lusting betwixt the spirit and the flesh The former betwixt the law in the members and in the mind is the perswasions of sinne or carnall objects on one side and the law of God inviting us on the other side commanding us the contrary and in this case the law as the Apostle saith being weake and not able of it selfe to helpe any man to do what it commands him it must needes follow that they that have no other strength but the bare light of the law in the minde no grace of Christ to susteine them in their combats will by their carnall appetite be led to do those things which the law tells them they should not which if they do and continue in them this condition you will have no colour of reason to mistake for a regenerate state 1. Because it is the state of him only that knowes the law which is not able to quicken or renew considered without the grace of Christ which is necessary to a regenerate man 2. Because this law in the minde when it is not obeyed but despised doth serve only to testify against us that we knew our Masters will and did it not i. e. that what we did was against thedictates of our owne conscience which sure will never helpe to excuse a sinne but tather to aggravate it or consequently to make that act reconcileable with a regenerate estate which otherwise would not be so and therefore 2. Of this kinde of composition of a man when his minde or upper soule being instructed in its duty dislikes the sinnes he commits and yet he continues to commit them you may resolve that this striving or this dislike of his mind is no excuse or Apology for his sinne much lesse any argument of his regeneracy or good estate but on the other side his serving of or captivity to the law of sinne in his members is all one with the reigning of sinne in his body to fulfill the lusts thereof and that a sure token of an unregenerate for of every regenerate 't is said 1 Joh. 5. 4. that he overcommeth the world which is quite contrary to being sold under sinne a phrase referring to the Romans custome of selling of slaves under a speare or to that which is said of Ahab 1 King 21. 25. that he was sold the Greeke reading to do evill being a slave of sin or serving with the flesh the law of sin therefore you may conclude that he whosoever it is that with the minde serves the law of God i. e. approves of Gods command or consents to it that it is good and yet with the flesh the members serves the law of sinne not only commits some act of sinne but lives indulgently in it and is thereby enslaved to it is never to be counted of as a regenerate man but only as one that by the law is taught the knowledge of his duty but by that bare knowledge is not enabled to performe it S. But what then is the other thing you told me of the lusting of the spirit and flesh one against the other C. Those words you will finde Gal. 5. where by the spirit is meant the seed of grace planted in my heart by God as a principle of new life or the minde and upper soule elevated yet higher above the condition it is in by nature or by the bare light of the law by that supernaturall principle and by the flesh is meant againe the carnall appetite still remaining in the most regenerate in this life and the lusting of one of these against the other is the absolute conttariety that is betwixt these two that whatsoever one likes the other dislikes whatsoever one commends to the will the other quarrelleth at S. What then is the meaning of that which followes this contrariety Gal. 5. 17. in these words so that you cannot do the things that ye would C. The words in Greeke are not that you cannot do but that you do not and the sence is either 1. That this contrariety alwayes interposes some objections to hinder or trash you from doing the things that you would i. e. sometimes the spirit trashes you from doing the thing that your flesh would have done sometimes the flesh trashes you from doing the thing that the spirit would have done And 2ly whatsoever you do you do First against one velleity or other And secondly with some mixture of the contrary Or else that this contrariety gives you trouble that whatsoever you do on either side you do it not quietly stilly but with a great deale of resistance and opposition of the contrary faculty S. Well then may this lucta this resistance be in a regenerate man C. Undoubtedly it may and in some degrees will be as long as we carry flesh about us for the flesh will alwayes dislike what the spirit likes but then we must be sure that the flesh do not carry it against the spirit i. e. do not get the consent of the will to it for if it do lust conceives and brings forth sinne even those workes of the flesh mentioned v 19. for though this lucta be reconcileable with a regenerate state i e. that a man may be regenerate for all this yet it is not an argument of a regenerate estate so that every one that hath it shall by that be concluded regenerate for if the flesh carry it from the spirit to fulfill the lusts thereof it seemes that man walkes not in the spirit v. 16. and consequently is not in a regenerate state S. But is every man unregenerate that doth any thing that the flesh would have C. I told you frailties and imperfections and also sinnes of suddaine surreption and those that by daily incursion continuall importunity at some time or other gained in upon us so they were as suddainly taken and repented of were reconcileable with a regenerate estate and therefore if it proceed no farther it is onely mixture of the flesh in our best actions or else slips and trips or falls suddainly recovered againe but not carnality or walking after the flesh And for these you know the remedy I prescribed you daily prayer for pardon for daily slips and daily caution and care and endeavour to prevent them But as for indulgence in or habits of carnality 't is not the lusting of the spirit against the flesh that will excuse them from being workes of the flesh or him that is guilty of them from being carnall For it being too too possible and ordinary for the lustings of the spirit i. e. spirituall motions to be resisted it will be little advantage to any to have had these motions unlesse he have obeyed them i. e. unlesse he walke in the spirit and be led by it for to such onely it is that there is no condemnation Ro. 8. 1. S. I shall not detaine you but with one scruple more and that is whether a vow or a wish that I were penitent will not be accepted
set them thus that hungring is an earnest appetite or desire of food and here in a spirituall sence is apportioned to the first kinde of righteousnesse that of God's sanctifying grace which is as it were bread or food to the soule to susteine it from perishing eternally and so Hungring after righteousnesse is an eaget impatient unsatisfyable desire of grace of sanctity to the soule and that attended with prayer and importunity to God for the obtaining of it S. What is Thirsting after righteousnesse C. Thirsting is a desire of some moysture to refresh and is here apportioned to that second kind of righteousnesse consisting in pardon of sinne which is the refreshing of the panting soule mortally wounded and so like the hart in the Psalmist longing after the water brookes to allay the feaver consequent to that wound to quench the flame of a scorching conscience and so Thirsting after righteousnesse is a most earnest desire of pardon and petitioning of it from God in Christ and never giving over your importunity untill he be inclined to have mercy S. What present felicity can there be in this Hunger and Thirst C. As appetite or stomacke to meat is a signe of health in the body so is this hunger in the soule a vitall quality evidence of some life of grace in the heart and in that respect matter of present felicity whereas on the other side the decay of appetite the no manner of stomack is a pitteous consumption-signe and most desperate prognostick and not caring for grace or pardon for sanctification or justification the most mortall desperate condition in the world S. What assurance of future happinesse attends this Hungring C. As much as God's promise of filling can afford Nay proportionably to the two parts of the appetite the state of glory is full matter of satisfaction to each there is there perfect holynesse without mixture of infirmity or carnality answerable to the hungring after inherent righteousnesse and there is there perfect finall pardon acquittance from all the guilt and debt of sinne and so the Thirst of imputed righteousnesse is satisfied also So that he that hath no other hunger or thirst but these shall be sure to find satisfaction which they that set their hearts upon carnall worldly objects hungring after wealth and secular greatnesse lusts c. shall never be able to arrive to either here or hereafter such acquisitions being here if attain'd to very unsatisfying the more we have of them the more we desire to have and in another world no expectation of ought that shall be agreeable to such desires S. What is mercifullnesse C. Abundance of charity or goodnesse or benignity there being in the Scripture-stile two words neare kin to one another justice and mercifullnesse ordinarily going together but the latter a much higher degree then the former the first signifying that legall charity that both the law of nature and Moses require to be performed to our brethren but the second an abundance or supereminent degree of it expressions of both which we have Rom. 5. 