and she go from him and become another mans shall he return unto her again No he might not by the Law Deut. 24.4 Yet the Lord offers reconciliation and wooes his Church Thou hast played the harlot with many lovers yet return even unto me saith the Lord his love and mercy transcends the rigour of his Law he hates putting away Mal. 2.16 He sues her by his Love-letter to return unto him Observ 3. Observe with what Authority the word of our God comes unto us it 's God's Chyrographum his own hand-writing and therefore with what reverence and observance ought it to be read it's a Letter that comes from our Superior from the Supreme from the Highest with what love he deals with us as with his familiar friends I have not gone back from the Commandments of his lips I have esteemed the words of his mouth more than my necessary food Job 23.12 Such it ought to be unto the obedient people and ministers of it as it was to Ezech. 2.10 A roll of a Book or letter was sent unto him and a Commandment to eat it and it was in
departs from his own right only for peace-sake and withall he leaves us this Rule for our learning practice and imitation in our travel toward the Spiritual Land of Canaan to part with our own proper interest for peace sake for as Charity seeks not its own so neither doth Peace which is of equal extent with it A greater than Abraham the Prince of Peace himself for peace sake dispensed with his own Right and wrought a miracle to pay tribute lest he should give offence Matth. 17.27 And that which St. Paul saith 1 Cor. 6.7 seems reasonable only to such as he himself was a grown peaceable man an Ambassador of peace why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Love seeks not her own That difference between Paul and Barnabas was jurgium not lis in Charity not with breach of Charity and that not so great as our Translation makes it if well looked into like the division of the Sun-beams which immediately come together again and we hear no more of it Now if differences arise between a believer and an unbeliever a son of peace and an unpeaceable man it is lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make use of the Laws which are in force and use that so perverse unpeaceable and refractory spirits which will not be inclined to peace may be forced and bound to it Nor doth this misbeseem a Son of Peace for as his Father is the God of Love and Peace yet is he severe toward unpeaceable men Deut. 20.12 So may his Son be and that without any wrong at all for 't is no injury done to any man to be compelled to be good and just as much as may be by lawful power when of himself he hath no will no inclination to be so The Law was made for the lawless And as he may make use of the Laws so of the Magistrates though unbelievers for even such a Magistrate by Divine Ordination is the Minister of God for thy good Rom. 13. bono defensionis reparationis Thus whereas the Romans of old had enacted a Law That a Freeman of Rome should not be bound or scourged or imprisoned or put to death under a great penalty We find St. Paul making use of this Law against the Magistrates of Philippi and by that means he escaped imprisonment Act. 16.37 38 39. And the same Law he pleads for himself Act. 22. vers 25. and escapes the scourge and when he was in danger of death from the Jews he made good use of this Law by appealing to Caesar Act. 25.10 Nor is there any doubt but when unjust men who pretend Religion go about to muzzle the Oxe that treads out the corn and as much as lies in them to starve him out of his place when they cannot storm him out of it he may no doubt make use of the Laws Nor ought they to take it amiss herein to be accounted unbelievers because they believe not that Precept of the Apostle Render to every one their due c. Owe nothing to any man but to love one another c. But all this while fictis verbis contendimus come we now to enquire 2. Whether it be lawful for a Son of Peace to go to War yea or no It is disputable whether War in the general for a Christian man be lawful yea or no But for our better understanding of this distinguish between Wars Offensive and Defensive Offensive is either 1. for Religion or 2. Civil Causes 1. Offensive War for Religion is utterly unlawful and therefore our Lord sent forth his Disciples unarmed so much as with a staff Matth. 10.10 c. commanded Peter to put up his sword Matth. 26.52 though drawn and used in behalf of Christ himself for Christ's Kingdom is not of this world Joh. 18.36 Object But this perhaps was because as then the Church had no Power so Bellarmine answers in defence of bloodshed procured by his Faction and I wish it were his errour alone but Christ himself had power enough more than twelve Legions of Angels if he had thought fit to have asked his Father Matth. 26.53 He is a God saith Jerubbaal let him strive for himself He is a Spirit and needs not the help of flesh and blood 'T is proper to the Mahumetans not for Christians to propagate Religion with fire and sword But curse ye Meroz Judg. 5. If the Lord shall raise up Deborah and Barach If he shall raise up Christ to be our Captain If the life of Christians falsly so called become generally so debauch'd so Unchristian so Antichristian so Cainish so Cainaiticall why may it not then please God to raise up a Captain who may execute judgement upon such as he did when he sent Josuah to destroy the Canaanites But what mean time have we to do with types and figures the Lord hath made all old things to pass away and all things become new temporal things become spiritual new enemies new weapons Ephes 6. The Ceremonial Temple was shut when Christ was born as Augustus the Emperour shut the Temple of Janus which was wont to be opened in times of War the very year before John the Baptist was born the forerunner of the Prince of Peace as Orosius tells us that the Gospel of Peace might not be hindered but might run and be glorified As it is observed by the Naturalists that while the Halcyon builds her nest at Sea there is alwayes a calm So while Christ builds his Church his Nest where he may lay his young ones and gather them by his Gospel of Peace as an hen her chickens God then vouchsafes peace on earth But not only for Religion but for Civil Causes also Offensive Wars are unlawful He who sheds mans blood Gen. 9. and all they who take the sword shall perish with the sword Matth. 