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
unlawful to cause others to swear as Abraham caused his Servant Gen. 24.9 And St. Paul the Thessalonians 1 Thess 5.27 I adjure you by the Lord that this Epistle be read to all the Brethren the Saints 4. Even they themselves who deny it to be lawful for Christians in any case to swear even they will call God to witness appeal unto him that what they say is true as when in doubtful cases for a surety men say God knows Now whosoever doth this he yields to that wherein the essence and nature of an oath consists As for words and gestures from which they abstain as lifting up the hand or laying it upon the Book however they may be serviceable to affect the mind with so serious a business yet indeed they are but circumstances and concern not the nature of an oath 5. The Lord supposeth and by his Prophet forells that in the times of the Gospel the Christian people should swear Esay 65.16 He that sweareth in the earth shall swear by the God Amen The Lord Jesus therefore would not so contradict the Prophet as wholly to forbid men to swear when the good of men and the glory of God requires it The Lord knowing that his people were to be dispersed in all the world under manifold Principalities when every Ruler in lieu of his Protection requiring Security Faith and Allegiance and the greatest ground of security being an Oath Surely the Lord would not in this case leave his people without counsel in such a common case what they ought to do By that which hath been said it appears that to swear is a duty but if we shall understand of what kind and degree the duty is I hope it will satisfie the doubt Surely all duties of the Moral Law are not of one and the same size There are two kinds of duties of the Moral Law one simply and in its own nature good and necessary as to love c. See Notes on Esay 65.16 But if in any case we may swear why doth the Lord charge us saying swear not at all The Lord who is the wisdom it self well knew how frequent swearing and forswearing was among the people and how true it is qui facilè jurat facilè pejerat he who easily swears easily forswears himself That therefore the Lord might restrain us from that heinous sin of perjury he forbids that which leads us or endangers us so to do As the Lord having given strict charge to Adam that he should not eat of the forbidden fruit he gives charge to Eve that she should not touch it as we charge our children not to come near a well and so the wise man chargeth his children Prov. 4.14 15. Enter not into the path of the wicked go not in the way of evil men avoid it pass not by it turn from it and pass away thus we read Numb 6.1 4. See the Essay But our Lord in these words prohibits all voluntary oaths such as men take without the just reason of necessity Obser 1. This Age wherein we live is a most perfidious age c. See Notes on Esay 65.16 Hence learn with what reverence and awe we ought to take an oath some have conceived that our Lord in the third Commandment forbids only the swearing by false Gods Others that we should not use the sacred Name of God vainly and upon frivolous occasions both say truly but not all that is true because the bearing of God's name truly is of a larger and greater extent as I have and shall shew more in the opening of v. 31. Mean time this age is much to blame in both these respects 1. For swearing by false Gods 2. For swearing vainly by the true God 1. Swearing by false Gods there is scarce any publick School in this Land yea happily very few private Schools wherein such Authors are not read which teach false Gods their worship and swearing by them Tertullian in his dayes blamed some who were wont to swear Mehercule Medius fidius and the like Mecastor c. But some Authors here are taught in publick Schools which teach all these and more What is wont to be said That the purity of the Latin and Greek Tongues is delivered in those Authors I deny it not yet withall I affirm that the purity of the Latin and Greek Tongues may be learned out of Christian Authors as well as out of them and without any scandal or danger of learning to swear by false Gods It 's a business which I could wish were taken notice of and had in serious consideration by those in Authority for howsoever there are good Laws Enacted against swearing yet there is none against instilling of oaths by false Gods into the hearts of Children And if the Lord forbad swearing by Malcham Baal and other false Gods because they were false Gods doth not this prohibition reach also unto the swearing by Jupiter Hercules Pollux Castor c. Surely the Jews returning out of the Babilonian Captivity and enquiring into the cause of it and finding it to be their worship and swearing by false Gods They a-abolished the name of Baal out of the Scriptures in proper names named after him and turned Baal into Bosheth as that which was Ishbaal they turned to