7. under the titles of the righteous man and the good man S. Wherein doth this mercifullnesse expresse it selfe C. In two sorts of things especially 1. Giving 2. Forgiving S. In giving of what C. Of all sort of things that our abilities and others wants may propose to us such are releife to those that are in distresse ease to those in paine almes to poore house-keepers vindication of honest mens reputation when they are slandered but above all to mens soules good counsell seasonable reproofes encouragement in performing of duty when they are tempted to the contrary comfort in time of worldly afflictions but especially of temptation strengthening in the waies of God and whatsoever may tend to the good of any man S. What meane you by Forgiving C. The not avenging of injuries or contumelies not suffering their trespasses against men nay nor sinnes against God to coole or lessen my charity and mercy to them but loving and compassionating and shewing all effects of true Christian mercy such especially as may do them most good as well to enemies and sinners as friends S. What is the present felicity that attends this grace C. 1. The present delight of having made another man happy of rescuing a poore soule wrestling with want c. from that pressure to reprive him that was as it were appointed to dye certainely the most ingenuous pleasure in the world Secondly the gloriousnesse of so doing a kinde of God-like act one of the two things which a heathen could say was common to us with God especially if it be an act of Ghostly mercy an almes a dole a charity to the soule to rescue a poore sinner dropping into the pit reeling into hell by conference advice examples of heavenly life not only to save my selfe but others also this is in a manner to pertake of that incommunicable title of Christ that of Saviour such a thing to which saith Aristotle as to an heroicke quality belongs not praise but pronouncing blessed according to that of Saint Paul from our Saviour it is more blessed to give then to receive a blessed thing to give S. What assurance is there of future blessednesse to such C. The greatest in the world from this promise annext they shall obtaine mercy Gods punishments are mostly answerable to our sinnes he thinkes good to give us a sight of our transgression by the manner of his inflictions and so he is also pleased to apportion his rewards to our graces mercies to the mercifull most peculiarly by mercy meaning 1. Acts of bounty liberality temporall aboundance the portion of the almes-giver and spirituall aboundance of grace of strength in time of temptation 2. Mercy in forgiving pardoning not imputing our sinnes Upon which ground it is that in the forme of prayer which he hath himselfe prescribed us he annexeth the forgiving of all trespassers against us to our prayer for forgivenesse to our selves as the condition without which we may not hope for such forgivenesse S. What is purity in heart C. The Heart signifies the inner man and especially the practicall part or principle of action And the purity of that is of two sorts the first that which is contrary to pollution the second that which is contrary to mixture as you know water is said to be pure when it is cleane and not mudded and defiled and wine is said to be pure when it is not mixt In the first respect it excludes carnality in the second hypocrisy S. When may a man be said to be pure in heart in the first sence C. When not onely in the members or instruments of action but even in the heart all parts of carnality or worldlinesse are mortified As when we neither are guilty of acts of uncleanenesse nor consent to uncleane desires nay feed not so much as the eye with unlawfull objects or the heart with filthy thoughts and because there
children after death but a proposall of a sad payment which would never be done the paying of it would be a doing for ever S. I thanke you for these supernumerary meditations I hope they shall not be cast away upon me I shall detaine you no longer here but call upon you to proceed to the next period which I see to begin in like manner with a commandement of the old law Thou shalt not commit adultery and the same introduction to it which was to the former Ye have heard that it was said by them of old time which by what I before learn't of you I conclude should be to them of old time or to the ancient Jewes Exod. 20. 14. I shall propose 〈◊〉 more scruples in this matter but onely crave your directions for the maine what you conceive forbidden here in that old Commandement C. As in the former God by Moses restrained all the accursed issues of one kinde of sensuality so in this place of the other this of lust And naming the cheife kinde of breach that of Adultery i. e. lying carnally with a married woman he forbids also all other acts of uncleanenesse which are not conjugall Thus have some of the Jewes themselves interpreted the word and so in the Scripture and good Authors in common use adultery and fornication are taken promiscuously to signifie all manner of uncleanenesse Of which though some kinds seeme to have beene permitted the Jewes yet this permission is not to be conceived to extend any farther then the benefit of legall impunity not that they were lawfull or without turpitude Yea and that some kinds of them were by their law severely punished you shall see Deut. 22. But more severely by God himselfe as Numb 25. So that under the letter of that old Commandement are conteined not onely the knowne sinnes of adultery and fornication but all other kind of filthinesse mentioned Rom. 1. 24 26 27. v. 29. Where there are foure words which seem to conteine all sorts of it under them Fornication Villainy Immoderate desire Naughtinesse And so againe 2 Cor. 12. 21. Vncleanenesse fornication lasciviousnesse and Gal. 5. 19. Adultery fornication uncleanenesse lasciviousnesse and idolatry Which last word in that and other places seemes a word meant to conteine all such kinde of sinnes under it because they were so ordinary in the Idolatrous mysteries of the Heathens most of their rites and secrets of their religion being the practice of these filthy sinnes So Eph. 4. 19. 5. 3. in both which places as also before Rom. 1. 29. Col. 3. 5. The word there rendred Covetousnesse in the three latter and greedinesse in the first signifies that irregular desire and so those Heathenish sins which here also Col. 3. 5. are called Idolatry I would not give you any more particular account of these sinnes but desire God to fortify you with all care and vigilance against them grounded in a sence of hatred and detestation of them as of the greatest reproach to your nature greivance to the Spirit of God defamation of Christianity where ever they are to be found and the sinnes of such a nature that when they are once in any kinde indulged to they are apt to breake out into all the basenesse and vilenesse in the world and that in breife are called by Saint Peter abominable idolatrie 1 Pet. 4. 