26.52 and Exod. 20. Thou shalt not kill is a Law yet yea explained to be now much more in force than heretofore when even anger is forbidden by our Saviour Matth. 5.22 and hatred it self is accounted by St. John Murder 1 Joh. 3.15 From whence come wars and fightings Jam. 4. And therefore not only outward murder but also hatred variance emulation wrath strife and envying they are reckoned among the works of the flesh Gal. 5. and they who do them shall not enter into the kingdom of heaven vers 21. But this may be understood without provocation but what if one be provoked I know no Reason but that still we persist in the Negative that Vindicative War is not lawful the Rule is general Avenge not your selves for vengeance is mine and I will repay saith the Lord Yet I deny not but that the Magistrate may yea ought to punish Malefactors and lawful it is for Christian men to serve him in execution of Justice provided alwayes that they serve Justice it self and aim at it not at any private and bloody revenge of their own But whether may a Christian
man wage a Defensive War yea or no In some case he may not Our Lord hath said I say unto you resist not evil Matth. 5.39 for our Calling is unto Peace 1 Cor. 14. and unto Patience 1 Pet. A Christian man unless in extreme and imminent danger of losing his own life ought not to take away the life of another no not of a robber on the high way Ne tollat locum poenitentiae And our Laws are so tender of a mans life that he who shall kill another assaulting him se defendendo though in his own defence yet he shall lose his goods As for the lawfulness of a Defensive War in special causes in this or any other Nation it is to be judged by the Civil Magistrates according to the Laws of every Nation for albeit all Nations have but one and the same Divine Law and Gospel yet every Nation hath several municipal Laws according to which Wars and all other Civil Affairs are to be ordered But in what Case may a Christian Man without violation of the Peace on his part wage War In Rebus Repetundis so did Abraham Gen 14. And this Example is so large that it may be followed almost in all things Negatively and Affirmatively 1. Negatively this did not Abraham Joh. 8. 2. Affirmatively as in Josuah's War with the Canaanites which seems to be de Rebus Repetundis for Canaan had invaded Shem's portion viz. Palestin And so much for answer to these Questions Observ 1. The Justice of God observable 1. He doth not put us upon impossibilities but requires of us only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Anothers fail must not excuse us though it be not possible to maintain peace with all men in respect of others yet for our part we must do our endeavours Hos 4.15 Though Israel play the harlot yet let not Judah offend Hos 11.12 3. He requires whatsoever we are able to do toward the maintenance of Peace Object But I might flatter fawn lye c. Answ No thou canst not do so if thou be a Son of Peace Id potes quod jure potes and therefore know that Peace is coupled with Truth and therefore neither must I seek Peace with another in his evil way for what peace so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many saith Jehu nor must I accept peace in mine own evil way Christ in both respects came to send division what 's then to be done I must seek Peace as a thing lost between us and enquire for the way of Peace which is the way of the Lord between both and endeavour to agree and walk in that to do Gods work and Christs work among men to follow after those things which make for peace to endeavour to guide their feet who are strangers from it into the way of peace As for the proper interests and wealth of men in Temporal and Civil Affairs our Lord would not intermeddle with them Luk. 12.14 when one of the company said unto him Master speak to my brother that he divide the inheritance with me Man saith he who made me a judge and divider among you His Gospel his Doctrine usurps not the Office of Magistrates and Governours of the Common-wealth it belongs to Christ and so to his Ministers to divide the Word aright it belongs to the Temporal Magistrate to divide Inheritances and appropriate to every man his own right and interest in Temporal things as Mr. Calvin saith well Reproves Those who would have others to be peaceable with them yet will not they be peaceable with others A man must go somewhat of anothers way who would have another go his way but thus men deal with men as they do with God himself they call cry sigh mourn c. yet continue still in their own wayes and unhappiness and destruction are in those wayes and the way of peace they know not nor will go one jot out of their way to come to God himself Example Thou art a drunkard John Baptist comes neither eating nor drinking he calls to thee to come into his way of sobriety and temperance Thou sighest and wilt not go out of thine own way thou wouldest have him come to thee and be a good fellow Thou art Covetous Proud c. God calls to thee to walk with him Mich. 6.8 To humble thy self to walk with thy God Christ he is humble and lowly Matth. 