Ishbosheth Mephibaal to Mephibosheth c. and can we think that our God is less jealous of his honour now than in former ages yea doth he not expect more purity of worship where he hath vouchsafed a greater measure of his truth besides the danger of teaching these is far greater than any accidental swearing by false Gods semper solet magis nocere malum ac diutius haerere quod irrepserit quam quod inciderit which is the same which we have in our Common Law an inconvenience is far worse than a mischief And such is that great inconvenience of children drinking in by times the names natures and wayes of worship expresly forbidden Deut. 12.30 But I say unto you swear not at all c. Here follows our Lord's Exposition of the third Commandment wherein we have 1. The Exposition 2. the ratification of that Exposition I say unto you The Exposition it self 1. Negative Swear not at all neither by heaven c. 2. Affirmative Let your communication be yea yea c. The Negative Exposition is either 1. more general swear not 2. more special neither by heaven The general Exposition Swear not at all I enquired before in what Latitude this prohibition is to be understood and I found and shewed that the meaning is not universal as to forbid swearing which I proved by many reasons but only to forbid certain manners and wayes of swearing whereof we have four in the words following and others Mat. 23. The Scripture never forbids swearing by the name of God provided that it be reverently truly judiciously righteously in case of necessity that the honour of God requires it and the love of our Neighbour In this case and thus circumstantiated
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 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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rectè and so the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 27.7 The daughters of Zelophehad spake so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Jam. 4.14 Thus here for By thy words thou shalt be justified and by thy words thou shalt be condemned Of every idle word that men shall speak they shall give an account in the day of judgement What Reason is there the will of the Lord is that Man whom he hath made to his own Image be like unto his God Now his words are pure words The Lord hath so ordered the fabrick of Mans Nature and set him in a frame so to speak that he may not incur the judgement For the Wise Man reckoning up the endowments wherewith the Creatour hath enriched man saith He hath imparted unto them understanding and speech an interpreter of the cogitations thereof and again counsel and a tongue eyes ears and an heart gave he them to understand He hath given Man understanding and counsel whereby he excells all inferiour Creatures He hath given him a tongue and speech whereby he may express and communicate what he understands First a Mind Counsel and Understanding which may guide the Tongue and Speech 2. And because Man doth not naturally understand any thing which is not first conveyed by the Senses it follows that the Lord gave him eyes and ears the two disciplinary Senses as the Wise Man saith The seeing eye and the hearing ear the Lord hath made both of them Prov. and given him an heart to understand and the man being thus furnished what hinders but that he may so speak as he that shall be judged by the Law of Liberty Yea to the Believers the Lord gives a new mind 1 Cor. 2. and a new heart Hebr. 8. Yea and a new form of words Rom. 6.17 So that now what hinders but that the good man may out of the good treasure of his heart bring forth good things and so speak c. Observ 1. There is great danger lest a man offend in his tongue Non lingua frustrà in udo est nisi quia facilè labitur the tongue is in a moist place ready and fit for motion and it 's loose at one end Observ 2. It is possible that a man may not offend in his tongue Observ 3. Gods Judgements take hold of men for words so expresly saith the Judge himself By thy words thou shalt be justified and by thy words thou shalt be condemned and of every idle word that men shall speak they shall give an account in the day of judgement The back biter is charged by the Judge Thou satest and spakest against thy brother and hast slandered thine own mothers Son c. Psal 50. Observ 4. Here is then a bridle for that otherwise unruly member the Tongue the consideration of the judgement of God Exhort Let us so speak as they who shall be judged by the law of liberty 4. So do as they who shall be judged by the law of liberty Quaere 1. What is it here to do 2. What so to do 1. To do what it is our Apostle tells us Jam. 1.22 To be doers of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth inventors of fictions and fables but c. See Notes in locum 2. So to do is to do well See Notes in Jam. 4.14 The Reason why we ought so to do will appear from the consideration both of God and Man See Notes