3. S. The Good Lord of all purity by the power of his sanctifying grace proserve me from all such taints to be a Temple for the Holy Ghost But what else is reducible to this Commandement of the law C. 1. All desires of these sins consented to although they break not out into act 2. All morose thoughts i. e. dwelling or insisting on that image or phansying of such uncleane matter with delectation 3. The feeding my lust with luxurious diet inflaming wines c. or other such fewell and accentives of it c. S. What now hath Christ added to this old prohibition C. You have it in these words That whosoever looketh after a woman to lust after her hath committed adultery with her already in his heart S. What is the meaning of that C. That he that so lookes c. 1. Signifies his heart to be adulterous though himself be not either through want of opportunity c. 2. That he shall by Christ be censurable as the adulterer under the law S. But what is the full importance of looking on a woman to lust C. It is not to looke to that end that I may lust as some are willing to interpret here by this meanes making the looking sinfull onely in order to that end that lusting without designing of which they conceive the looking it selfe will be no fault but either to looke so long till I lust or else to satisfy my lust though not with the yeilding to the corporall pollution yet so farre as to feed my eye to gaze to dwell on the beauty of other women I shall give it you in the language of the Fathers who have thus interpreted it He that stands and lookes earnestly Theoph. He that makes it abusinesse to looke earnestly upon gallant bodies and beautifull faces that hunts after them and feeds his minde with the spectacle that nailes his eyes to handsome faces Chrys And againe Not he that desires that he may commit folly but lookes that he may desire And againe God hath given thee eyes that seeing the creatour thou mayest glorifie him and admire him As therefore there was an immoderation and fault in anger so in looking If saith he thou wilt looke and be delighted looke upon thine owne wife and love her continually but if thou lookest after other beauties thou dost both wrong her letting thy eyes rove otherwhere and thou wrongest her whom thou lookest on medling with her illegally For though thou touchest her not with thy hand yet with thy eyes thou doest To this Saint Peter referres 2 Pet. 2. 14. Eyes full of adultery there being an adulterous looke as well as an adulterous embrace the former forbidden by Christ as well as the latter by Moses S. I had not thought this prohibition of Christs had beene so severe but seeing it is the opinion of the ancient Fathers that the words are thus to be interpreted and that the feeding of the eye yeilding to satisfy that with unlawfull objects the beauty of any but our owne wives and the stirring up of fire within which is apt to be kindled by that meanes is here forbidden I shall no longer doubt of it but resolve and with Job make a Covenant with my eyes that I will not behold a maide i. e. please my selfe with the contemplation of her beauty and the Lord give me grace to make good this resolution But then if it be a fault thus to behold will it not be so also in the woman that is thus beheld as the patient in adultery sinnes as well as the agent
of this life in heaven S. How can it be said that Christ came thus to save to doe all this when so many so long after his coming are so farre from being thus saved in all or any of the three sences C. That he came to save is certainly true whatsoever objections you can have against it and that by saving these 3 things are meant if you please I shall manifest from other Scriptures The first sence is conteined in the word as it is used Luk. 1. 71. salvation or that we should be saved from our enemies which must needs be our spirituall enemies sinne and Satan and if you doubt whether sinne be there meant or the pardon of sinne by that saving the next verse will cleare the difficulty where it followes to performe the mercy or mercifully to deale with our fathers and to remember his holy Covenant of which Covenant you know this is one speciall part Heb. 8. 12. I will be mercifull to their sinnes which explaines the mercifull dealing there and their iniquities will I remember no more And then for the second sence that saving signifies calling to repentance may appeare not onely by comparing those two places I came to call sinners to repentance and Christ Jesus came into the world to save sinners out also by a notable place Act. 2. very usefull for the explaining of that word v. 38. 't is reported that Saint Peter said unto them repent c. and v. 40. in more other words he testified unto them or preached unto them saying be ye saved or escape ye from this perverse generation whence it is cleare that being saved c. is but more other words to signify repentance and therefore surely that word v. 47. which we render such as should be saved but is literally the saved signifies peculiarly those who received that exhortation v. 41. that is those that repented of their sinnes but this by the way As for the last acception of the phrase 't is so ordinary for salvation to signify the holy pure life in heaven that I shall not need give you any proofe of it Having therefore cleared the truth this were sufficient although I wanted skill to answer your objection but yet that may easily be done too by saying that Christ hath really performed his part toward every one of these and that whosoever hath not the effect and fruit of it it is through his owne wilfull neglect and even despising of so great salvation Light came into the world and men loved darknesse more then light and having made a Covenant with death and damnation are most worthy to have their portions therein S. What then is the short or summe of Christs being Jesus C. 'T is this that he came into the world to fetch backe sinners to heaven that whosoever of mankinde shall truly repent and fly to him shall thorow him obtaine pardon of sinne and salvation a mercy vouchsafed to men but denyed to Angells who being once fallen are left in that wretched estate and no course taken and consequently no possibility left for their recovery which most comfortable truth is clearely set downe by the Apostle Heb 2. 15. though in our English reading of it it be somewhat obscured The words rightly rendred run thus He doth not take hold of Angells but the seed of Abraham he taketh hold of Where the word which I render taking hold of signifies to catch any one who is either running away or falling on the ground or into a pit to fetch backe or recover againe This Christ did for men by being borne and suffering in our flesh but for Angells he did it not S. What speciall influence will this whole doctrine have upon our lives C. I will shew you 1. It is proper to stirre up our most affectionate love and gratitude to this Saviour who hath descended so low even to the death of the crosse to satisfie for our sinnes to obtaine pardon for us this love of Christ constreineth us saith the Apostle 2. 'T is proper to beget in us a just hatred of sinne which brought God out of heaven to make expiation for it 3. It is a most proper enforcement of repentance and amendment of life to remember 1. That without that we are likely to be little benefited by this Saviour except we repent salvation it selfe shall not keepe us from perishing 2. That that was an end of Christs death to redeeme us from all iniquity and purifie to himselfe a peculiar people zealous of good workes aswell as to satisfy for us 4. It is proper to teach us feare of offending and keepe us from security when 1 we finde what an exemplary punishment God saw fit if not necessary to inflict on sinne in the person of his sonne and 2 remember how much more guilty we now shall prove if we will still damne our selves in despight of all these meanes of saving us S. I beseech God to open my heart to those considerations and then I shall farther importune you to proceed and tell me the signification of the word Christ wherein you told me the Offices of Christ were intimated but I beseech you first what do you meane by Offices C. I meane by that word places of charge and dignity to which God thought fit to designe Christ that he might the better accomplish the end for which he sent him the trust or charge supposing somewhat to be done by him and the dignity implying somewhat to be returned by us as you will see in the particulars S. What then is meant by the word Christ C. Annointed and that intimates the three Offices to which men were wont to be inaugurated by the ceremony of anointing S. What are those three Offices C. Of King and of Preist and of Prophet S What belonged to Christ to do as King C. To set up his throne in our hearts or to reigne in the soules of men and to give evidence of his power thorow the whole world S. What was required of him to that purpose C. 1. To weaken and shorten the power of Satan which Christ really did at his suffering Heb. 2. 14. by death destroying the Devill and againe I saw Lucifer falne downe from heaven that is from the more unlimited power which he had before and 2 to give strength and grace to overcome all rebellious lusts and habits of sinne to bring them downe in obedience to his Kingdome and this he hath done also by sending his spirit in reference to which are those words cited out of the Psalmist he hath led captivity captive and given gifts unto men and in a word to reigne till he had brought all his enemies under his feet 1 Cor 15. 25. S. What and how many be those enemies C. He hath many enemies some temporall but most spirituall S. What meane you by his temporall enemies C. I meane the Jewish nation that rejected and crucified him which within the