11. thou must humble thy self to walk with him But the Rule is Jer. Let them come to thee go not thou to them 2. Reproves Those who endeavour after peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it 's not coupled with Truth as a peace in Opinions Thus many accord in the same mind but not with the truth and holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.15 the truth is neither thou nor I but a third thing 3. Those who agree neither in Opinion nor Holiness but dissent and are at discord in all as if a company of travellers tending to the same end of their journey should quarrel about the way they see many beaten paths but all in the broad way and one saith this is the way another that 's it and when they know somewhat of the way yet they walk not in it but speak evil of the way which they know not and what they know therein they corrupt themselves The end of the Commandment and of our way is Love and Peace from which some turn aside unto vain jangling 1 Tim. 5.6 dote about questions and strifes of words whereof comes envy strife railing evil surmising perverse disputing of men of corrupt minds and destitute of the truth 1 Tim. 6.4 A certain Dame going abroad commanded her Maids to sweep the house the one bids the other fetch a broom the other saith it is not a broom but a beesom c. so they quarrel and the house is unswept and not only unswept but overturned Vt in parabola mulieris everrentis domum Vulg. Lat. it is evertentis Luk. 15.8 Mean time while they quarrel they know not the way which they contend for for did either know the way he would not contend No man will quarrel with a blind man if he say this or that is the way which is not Repreh Who as much as lies in them live peaceably in sin these seek peace where it is not This is a Covenant with hell and death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen habent à motu quibus non est pax Isai 48.18 and 57.21 Cain dwelt in Naida i. e. in terra instabilitatis when he went from Gods presence Gen. 4.12 Then they rest in evil Sedent in Cathedra pestilentiae Psal 1. Agunt impiè cum gaudio ut dives epulo in Evangelio Ede bibe c. This night c. Luk. 12.10 for till they rest in evil Gods patience continues and he expects conversion Thus God tells Abraham that the wickedness of the Amorites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not
not only mente tenere to hold in ones mind and think well of them nor is it a Believers duty only to dispute for them plead and reason for them To maintain good works is not only ore or lingua-tenere to hold good works in mouth and tongue To maintain good works is manu tenere to practice them whatever our hand finds to do to do it with all our might Observ 4. Works though good honest fair profitable unto men both to bring them to the faith and to the end of their faith the salvation of their Souls yet find opposition in the World they need maintenance and defence Yea because they are good Many good works have I shewed you from my Father for which of these works do ye stone me saith our Lord Joh. 18.32 The Jews were ashamed to own that for a cause but as many at this day because they have no true cause why they hate those who plead for Faith and good works accuse them of erroneous judgement false doctrine c. as the Jews accused our Lord of Blasphemy But St. John speaks home to this purpose 1 Joh. 3.12 Wherefore did Cain slay his brother but because his own works were evil and his brothers righteous See Notes on 1 Thess 4.1 Observ 5. Hence appears a great difference between those works which are commonly accounted such and those which are truly and really such and so to be esteemed Men commonly conceive of Liberality and some works of Charity as the only works which we call good works And yet indeed such a man may do and sin in so doing as our Laws make mention of a Corrodie which was an allowance to eat and drink given to some slow bellies and idle persons who refuse to labour God is infinitely more merciful than all men yet hath he commanded that he who will not labour shall not eat yea it is possible that man may do such good works yet perish 1 Cor. 13.1 2 3. Whereas the true good works are of a far greater latitude Godliness is profitable for all things The true good works which have Faith for their Principle the Word of God for their Rule good will for their Motive Grace for their Strength the Glory of God for their End These are they that are profitable unto men to Faith to the end of their Faith the salvation of thei◠souls These are generally all virtues and virtuous actions which are common to all men and such as are more special and proper to certain orders of men both which are comprized in these two words which meet us often in Scripture justice and judgement Justitia est omnis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justitia in sese virtutes continet omnes Judgement I conceive to be every mans duty in his own place and calling And thus some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used 1 Sam. 8.11 which we render the manner This will be the manner of the king that shall reign over you for so Kings Princes Governours and all Magistrates have their office in governing the people and such are their good works The Minister hath his duty also in teaching the people So St. Paul gives charge to Timothy Preach the word in season and out of season c. Be thou totus in his He must not leave the word and serve tables Act. 6. And although the Deacons office was about ministring to the poor yet they preached the word also This seems to be the Reason why the Levite must have no portion among his brethren his whole business was about the