on Act. 2.37 5. So speak and so do as they who shall be judged by the law of liberty We must not here forget that which gave the principal occasion of this Precept and seems here principally intended viz. to avoid respect of persons in speaking and doing Where we must enquire what respect of persons is Respect of persons is that kind of injustice whereby one person is preferred before another for some undue cause This description is all evident and clear only it might be enquired what is an undue cause An undue cause is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and not belonging to the business in hand As when the Judge regards the person because rich or poor because his Kinsman or Friend because his Country-man or Neighbour and adjudgeth the suit to him without regard to the cause the justice and equity of it as in matter of preferment unto some place of Trust especially of the souls of men to look at Kindred or Bribes or Friendship these and such as these are undue causes An example or two out of Scripture will clear this The Shechemites made choice of Abimelech to be their King to reign over them and the reason they give is He is our Brother vers 3. whereof Jotham reproves them vers 18. Judg. 9.18 Pilate considered not the unjust accusation of the Jews nor the just cause of Christ whereof he was admonished by his wife but feared lest he should offend the Jews and more lest he should offend Caesar and out of this respect condemned the Innocent our Apostles instance is most evident vers 1 2 3. Whence it appears that he who gives what is unequal to persons equal he is no respecter of persons but he who doth so against Law and Justice As if a man hath two debtors and demands his debt of one and remits it unto the other this man is no respecter of persons Why He deceiveth neither of them he doth injury to neither of them he may do what he will with his own Much less may he be said to respect men's persons who gives honour and titles of honour to the Magistrate why Such an one payeth a due debt he giveth honour to whom honour is due according to the Scripture Rom. 13.7 Yea he who honours his equal is no respecter of persons Rom. 12.10 Nay nor is he a respecter of persons who honours all men he is bound so to do 1 Pet. 2.17 Yes will some say we ought to honour the Governour and we do acknowledge honour due to him in the mind But honour hath an expression outward that may be taken notice of how otherwise doth the Magistrate or any man else know that honour is given to the Magistrate Yea honour outwardly expressed is a sign of that inward estimation If any pretend they will honour the Governour provided he be Holy Just Virtuous Surely though it were to be wished and prayed for that every Governour were the most eminent in holiness and righteousness in that community whereof he is a Governour according to 2 Sam. 23. yet though he be not so there is honour due unto him and that for his work-sake that he doth continere hominum multitudines that he holds the multitude of men together as the wise man speaks and keeps and maintains peace among men In which respect the very worst of Governments is to be preferred before Anarchy and confusion which they aim at who promote a parity among men And therefore the Lord Jesus by his example
his work-house But if the man assumeth this unto himself as if this were befel him for some notable worth in himself as he were soul and body c. he is now become spiritually proud And what house wisdom was building folly pull's down with her hands Prov. Like the flye sitting upon the Axel-tree of the Cart O quantam ego vim pulveris excito The Ass that carried the mysteries of Isis prided himself and pricked up his ears as if the people had worshipped him Such a silly Fly such a simple Ass is such an one as arrogates God's works to himself Yea this arrogancy and assuming somewhat to a mans self of the good the Lord doth in him and by him moves him off the centre of his Faith Joh. 5.44 Prov. 20.6 Observ Abraham believed and obeyed and so obeyed that he wrought that heroical work of obedience and that faith that obedience of faith was accounted to him for righteousness He first believed and obeyed and then that operative belief that obedience of faith was accounted unto him for righteousness We see that Abrahams obedience and perfecting of his Faith was in order before his being accounted Righteous his Faith was perfected by works and so the Scripture was fulfilled which said Abraham believed c. Therefore to place obedience and doing good works among the consequents of justification and salvation is to make obedience and the doing of good works arbitrary and then they are like to be well done indeed who will then do any if but gratuitous See Notes before on Jam. 1.22 And there is reason they should be remiss in their obedience and doing good works who conceive it arbitrary so to do for who will go