life called the New Creature living a godly life or like sonnes or children of God for the Scripture phrase to be regenerate or borne againe or from above is all one with being a child of God that is one who as he hath his seed of new life from the Spirit of God so returnes him the obedience of a sonne-like gracious heart lives like a sonne in his family and never goes from him with the prodigall into the farre Country S. Of what parts doth Repentance consist C. Not properly of any it being nothing else but a change of minde or new life yet there are many preparatives in the passage to this state every of which doth also in some measure accompany it where ever it is S. What are those preparatives then C. 1. Sence of sinne 2. Sorrow or contrition for sinne 3. Confession of sinne 4. Disclaiming forsaking resolving against sinne S. Wherein doth the Sence of sinne consist C. In discerning 1. The Odiousnesse 2. The Danger of it S. What Odiousnesse C. 1. How it displeaseth God and makes us odious in his sight 2. How it defiles and defames us turnes the members of Christ to be members of an harlot 3. Makes us odious to all good men 4. Makes us uncapable of heaven wherein nothing shall enter that defileth Rev. 21. 27. S. Wherein doth the Danger consist C. In bringing 1. the curses of this life upon us 2. temporall death 3. eternall plagues and torments in another world S. What then is a Sence of these C. 1. A conviction of the truth of these 2. A serious consideration and pondering of this important truth as it concernes our endlesse weale and woe 3. A being affected with it so as to humble our soules in that sence which leads to sorrow and contrition S. What is sorrow and contrition for sinne C. A being greived with the conscience of sin not onely that we have thereby incurred such danger but also that we have so unkindly greived and provoked so good a God so compassionate a father so gracious a redeemer so blessed a sanctifier S. Is it not sufficient to greive in respect of the danger and damnation which sinne betrayes me to and is not such greife contrition C. No it is but attrition which any man living would have when he saw such danger neare he would be prick't at heart and be ill pleased to see hell gaping upon him and you may observe that where such present danger is the only cause of sorrow when that danger is over there seldome or never followes reformation And therefore that opinion and doctrine of the Papists who teach that this attrition or sorrow that we shall be punished without producing amendment of life in the sinner yet by the power of the keyes i. e. by the absolution of the Preist is turned into contrition is a most ridiculous deceit of soules for there being no promise of Scripture that such attrition alone or flying from the wrath to come Mat. 4. shall be sufficient to obtaine pardon without bringing forth fruit worthy of repentance the Preist that absolves any on no better grounds then those goes beyond his commission and by telling a lye can never make that lye become truth by absolving an uncontrite sinner cannot sure make him contrite either in reality or in Gods acceptation of him because he hath not promised to accept any but the broken and contrite and therefore not any thing else in stead of contrition S. What thinke you then of that sorrow and compunction that the approach of death and terrours of the Gospell bring men to C. If it be a bare sorrow and compunction onely respecting those present terrours and advancing no higher then certainly it hath no promise of mercy belonging to it But if that which begins thus by Gods mercy allowing of time and by his Grace using these terrours for the softening of the heart improve farther into sorrow for displeasing of God and from thence into a reall sincere resolution to amend and forsake sinne then these superstructions have a promise of mercy belonging to them though that foundation had not The onely thing then in this matter to be considered is whether it be thus improved or no and that no man can certainly judge of neither Confessor nor patient himselfe but by the fruits of it after wards in time of temptation For 1. the man himselfe may through selfe-love take that for Godly sorrow and resolution of amendment which is onely sorrow for his owne danger and willingnesse to avoid that and againe when forraigne temptations are out of the way and by disease c. inner flames quench't in him he may resolve against those sinnes which before he had lived in or by way of naturall revenge he may vow never to returne to those sinnes which he hath had such experience of for the emptinesse and damningnesse of them and so thinke himselfe a compleate penitent And 2. the sensitive expressions being oft as great for the one as the other nay greater for danger then for sinne and from weaknesse of body then change of minde the confesfor may easily mistake likewise but when God pleaseth to restore health and strength when those present apprehensions are over and temptations of the world and flesh returne againe and perhaps some new that were not before in his rode then if the sorrow continue as great and the resolution as earnest and persevere to hold out in despight of temptations to the contrary and take not up any new sinnes in exchange for the old this is a comfortable evidence that that sorrow was Contrition and that resolution a sincere resolution But if this time and meanes of triall being allowed the matter prove otherwise if the penitent returne to his former jollity and luxury or instead of those nauseated sins make some other choise of a new path to hell entertaine covetousnesse instead of prodigality spirituall pride instead of carnall security envy malice sedition faction in commutation for lust and the like This is a demonstration that that sorrow was not Contrition that resolution no sincere resolution and consequently that if that man had then died there would not have beene found any thing in him which God hath promised to accept of But if the case be set in a third or middle way that the patient dye before any such triall hath beene made either to evidence the sincerity or unsincerity then that which remaines for us is not to judge but to leave him to Gods inspection who can see without those waies of triall and discerne what it was in it's selfe attrition or contrition sincere or not sincere whether it would have continued or no a through change of minde and consequently will accept the will for the deede if it be a firme and ratified will and not else And so in breife God may have mercy on him whose repentance began never so late if he see it was sincere repentance But in this