service of God And these are their good works Every one of the people hath somewhat or other to do in his own special place or calling his trade and profession of life and herein he ought to be employed And these are their good works Generally Magistrate Minister and People every Believer who believes God and Christ and so dwells in him he hath his good works He who saith he abideth in him ought himself so to walk as he walked 1 Joh. 2.6 Observ 6. Hence it 's evident that our Church according to this sence maintains good works and that in a greater latitude than they do who most contend for them for they summ them up to seven kinds whereas good works are all virtues and virtuous actions of the Christian life yea we maintain them in a better place degree or order than they do who place their justification in them we maintain them to be the soul and life of Faith and inward justification not as the causes of the same as will appear if we compare the Text with the words before Observ 7. Note hence what is the true Faith of those who believe God See Notes on Gen. 15. Observ 8. Some there are under the means who believe not aright in the living God Act. 17.4 5. 2 Thess 3.1 2 3. And may we not averr the like of many at this day For although all know there is a God yet all do not honour him with right thoughts will affections belief love Rom. 1.21 22. yea Titus 1. ult Repreh They are therefore hence blame worthy and justly to be reproved who content themselves with a barren and dead faith without the life and righteousness of good works Jam. 2.14 24. Much more are they to blame who abound in all manner of evil works 2 Pet. 1.9 Surely there are such yet they will pretend good works also that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Text but in another sence for however they contend for good works and plead for them that they ought to be done yet in the winding up when they speak home to the matter their maintaining of good works is only in pretence and in words when there is no necessity of them to Salvation for they are justified and saved without them And then what remains but that all obedience and good works be meerly arbitrary and left to our discretion among the consequents of Salvation See Notes on Jam. 1.22 To maintain good works may prove chargeable we are said to maintain that which we are at charge withall If they who believe God be saved what need they maintain good works if less will serve the turn c. Vide Notes ubi supra Exhort To maintain good works There is a kind of maintenance in our Law used in evil part a seconding a cause depending in suit between others against Law But the maintaining of good works of Faith Hope Love Joy Meekness Temperance Patience c. Against these things there is no law Gal. 5. These have the countenance of Law Divine and Humane of good Angels and Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To maintain good works may be more specially understood and rendred as our Translators turn the word vers 4. To profess honest trades for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Eph. 4.28 To work with their hands the thing that is good and the following words that he may
to affirm constantly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either Passively or Actively 1. Passively as the simple Verb Hebr. 13.8 That the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be established with Grace 2. Actively as our Translators render it in the Text And both wayes according to Divine Artifice the words make a good sence 1. Passively that concerning these things Titus himself be confirmed and established 2. Actively that those things he constantly affirm and in them endeavour to confirm and establish others 1. The former sence will afford us this Instruction Instruct That they who would establish and confirm others in the truth of the word ought first to be confirmed and established therein themselves Our Apostle gives example of this in himself Gal. 1.16 It pleased God first to reveil his Son in him before he should preach him to the heathen And he tells the Corinthians that in Christ Jesus he had begotten them through the Gospel 1 Cor. 4.15 He had in himself the holy Seed whereby he became operative toward others Instruct 2. The latter sence which our Translators follow will yield us this Instruction That the Teachers who are themselves confirmed and established in the word of truth they ought to affirm with all boldness and authority the same unto others for their establishment and confirmation Thus did Paul saith Festus of him Act. 25.19 And he gives Timothy the same in charge 1 Tim. 4.6 2 Tim. 1.8 and 4.1 2 3. 2. We have heard the Precept which St. Paul gives Titus in charge come we now to the Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul I will what great Authority is here sic volo sic jubeo no less no other than Apostolical What was this an Arbitrary Power usurped and exercised by the Apostle surely no this will was subordinate unto the will of God who is the God of order and the Author of that order which is or ought to be in the Church which Cant. 6.4 is compared to an Army sicut acies ordinata as an army with banners or a well ordered army Observ 1. Note hence that the Apostles had Authority over the Pastors and Bishops to command instruct rebuke exhort as appears by the two Epistles of St. Paul to Timothy and the compendium and breviate of them both this Epistle to Titus as also by the injunctions and decrees sent by them Act. 1.5 Observ 2. Hence it is evident that there are or should be several degrees of the Ministry in the Church and that they are not all equal 1 Cor. 12.28 Ephes 4.11 12. for the Ministers of the New Testament have their