about so difficult a business as obedience if he be already sure of the main by justification And therefore some will grant that good works are necessary but how not as causes but as means c. Vide ubi supra Repreh Who think to fulfil the Scripture by a complete and full justification but fulfil not perfect not their Faith by works of Sanctification And therefore they thank God for their Justification that 's sure and firm because they imagine it so And then thank God for their Sanctification in part They believe that can never be otherwise This is gross unbelief See Notes on Col. 2.12 Observ The reason of that abundance of iniquity which our Saviour fore-told should be in the last days the want of Faith in Jesus Christ And therefore Joh. 16.8.9 The spirit shall reprove the world of sin because they believe not in Christ who takes away the sin There is no belief in the Divine Power of Jesus Christ the Power of God Luk. 18.8 few there are that know him otherwise than according to the flesh Men have thoughts of his humanity and believe in him His enemies acknowledge him a powerful man so did they Matth 13.54 they acknowledged the wisdom and mighty works done by Christ But in that they believed not his Divine Power see what followeth vers 58. So did his friends as they Lvk. 24 19. Spake as much in honour of Christ as might be But vers 25. O fools and slow of heart to believe c. He that believeth in me as the Scripture hath said Joh. 7.38 Thus he is the Lamb passover door vine the fountain They glorified God in me Vnless ye believe that I am ye shall dye in your sin Joh. 8.24 Repreh 1. Their preposterous and imagining belief who boast of a Plerophory a fulness and perfection of Faith before they have the beginning of the true Faith Tantum absunt à perfectione maximorum operum uti ne fundamenta quidem jecerunt build Castles in the air before they have laid the foundation They are in heaven before they have passed by the gates of hell as the Jews would have a sign from heaven whom our Lord points to learn a sign from hell as he calls it Jonah 2. They offer up their Isaac before they come out of Vr they talk of perfection before they know they own imperfection they are familiar with God in the clouds on the top of the ladder before they have lyen down with Jacob at the foot of it Surely these begun their Faith and Religion at the wrong end These are thieves and robbers who enter in another way Joh. 10. Repreh 2. Who deny a possibility of perfecting either Faith or any other Grace Consol What consolation must this needs be to the misgiving soul fainting fearing and ready to despair Act. 16.31 It was the Roman Law that the Jaylor who let any prisoner escape should suffer the same punishment which he should have suffered And therefore he chose rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common effect of despair but a most foolish one stultum est ne moriare mori Do thy self no harm fear not despair not believe in the Lord Jesus It was no new doctrine to the Jaylor but the same which he had now sometime preached at Philippi the obedience of faith But alas I am dead in trespasses and sins Ephes and fear an eternal death stipendium peccati mors he that believes in me although he be dead yet shall he live Joh. 11.25 Psal 138.7 8. Vntil the day dawn c. 2 Pet. 1.19 Be not discouraged there are degrees of Faith there is a beginning of faith Heb. 3. and there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of it nothing can be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Art and Nature have their gradual increase Nihil simul inventum perfectum est saith Tully in his Publ. and it is true in Rhetorick that the first Orators had a more rugged stile which they of after ages polished and made more terse till at length they brought that Art unto perfection The first Painters nor knew nor used more than four colours which Art yet afterward was perfected by Apelles and others with great variety Et natura nihil magni voluit effici cito Quintil. The greater creatures stay longer in the womb and are born with greater difficulty And even so it is in the Divine Nature and the Divine Art of life Phil. 1.6 Repreh Those who rest in an imperfect faith They think low thoughts of God Herein Abraham and Sarah offended and it is the sin of their children while yet they are young Zachary the father of John for this cause was stricken dumb Can he give bread to his people This offended the great God so much Psal 78 20-30 It is a common sin that men rather propound to themselves the lowest condition of Faith in the believer yea almost the unbelief to be imitated than the highest The reason is there is little or no Faith nothing like love among us that believeth all things were there such a Faith we would believe that we should receive the Spirit of Jesus yea as Elisha did a double portion whatsoever ye ask believing ye shall obtain Matth. 21.23 3.