24. i. e. some relicks of that bitter passion-cup of his for us to drinke 3. Because it is such an expression of a curse to have our reward and with Dives all our good things in this life and that an ominous signe that there is nothing left to be rewarded in another life S. What then is to be thought of them who to get the crosse off from their owne shoulders and to put it on other mens will venture on things most contrary to peace and shake the quiet perhaps the foundations of a Kingdome C. I will say no more and I can scarcely say worse then that they are enemies to the crosse of Christ a very ill and sad spectacle among Christians and that there is nothing more unreasonable then to pretend Christianity for the doing this which is so perfectly contrary to it S. You have now past through all Christian graces at the first designed for consideration I shall put you in minde of the next thing whereof you have made your selfe my debtor the difference of and dependence betweene Justification and Sanctification wherein first you will please to give me the notion of the single termes And 1. what is Justification C. § 4 It is Gods accepting our persons and not imputing our sinnes his covering or pardoning our iniquities his being so reconciled unto us sinners that he determins not to punish us eternally S What is the cause of that C. God's free mercy unto us in Christ revealed in the new Covenant S. What in us is the Instrumentall cause of it C. As an Instrument is logically and properly taken and signifies an inferiour lesse principall efficient cause so nothing in us can have any thing to do i. e. any kind of physicall efficiency in this worke neither is it imaginable it should it being a worke of God's upon us without us concerning us but not within us at all And if you marke Justification being in plaine termes but the accepting our persons and pardoning of sinnes it would be very improper and harsh to affirme that our workes our any thing even our Faith it selfe should accept our persons or pardon our sinnes though in never so inferiour a notion which yet they must if they were instrumentall in our Justification 't is true indeed those necessary qualifications which the Gospell requires in us are conditions or morall instruments without which we shall not be justified but those are not properly called instruments or causes S. What are those qualifications C. Faith repentance firme purpose of a new life and the rest of those graces upon which in the Gospell pardon is promised the Christian all comprizable in the new creature conversion regeneration c. S. Are these required in us so as without them we cannot be justifyed How then are we justified by the free grace of God C. Yes these two are very reconcileable for there is no merit in our Faith or Repentance or any poore weake grace of ours to deserve Gods favour to our persons or pardon of what sins are past or acceptation of our imperfect obedience for the future 't is his free grace to pardon and accept us on such poore conditions as these and this free grace purchased and sealed to us by the death of Christ S. What now is Sanctification C. The word may note either a guift of God's his giving of grace to prevent and sanctifie us or a duty of ours our having i. e. making use of that grace and both these considered together either as an Act or as a State S. What is it as it signifies an Act C. The infusion of holinesse in our hearts or of some degrees of holynesse and parallell to that the receiving and obeying the good motions of God's sanctifying spirit and laying them up to fructifie in an honest heart the turning of a soule to God or the first begining of new life S. What is it as it signifies a State C. The living a new a holy a gracious life in obedience to the good grace of God and dayly improving and growing and at last persevering and dying in it S. What now is the dependence between Justification and Sanctification C. This that the first part of Sanctification the beginning of new life must be first had before God pardons or justifies any then when God is thus reconciled to the new convert upon his vow of new life he gives him more grace enables assists him for that state of Sanctification wherein if he makes good use of that grace he then continues to enjoy this favour and Justification but if he performe not his vow proceed not in Christian holy life but relapse into wasting acts or habits of sinne then God chargeth againe all his former sinnes upon him and those present iniquities of his and in them if he returne not againe he shall die as appeares by Ez. 18. 24. If the righteous i. e. the sanctified and justified person depart from his righteousnesse and committeth iniquity in his sinne that he hath sinned he shall dye and by the parable of the King Matt. 18. where he that had the debt pardoned him freely by his Lord yet for exacting over severely from his fellow servant is againe unpardoned and cast into prison delivered to the tormentors till he should pay all that was due unto him v. 34. which parable Christ applyes to our present businesse v. 35. So likewise shall my heavenly father do also unto you S. But is not a man Justified before he is Sanctified and if he be how then can his Justification depend on his Sanctification C. If he were justified before he were sanctified in any kind then would your reasoning hold for sure by the same reason that justification might be begun before repentance or resolution of new life or conversion to God it might also be continued to him that repented not or that returned to his evill way and therefore without all doubt this kind of Sanctification is precedent in order of nature to justification i. e. I must first beleive repent and returne all which together is that faith which is required as the condition of our being justified a receiving of the whole Christ a cordiall assent to his commands as well as promises a giving up the heart to him a resolution of obedience a pronenesse or readinesse to obey him the thing without which saith an antient writer Christ can do none of his miracles upon our soules any more then he could his mighty workes among his unbeleiving countrymen before God will pardon though indeed in respect of time there is no sensible priority but God's pardon and our change goe together at what time soever we repent or convert sincerely God will have mercy i. e. justifie A further proofe of this if it be needfull you may take from the author to the Hebrewes c. 10. where having said v. 14. that Christ by his owne suffering perfected for ever them that are sanctified intimating
be other peices of carnality besides as strife faction sedition c. yea and pride and the consequents of that all these must be wrought out of the heart or else we have not attained to this purity but are in the Apostles phrase 1 Cor. 3. 3. still carnall And so for worldlinesse for earth you know will pollute also when I not onely keepe my selfe from acts of injustice and violence but from designes of oppression nay from coveting that which is anothers and so likewise for Satanicall injections when I give them no manner of entertainment but reject them suffer them not to stay upon the soule and so defile it S. When may I be said pure in heart in the second sence C. When I attaine to sincerity when I favour not my selfe in any knowne sinne double not with God divide not betweene him and my owne lust owne ends owne interests betweene God and Mammon God and the praise of men c. For this is sure a maine part of the damning sinne of hypocrisy against which there are so many woes denounced not the appearing to others lesse sinfull then we are for that is not more unpardonable but lesse damning then open profest avowed scandalous sinning but the halting betweene God and Baall the not loving and serving God with all our heart the admitting other rivals with him into our hearts S. But is no man to be thought a good Christian that hath either carnality or hypocrisy in him C. None that is either carnall or hypocrite But the truth is as long as we live here and carry this flesh about us somewhat of carnality there will remaine to be daily purged out and so also some doublings some relickes of hypocrisy somewhat of my selfe my owne credit my owne interests still secretly interposing in my godliest actions But these so they be not suffered to raigne to be the cheife masters in me to carry the maine of my actions after them may be reconcileable with a good estate as humane frailties not wasting sinnes S. What is the present felicity that belongs to such C. To the first sort of purity belongs 1. That contentment that results from having overcome and kept under that unruly beast the carnall part and brought it into some termes of obedience to the spirit 2. The quiet and rest that proceedes from purity of heart contrary to the disquiets and burnings that arise from unmastered lusts 3. The ease of not serving and tending the flesh to obey it in the lusts thereof 4. The quiet of conscience absence from those pangs and gripings that constantly attend the commission of carnall sinnes The same may in some measure be affirmed of all the other branches of the first kind of purity And for the second as it is opposite to mixture or hypocrisy the conscience of that is matter of great serenity of minde of Christian confidence and boldnesse towards God and man when I have no intricacies Maeanders windings and doublings within me need not disguises or artifices of deceit but can venture my selfe naked and bare to Gods eye with a Prove me O Lord and try me search my reines and my heart And so to men feare not the most censorious strict survey have a treasure of confidence that I dread not the face of any man have no paines no agonies for feare of being deprehended which the hypocrite is still subject unto S. What is the reward apportioned to purity hereafter C. The Vision of God which 1. Onely the pure are capable of And 2. which hath no matter of felicity in it but to such S. Why are onely the pure capable of the sight of God C. Because God is a Spirit and cannot be seene by carnall eyes till they be cleansed and purged and in a manner spiritualized which though it be not done throughly till another life yet purity here such as this life is capable of is a most proper preparative to it and therefore is said to be that without which no man shall see the Lord which you know is affirmed of holinesse Heb. 12. 