conformity unto those of the Old Testament and those of the old were a resemblance of the like orders and degrees of Angels for Moses had command from God to ordain all things according to the pattern shewn to him in the Mount Hebr. 8.5 Hence it followeth that the orders and degrees of Ministers c. See Notes in Hebr. 1.4 Observ 3. The Government of the Churches in the Apostles times was not Presbyterian the Elders themselves had over them a Power which Ordained them commanded them c. Titus 1.5 Yea St. Paul saith that he had the care of all the Churches The Church of Rome can produce no such speech for the Universal Authority of St. Peter 2 Cor. 11.28 Observ 4. Hence it follows that the Churches in the Apostles times were not independent as to the Apostles but subordinate unto Authority above them and over them in the Lord and they above them were subordinate unto a Superiour Power Paramount Thus the Churches of Crete as that Island was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were subject and depended on their Elders Those Elders or Presbyters were subject unto Titus who Ordained them Elders Titus 1.5 Titus himself was subordinate unto St. Paul by whose Authority he Ordained those Elders as he writes expresly Tit. 1.5 For this cause left I thee in Crete c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what Authority did he this it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then that there was a dependency of the Cretians on the Elders of the Elders on Titus of Titus on St. Paul they were not independent Observ 5. The Apostles will and mind when he spake from the mouth of the Lord was the Lords will and mind and accordingly that will of the Apostles was to be received 1 Thess 2.12 The Apostles had the mind of Christ and the will of God was done in them Observ 6. When the Apostles will desire intreat exhort or what other intimations soever they make they are all to be taken as commands proceeding from inspired men in the Name of the Lord 1 Thess 4.11 12. and 5.11 Beloved there hath been now a long time an ambition among all divided judgements about Ecclesiastical Government who should rule all the rest that every one might say as St. Paul speaks here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic volo sic jubeo I will But where is St. Paul's humility and meekness where is his patience and long-suffering c Who of them all endeavour to have the mind of Christ to have his will done in them who desire to be filled with the Holy Ghost as the Apostles Elders and Deacons were Wherever any such are that that 's the Government Jure Divino such may say it seems good to the Holy Ghost and to us Act. 15.28 Such may say with St. Paul volumus we will God Christ and such Governours have but one spirit one mind one will Observ 7. Believers have their time of weakness hankering and doubting about Divine Truth a time when they are not throughly perswaded of it Two things are required to every habit intention and radication c. See Notes in Matth. 24. Coloss 2.7 rooted and built up and established in the Faith this was figured by Cadesh Barnea Deut. 1. Observ 8. Titus must affirm this constantly that they who believe God be careful to maintain good works he being himself confirmed in this Doctrine he must strengthen others in it How can Titus or any man do that There is no doubt but wherever the heart is established with Grace there goes along with the Word a convictive Power which bears down before it all contradiction his Word was with power Luk. 4.32 And such a power he gives to his obedient ones Luk. 21.15 I will give you a mouth and wisdom that all your adversaries shall not be able to resist He made this good to Stephen Act. 6. and he is with his believers unto the end of the world Hence it is that the Prophets are commanded to strengthen men Deut. 3.28 Moses must strengthen Joshua and the Prophets are commanded to strengthen the weak hands and the feeble knees Isai 35.3 Hebr. 12.12 There is no doubt but from the Spirit of Faith which is the Spirit of Power there goes forth a Power with the Word whence it is that the believing souls
unto Faith where there are fruits and works contrary unto faith 3. Abraham offered up his son Isaac upon the Altar The History is very well known Gen. 22. Doubt But how can he be said to have offered up his son who yet was not offered up but preserved alive To offer therefore is here taken pro actu destinato inchoato non perfecto as much as lay in him he offered up his son he bound him he laid him on the Altar he drew the sacrificing knife to slay him He did all he was commanded which he had not done unless he had done also what he was counter-manded Reason 1. In regard of God his precept unto Abraham 2. In regard of Abraham his Faith and obedience complying with Gods Precept Observ 1. The mighty power of Faith it conquers the greatest temptations The Jews observe that Abraham was ten times tempted of God 1. To forsake his Country 2. To go into Egypt 3. When his Wife was taken from him 4. When severed from Lot 5. When he overcame the Kings 6. When he cast Hagar out of doors great with child and that by him 7. When being old he must be circumcised 8. When his Wife was taken away by Abimelech 9. When again both Hagar and Ishmael must be put out of doors 10. When he must offer up Isaac These were all temptations but not one so called but this the greatest of all Abrahams Faith conquered all Observ 2. Abrahams belief of God's command and that one of the most difficult that ever God gave unto man so many words so many darts so many goads pierce his heart Take now not an Ox or Sheep But 1. Thy son if thou hadst more thou mightest give one for many 2. Thine only Son 3. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son not a son as the Jews proverb is let him sink or swim O but this was thy Son whom thou lovest and he most lovely 4. Isaac thy joy thy delight the son of thine old age in whom all thy hopes all the promises of God were comprised take Isaac 5. Offer him up May not a servant do it No thou thy self 6. And for an whole burnt offering not one part of him left all must be turned into Ashes 7. And all this forthwith 8. Yet he must be tryed three days he must go three days journey tempted sometime with the command sometime with the Love of God love of the flesh present delight future bliss All these were as if Abraham indeed had been to be offered not Isaac by faith Abraham obeyed this most horrible command O with what courage did the good man overcome all this So that we may say of him what Pyrrus said of Fabritius that it 's more easie to divert the Sun from his course than Fabritius from his purpose Observ 3. God accepts the will for the deed He offered up c. See Notes before in Jam. 1.22 Repreh 1. The perverse and presumptuous imitation of the great God in his commands proceeding from his Soveraign Power Herein Satan will be like the Highest Hence came the offering unto Molech Repreh 2. A strong eviction of our great unbelief and disobedience Abraham being commanded believed and readily obeyed this command as to man most horrible most unreasonable though God according to his absolute power might command that same The Lord gives no such commands to us it came not into his heart Jerem. This command to us is unreasonable he propounds to us most reasonable commands what sacrifice so reasonable as the offering up of our bodies Rom. 12.1 our resignation of our selves in our reasonable service yet who offers up this sacrifice who offers up a sorrowful spirit a contrite heart Psal 51. And if we be so backward to offer up our bodies quid dicam in crucem tollere What shall I say of taking up our cross daily and following our Lord if the Prophet Elisha had commanded us some great thing oughtest thou not to do it c. If Elisha God our Saviour command c. Wash and be clean This is so reasonable that Mich. 6.6 7 8. Esay 1 16-20 Love thou the Lord it 's an argument of forgiveness There is no doubt but Simon the Pharisee though a Leper unclean himself yet will condemn thee for a sinner They who are yet under the Law will condemn those who are under grace Eli accounted Hannah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like these are those who perform blind obedience to their presumptuous superiours who usurp an absolute power over them Cassian reports of Matius an Abbot who at the command of his Superiour would have cast his son of eight years old into a River and drowned him An Example admirandum nay demirandum magis quam imitandum as that which exceeds all the lawful bounds of precept and obedience for no superiour can command the death of his inferour without just cause warranted by the Law of God And therefore there was more blindness than due obedience in submission to such commands So that to countenance this rash folly of the Abbot there was great need to feign a Revelation declaring how acceptable the fact was to God Hac eum obedientiâ Abrahae patriarchae opus implesse But we have a more sure word of prophecie according to which sammum vitae necisque Dominium The absolute power of life and death belongs to God only Like to these are they who dare impose upon the life of men their opinions and dictates for God's Oracles which they have received from mortal men or false collections of their own out of the Word of God The Apostle who I am sure had more authority than they all he disclaimed all such usurpation of rule over the hearts of men 2 Cor. 2.24 Mysticé Abraham offered up Isaac his son upon the altar The Letter hath offered us somewhat for our edifying but the Spirit will afford us more Who doth Abraham figure but the great and high Father God the Father Who is Isaac but a Type of Jesus Christ whom the Father spared not but delivered up to death for us all Rom. 8.33 And what was the Altar but a figure of the Cross of Christ for so Mount Moriah had three divers tops 1. Upon one of which the City of David was built 2. Upon another Solomon's Temple 3. Upon the third Isaac was offered and afterward our Lord was crucified This is affirmed by divers of the Ancients August de Civitate Dei lib. 16. chap. 32. Hieronimus presbyter scripsit se certissimé à sermonibus Judaeorum cognovisse quod ibi immolatus sit Isaac Adam sepultus ubi postea Christus est Crucifixus Exhort Let us offer up our Isaac upon the altar And what is our Isaac but our joy What is the Altar and what is the Cross but the patience of Jesus Christ Unto thee then be it spoken Abramida O thou son of Abraham if thou wilt prove thy self to be so by doing the works of Abraham offer
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâ—aining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is