14. which word in that place signifies the very purity here spoken of S. Why hath the Vision of God no felicity in it but to the pure C. Because a carnall faculty is not pleased with a spirituall object there must be some agreeablenesse before pleasure is to be had and that pleasure necessary to felicity S. What is meant by Peace-making C. The word Peace-makers signifies no more then peaceable minded men The notion of making in Scripture-phrase belonging to the bent of the soule as to make alye is to be given to lying to practice that sinne to be set upon it So to doe which is in Greek to make righteousnesse and sinne 1 Job 2. 29. and 3. 4. notes the full bent and inclination of the soule to either of them So to make peace both here and Ia. 3. 18. is to have strong hearty affections to peace S. Wherein doth this peaceable affection expresse it selfe C. In many degrees some in order to private some to publicke peace some to preserve it where it is some to reduce it where it is lost S. What degrees of it in order to private peace C. 1. A command and victory over ones passions especially anger and covetousnesse the former being most apt to disquiet families the latter neighbourhoods The angry man will have no peace with his servants children nay wife and parents any that are within the reach of his ordinary conversation and the covetons man will contend with any neare him that have any thing that he covets 2. Charitable or favourable opinion of all men and actions that are capable of candid interpretations Jealousies in the least societies being the most fatall enemies to peace fomentors of the least discontents into the mortallest feuds hatreds 3. An apertnesse clearenesse of mind in a friendly debate with friends or neighbours of any actions which have past subject to misconstruction without all concealing of grounds of quarrell not suffering them to broyle within but discreetly requiring an accompt of all such dubious accidents of those who are concerned in them 4. The resolving against contentions and litigations in law as much as is possible being rather content to suffer any ordinary losse then to be engaged in it and in greater matters referring it to arbitrement of honest neighbours then to bring it to suit 5. Expressing a dislike to flatterers whisperers and backbiters and never suffering our affections to be altered by any such By these you will guesse of other degrees also S. What in order to publicke peace C. 1. Contentment in our present station and never fastening our ambition and covetise on any thing which will not easily be attained without some publicke change or innovation 2. Willing obedience to the present government of Church and State 3. Patience of the crosse or preparation for that patience and resolving never to move a State to get my selfe from under
any pressure 4. Resolving on the truth of that sacred dictate that the faults and infirmities of Governours are by God permitted for the punishment of the people and that consequently they are to be look't on not in a direct line onely or chiefely to censure them but in order to reflexion on our selves to observe what in our selves hath so provoked God to punish us 5. The not thinking our owne opinions in religion such as are not of faith of such importance as either to deny salvation or communion to any that differ from us 6. Modesty and calmenesse in disputing 7. Not affixing holinesse to opinions or thinking them the best men that are most of our perswasions 8. The not defining too many things in religion And many others you will judge of by these S. What to preserve it where it is C. 1. Valuing of it according to it's true estimation as that which is in the eyes of men very amiable and in the sight of God of great price 2. Considering how insensibly it may be lost and with how great difficulty recovered againe and how neare a hell this life is without it 3. Prudent watching over it and over those that are enemies to peace 4. Not being easily provoked but overcoming strife with mildnesse or kindnesse the soft answer c. and overcoming evill with good 5. Praying constantly to God the Author of peace for the continuance of this beloved creature of his among us S. What to recover it when it is lost C. 1. Humbling our soules amending our lives searching out these peculiar reigning sinnes that have made this blessing too good for us to enjoy Making our peace with God first 2. Examining what I have contributed toward the removing of it whom I have slaundered c. and repairing what I have thus done by confession satisfaction 3 By incessant prayer to God fetching it backe againe S. What is the present felicity that belongs to such C. 1. The present rest and peace the greatest of all worldly pleasures and which is as health in the body the foundation of all other superstructions of temporall joy 2. The conscience of the charitable offices done to all others by this meanes 3. The honour of being like God in it who is the God of Peace and like Christ who came on this errant to this earth of ours to make peace between the greatest enimies his father and the poor sinner-soule S. What is the reward apportioned to peaceablenesse hereafter C. 1. God's acknowledgment of us as of those that are like him 2. Pardon of sinnes and eternall rest and peace hereafter S. To whom doth the last Beatitude belong C. To those 1. That are persecuted for righteousnesse sake 2. That are reviled falsely for Christ's sake S. How doe these differ one from the other C. Onely as a more generall word and a more speciall Persecution signifies properly and strictly being pursued and driven and hunted as noxious beasts are wont but in common use noteth what ever calamity or affliction the malice or tyranny of others can lay on us and Revileing is one speciall kind of it which is most frequently the true Christian's lot Because 1. Those that have no strength or power to inflict other injuries have yet these weapons of their malice alwaies in readinesse 2. Because they who are not good Christians themselves doe in their owne defence thinke themselves obliged to defame those that are their good actions being when they are silent so reproachfull to them made to reprove their thoughts Wised 2. 14. And so they by their tongues to revenge themselves upon them to redeeme their reputation by that meanes S. But what is meant by the phrases for righteousnesse sake and falsely for my sake C. Those words conteine a restraint or limitation of the subject to this purpose that the Beatitude belongs not to those indefinitely that are persecuted and reviled for many may thus justly suffer as theeves as murtherers evill-doers busy-bodies 1 Pet. 4. 15. And little joy or blessednesse in that but to those peculiarly that are true Christians Either 1. For some good action wherein their Christianity and the testimony of a good conscience is concerned as when men are reviled or persecuted because they will not either totally forsake and apostatize from Christ or in any particular occurrent offend against him Or when some such Christian performance brings this consequent persecution or reproach upon them Or 2. For some indifferent sinlesse action which though it be not done in necessary obedience to Christ yet bringing unjust persecution or reviling falsly upon them may though in an inferiour degree belong to this matter And in that case be thought to be permitted by our wise and good God c. disposed or ordered by him for our Beatitude i. e. for the benefit of us as Christians either as a chastisement of our other sinnes that we may not be condemned with the world or as a meanes of tryall whether we will beare it patiently and Christianly S. Wherein doth the present felicity of those consist C. 1. In having our evill things in this life that so all our good things our reward may remaine on arreare unpaid till another life 2. In the honour and dignity of suffering for Christ's sake 3. In conformity with the ancient Prophets and Champions of God in all ages 4. In the comfort that proceeds from this evidence and demonstration of our being true Christians for that is the meaning of yours is the Kingdome of Heaven i. e. the state of Christians or the true Christian state It being a Christian aphorisme that God chastens every Sonne Heb. 12. 