effect of Righteousness is quietness and assurance for ever Esa 32. And my joy shall no man take from you Joh. 16. Will you see these altogether ye have them Esa 66. where the Prophet hath spoken of the same forming and birth of Christ vers 7 8 9. presently annexeth the peace and the joy of it vers 10 11 12. Will ye see a brief discription of it It is Rom. 14.17 The kingdom of God is righteousness peace and joy And thus at length ye have heard wherein consists the forming of Christ in the Saints both according to youth and according to old age I will briefly name the causes of this forming and fashioning of Christ in the Saints and so end with application of all unto our selves The causes are considerable in regard of God and our selves 1. In respect of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem import that the whole Trinity was imployed in the making of the greater and lesser World Even so in the forming of Christ in the Saints which as the Apostle intimates was typified by the Creation of the World 2 Cor. 4.6 All the persons of the Trinity are taken up These are the Creators which the Wiseman bids us remember for the word is plural in the Original Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth for according to the oeconomy and administration of these kingdoms observed by Irenaeus God the Father begets these Children Deut. 32.8 And having promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my father worketh hitherto saith the Son unto him Joh. 5.17 Now the Son comes forth attended by these Children given and brought unto him by his Father and offering them again unto his Father saith Cyril with these words Behold I and the children which God hath given me Esa 8.18 which the Apostle quotes and applys expresly unto the Fathers bringing of Children unto the Son Heb. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 For they grow up unto him in all things from babes unto young men and so forth unto old and perfect men Eph. 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a man beget a man as the Philosopher speaks so God and the Minister beget the form of the New Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Coworker or workman together with God and the Father also of the Saints begotten by his Ministry for as wicked men are the sons of Men and of the Devil for in so many words the sons of Eli were sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews That he knew they were Abrahams seed Yet saith he ye are of your father the devil So on the contrary the Children of God are also Children of the Minister For St. Paul calls Onesimus Phil. 10. and Timothy his sons 1 Cor. 4.17 and saith he begat all the Corinthians through the Gospel That 's the seed whereof these Children are begotten for they are not born again of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the inward operation of the Spirit of God Zach. 4.6 which moves upon the Seed in this New Creation and forming of Christ in us as it once moved upon the confused seed of the world in the Old Creation And like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions Christ in these little Children And as in the forming of an Embryo in the Womb the first form is first abolished and then another introduced And as we put out of the wax the old impression of the seal before we seal it anew So also in the forming of Christ in these Children the precedent form is wrought out and they wrought unto an inconformity with the world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 And as he is holy which calleth them So are they holy also in all manner of conversation 1 Pet. 1.15 These are the causes of this information of this forming of Christ in us in respect of God The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. Faith in Christ is so necessary to the forming of him in the Saints that these two phrases the Saints to be in the Faith and Christ to be in the Saints are taken for one and the same Examine your selves whether ye be in the Faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the forming of him in us for he is the example we must follow the pattern and copy which we must take out and draw to life in us For we all behold as in a mirrour or looking-glass the glory of the Lord with open face So the most ancient authorized English Translations have it and are changed into the same similitude or image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Nay Beloved This imitation of Christ is of such absolute necessity that all the Faith in the world which worthily we highly prize yet all of it without the following of Christ in love and other graces it 's meerly vain and to no purpose Insomuch as he that could remove the highest mountains of his sins yet grew not up in Charity he is nothing 1 Cor. 13. Nay which may seem strange he that hath obtained like precious Faith with the Apostles themselves if he grow not up into Christ unto a perfect man in all other virtues and graces also all his Faith is dead no more a true faith than the carcase of a man 's a man He that lacketh these things saith the Apostle 2 Pet. 1. that is virtue knowledge temperance patience godliness brotherly kindness charity he that lacks these is blind manu tentans feeling with his hand of faith after Christ like the blind Sodomites at Lots door And this St. Peter speaks to those who had obtained like precious Faith with himself and the rest of the Apostles I beseech ye consider the place well 2 Pet. 1.1.9 And that this imitation hath a necessity upon it as well medii as praecepti appears by vers 11. of that Chapter If ye do these thing ye shall never fall for so an entrance shall be ministred abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ I have done with the causes I promised you an application and I 'l be very brief
with you in it Here 's the opening of that hidden Mystery or the further clearing it That great mystery of godliness God made manifest in the flesh The end of the Law and tenour of the Gospel unto mankind secretly shut up in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelizavit to preach the glad tydings of God made manifest in the flesh to make known what is the riches of the glory of this mystery which is Christ in you saith the Apostle Col. 1.27 Here 's a Christmas that lasts all the year even all that acceptable year of the Lord as the time of Christ is called Here 's a nearer Union with Christ than the common sort of Christians dream of Christ formed in us unless Christ be in us Christ without us profits us nothing unless Christ be in us we are reprobates 2 Cor. 13. Here 's an higher pitch of Christianity than Christians ordinarily attain nay aspire unto Christ not only to be known not only to be talked of Christian Religion consists not in tittle tatle Christ not only to be believed on not only to be desired not only to be called upon but Christ dwelling in our hearts by faith Christ Emmanuel Christ one with us and we one with him Joh. 17.21 Christ formed in us and we conformed to him both in his sufferings and in his Resurrection Phil. 3.10 O suffer then I beseech you the word of exhortation not to content your selves with the childhood and minority of Christ not to stint our selves in the very nonage of Christianity but to grow up unto riper age from grace to grace from strength to strength from virtue to virtue until we be perfect men in Christ Jesus and Christ Jesus be perfectly formed in us O glorious state this yea this is that high pitch of Christianity this is that mature age of Christ which all the Saints of God do and ever have aspired unto this all the Ministers of God setting aside all jarring and jangling Controversies do or ought to preach and warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus Col. 1.27 This our Apostle longed for till it were formed in the Galatians But so many pretences there are so many outward shews and counterfeit forms of godliness so many false Christs in the world as our Saviour foretold and growths in them that it 's a very difficult thing to perswade almost any man but that Christ is indeed formed in him But I beseech you since it so nearly concerns every soul consider with me Can the form of Christ be in the body of sin If Christ be in you the Body is dead because of sin but the Spirit is life because of Righteousness Rom. 8. He that is Christs hath crucified the flesh with the affections and lusts Do lusts war in thy members and yet are they crucified and yet are they dead Can the most lively action for even such is war proceed from a body of sin that 's dead He in whom Christ is formed as he hath a fellowship with Christ in his sufferings suffering as a Christian 1 Pet. 4. and is made conformable unto his death by dying to sin Phil. 3.10 So also is he raised up again with Christ unto newness of life Rom. 6. He lives the life of Christ and Christ is a life to him and lives in him the life of all Virtues and Graces of Love of Joy of Peace of Long-suffering of Gentleness of Goodness of Faith of Meekness of Temperance of Patience of Godliness of Brotherly kindness of Mercy of Humbleness of Mind of Moderation of Obedience and Subjection unto Governmen Here yea here 's a form of Christ indeed in how few alas to be found though we seek it I speak it to our shame even among the crowd of our seeming most forward Christians for when we place the power of Christ in us in hatred in variance in heady undiscreet zeal in wars in strife in sedition in despising of Dominion in presumptuousness in self-will in speaking evil of Dignities in bitter Invectives against Authority in scribling of Pamphlets to disturb the common peace Is Christ formed in us so much as according to Youth much less according to Old Age Alas we are yet but Children For whereas there is among you envyings and strifes saith the Apostle and divisions and factions are ye not carnal and walk according to man the old Adam and not according to Christ for while one saith I am of Paul another I am of Apollos one I am for this Sect and this man another I am for that Sect and that man are ye not carnal The Apostle appeals to their own Conscience in this matter when they called themselves after the names of Paul and Apollos how much more may I appeal unto yours whom ever it concerns who have taken up Leaders far inferour and perhaps some contrary unto Paul and Apollos I appeal unto your own consciences are ye not carnal These dissentions come not of him that calleth you No no the Apostle reduceth them to their own Original Whence come wars and fightings or brawlings among you come they not hence even from your lusts that war in your members wherefore I cannot speak unto you saith St. Paul as unto spiritual those in whom Christ is formed but as unto carnal even unto babes in Christ 1 Cor. 3. But if there be among us as I doubt not but there are many who long as earnestly for Christ to be formed in their souls as those ancient holy women in the Old Testament desired to bear him in their wombs to those I will propound some means and helps for the forming of him and those both before conception of the Seed in the womb and after it 1. And before Conception it 's necessary that if we would have Christ formed in us we be chast Virgins like the holy Virgin Mary I mean untainted and unpolluted by the Serpents Seed 2 Cor. 11.23 that is unperverted by our own worldly wisdom Isa 47.10 a wisdom by which the world comes not to know God 1 Cor. 1.21 Hebr. 10.35 36. 2. And the heart or womb of the Soul as it were thus emptied and prepared must receive the Seed of the Word Matth. 13. the Seed of God 1 Joh. 3.9 to the fit receiving of which faith's required as when the Angel told the Virgin Mary that the holy Ghost should come upon her and the power of the most High should overshadow her she believed Luk. 1.45 and so must every one of us who would have Christ formed in us we must believe the message of the Angel or Messenger of God unto us 2. We must have a good will and desire to entertain this holy Seed such a desire was also in the same Virgin Mary so saith she unto the Angel Be it unto me as thou hast spoken and so must every one of us