7. and that the good things that are made good to Christians here shall be with persecutions Mar. 10. 30. 5. In this pledge of Gods favour to us in that we are thought worthy to suffer shame for his name 6. In the assurance of a greater reward hereafter proportioned to our sufferings here S. What is the reward hereafter apportioned to this C. A greater degree of glory in heaven S. You told mee at your entring on the Beatitudes that I was no farther to beleive my selfe a Christian then I should finde all and every of these graces in me to which these beatitudes are prefixt that I can without difficulty acknowledge for all the former and resolve I am no farther a Christian then I am poore in spirit mourning meeke hungring and thirsting after righteousnesse mercifull pure in heart and peaceable but the last stickes with me and I cannot so easily assent to that that I cannot be a Christian unlesse I be persecuted and reviled I pray cleare that difficulty to mee C. I shall by saying these foure things to you 1. That though to be persecuted is no duty of ours yet 1. To beare it patiently and 2. Rejoyce in it when it befalls us and 3. That it be for righteousnesse sake when it is our duty required of all Christians 2. The
Tragedy concluded with the cheife Actors life That the surviver did any thing unlawfull in all this all circumstances considered I cannot affirme no man being bound to spare that other mans life which he cannot spare without parting with his owne I conceive this may satisfie the utmost of your scruples in this matter if I tell you that this case taken with all the circumstances is the only one I can give you wherein one of the two Duellers may be innocent And you will be apt to deceive your selfe if you seeke to finde out other cases and thinke to justifie them by this S. But is there nothing else reducible to the prohibition of murther C. Yes 4. Oppression of the poore and not giving those that are in extreme distresse according to that of the sonne of Sirach The poore mans bread either that which he hath or that which in extreme want he craves of thee is his life and he that deprives him of it is a murtherer 5. The beginnings of this sinne in the heart not yet breaking forth into action as malice hatred meditating of revenge wishing mischeife cursing c. All these are reducible to this Commandement as it was given in the law S. Is there yet any thing else thus reducible C. One thing more there is and that is Warre the consideration of which is full of great difficulties For though all unjust warre be simply forbidden under this sixth command of the law and it be evident enough that some warres are unjust as that of Subjects against the supreme power or Magistrate in any state that of one Prince or nation invading another for the enlarging of their dominion or territories c. And though indeed there be but few warres but sinne against this Commandement and in those few that doe not yet there be many actors in them auxiliaries stipendiaries c. which have no lawfull calling to take part in that trade of killing men for so onely have they that doe it in obedience to their lawfull Magistrate yet still it is apparent that some warre is lawfull as that which hath had Gods expresse command and that which is for the repressing of seditions and rebellions and betwixt nation and nation for the just defence of themselves and the repelling of violence But this last head of warres being that wherein the greatest difficulties lye will not be so proper for this place as for another which we shall meet with that of not resisting of evill v. 39. And therefore to that place we shall referre it as also that of private warre in case of assault S. I shall then count of that debt and not require payment till that time cometh but proceed to demand What Christ hath added to this letter of the Mosaicke law thus explained C. It is clearely answered in these words But I say unto you that whosoever is angry with his brother without a cause c. to the end of that verse Wherein there be three things forbidden by Christ 1. Causelesse or immoderate anger going no farther then the breast 2. The breaking out of this anger into the tongue but some what moderately Whosoever shall say Racha 3. A more violent railing or assaulting him with that sword of the tongue that anger hath unsheathed Whosoever shall say thou foole S. What doe you meane by the first of these C. That anger which is either without any or upon light cause or being upon any the justest and weightiest cause exceeds the degree and proportion due to it and this againe in either kind aggravated by the duration and continuance of it And the Greeke word here used is a denotation of every of these S. For the understanding of this I desire first to know whether any anger be just or no in respect of the cause and if so what C. Saint Pauls advice of being angry and not sinning though it referre there peculiarly to the not continuing or enduring of wrath Let not the Sunne goe downe in thy wrath doth yet imply that some wrath may be lawfull in respect of the cause for otherwise the non-continuance of it would not justify it from sinne The most justifiable causes of anger are 1. When it proceeds from sorrow that God is provoked anger conceived for Gods sake Mark 3. 5. without reflexion on our selves 2. When for virtues sake to see that neglected despised and the rules of it violated 3. When for other mens sake still without reflexion on our selves or any interest of ours And each of these not in light triviall matters neither but in matters of weight and so the causelesse anger is that which rises upon slight or no causes or those wherein our owne interests are concerned Which though they may be causes are not justifiable causes of anger in us S. Having this direction from you to understand causelesse anger I shall easily answer my selfe for the other two circumstances which make it fit for Christ to prohibit it As 1. When 't is immoderate and exceeds the degree and proportion due to it which I confesse may be done even when the cause is just And 2. When it continues beyond the length of a transient passion when as the Apostle saith the Sunne is permitted to goe downe upon our wrath But I pray what is meant by that phrase which is by Christ here repeated and againe applyed to this causelesse anger as before to killing shall be in danger of the judgment sure 't is not that he thinkes it fit that every Christian that thus offends should be put to death as even now you interpreted those words C. The meaning is that the wrathfull man in another world shall be subject to punishment as the homicide here i. e. that wrathfullnesse being so contrary to that meekenesse patience humility required now by Christ and being as Solomon intimates an effect of pride and hawtinesse is to be counted of as an Un-Christian sinne which unlesse it be mortified here by the grace of Christ will cost us deare in another world though not so deare as the second and third mentioned in this verse The punishment in that court of judicature being the sword or beheading which though it be heavy enough is not yet so great as the two other which are after named S. This of causelesse anger being thus clearely forbidden by Christ and yet that that even good Christians are so subject to fall into what meanes will you direct me to to mortify or subdue it C. 1. A conviction of the danger and sinne of it not flattering our selves that either 't is no sinne or such as with our ordinary frailties shall have it's pardon of course But 1. Such as is here under a heavy penalty particularly denounced against by Christ And 2. is so opposite to those graces of humility meekenesse patience peaceablenesse bearing with one another and forgiving one another c. and required so strictly by Christ of his Disciples i. e. all Christians followers of
taking up of armes and that againe when there is no arbitration or other meanes of debating such controversies or averting such injuries to be had And with these cautions To hurt no peaceable man as neare as may be To shed as little bloud as is possible Not to protract it out of desire of revenge or gaine Not to use cruelty on captives on those that yeild themselves that desire quarter on women children husbandmen c. To give over warre when any reasonable termes of peace may be had To take away nothing from the conquered but the power of hurting In these cases and with these cautions as it is lawfull to the Supreme Power to use armes so is it also to others his Subjects that have commission from him if they be satisfied of the justice of the cause it being not imaginable that any Magistrate should by his owne personall strength protect his Subjects without the assistance of others with him S. But is it lawfull for a private man for the repelling of any the greatest injury from himselfe to kill another Or if it be not how can this warre against those who are not our Subjects and Rebels but those who are out of our power and over whom we have no jurisdiction and so we are but private men in respect of them be accounted lawfull seeing it is sure more sinfull to kill many then one C. To the first part of your question I answer that a private man may not by the law of Christ take away anothers life for the saving his owne goods or the repelling any such kind of injury from himselfe because life is more then goods but if his life be attempted also and no probable meanes to save it but by taking away the others life it may then be lawfull to take away his life Christ having interposed nothing to the contrary where yet he that to save anothers life or rather then take it away should venture and lose his owne may be thought to doe better and more honourably in imitating Christ who laid downe his life for his enemies This then being granted I say yet to the second part of your question that the same rule cannot be extended to the making of warre unlawfull 1. Because the Supreme Power who is supposed to mannage the warre hath the sword put into his hand by God which the private man had not and that not onely to punish Subjects but also to protect them 2. Because it is his duty so to doe which he may not without sinne against them and failing in discharge of trust neglect whereas the private man having power of his owne goods may recede from that naturall right of his deny himselfe to follow Christ and for his life it selfe may better thus part with it by leaving it to Gods tuition then the Magistrate can another mans being entrusted by God to defend it and by oath bound to performe that part of his duty And for the number of those whom a warre endangers to kill that will be countervailed with the number of those whom it is intended to preserve whose peace and quiet living if it may be gotten is more valuable to them then life it selfe deprived of that S. Well then supposing warre to be lawfull and these two kinds of warres to be such What other kinde of lawfull warres are there Or be there any more C. It will be hard to name any other and yet I shall not peremptorily say there is no other because some other perhaps may be found which will beare proportion to one of these It will be easier to informe you in this matter by telling you what be the speciall sorts of wars that are unlawfull S. What be they C. 1. When one Nation fighteth with another for no other reason but because that other is not of the true Religion this is certainly unlawfull For 1. God hath not given any nation this jurisdiction over another And 2. 'T is against the nature of Religion to be planted by violence or consequently by the sword and therefore much more is this unlawfull for Subjects to doe against the lawes and governours under which they are placed S. But is not Religion the most precious thing of all What then may we fight for if not for that C. It is the most precious thing indeed and that to be preserved by all lawfull proper proportionable meanes but then warre or unlawfull resistance being of all things most improper to defend or secure or plant this and it being acknowledged unlawfull for Peter to use the sword for the defence of Christ himselfe to doe it meerely for Religion must needs be very unlawfull Religion hath still been spread propagated by suffering not by resisting and indeed it being not in the power of force to constreine my soule or change my Religion or keepe me from the profession of it armes or resistance must needs be very improper for that purpose S. What other warre is unlawfull C. All manner of invasive warre for the enlarging of our territories for the revenging of an affront for the weakning of those that we see prosperous and consequently suspect it possible for them to invade us for the future or in any case unlesse perhaps to get some reparation for some eminent injury done to our nation which the nation cannot reasonably beare nor yet hope for any other way of reparation S. What is required to make it lawfull for any private man to take armes C. Commission from the Supreme Powers under which he lives and to whom he is a Subject and who have the power of the sword in their hand and therefore as in obedience to them it is possible for a private man lawfully to take armes even when the Governours do it unlawfully supposing that he thinke the cause good upon the Supreme Powers undertaking it so he that takes up armes only for hire or hope of honour c. under one who is not his Magistrate may though the cause be just for which the Generall fights commit sinne in fighting under him S. What is there more that you thinke fit to teach me from this precept of not retaliating or not av enging the injurious C. It will be best given you by proceeding and observing what Christ addes on the backe of this prohibition But whosoever shall smite thee on thy right checke turne to him the other also c. S. What is generally observable from those additions C. 1. The occasion of them 2. The generall nature of them wherein they all agree and accord S. What is the occasion of them C. Christ's foresight of an objection which upon occasion of the prohibition precedent men would be apt to make thus If when one doth me an injury I may not revenge it on him my selfe or require a legall revenge upon him then by this easinesse he will be taught to multiply those injuries to smite me on the other cheeke when he sees me take that so
and against the law of Nature by which hating or hurting is avowed onely in case of injuries done and even then also the contrary commended and so that which Christ hath here to doe is partly to recall and reforme the Jewes to the law of nature and to command that which that commended partly to advance and set it higher then the law of the Jewes had required of them before S. What then is now the law of Christ in this matter C. It is set downe v. 44. But I say unto you love your enemies c. to the end of this Chapter The summe of which is that other mens faults or sinnes against us nay against God himselfe for the Jewes enemies the people of the seven Nations Amorites c. being most detestable sinners before God are here referr'd to in this word Enemies give not us any dispensation for the non-payment of that great debt of our nature love to all our kind 'T is true indeed the passions and affections that our nature is subject to doe incline us to revenge against our enemies or if we can conquer that yet we cannot choose but make a distinction betweene freinds and foes and at least have a great coldnesse and indifference to those who have deserved so ill at our hands But Christ is come to mortify those affections of rage and revenge and to leade us higher then nature would bring us to affections and words and actions of kindnesse and benignity to those that have exprest the contrary of every of these toward us S. But is it not aboundantly sufficient if my affections and behaviour toward mine enemy be not like his to me unkind retaliating of injuries c Is there any more required of me C. Yes undoubtedly of a Christian who is to transcribe that copy that Christs owne dealing with us when we were enemies did set us I must not onely negatively not hate or curse or pursue with injuries but love and blesse and doe good and pray for my greatest enemy S. What is meant by Loving him C. That denotes the affection of charity and kindnesse and benignity toward him 1. Wishing him all the good in the world but that especially which he most wanteth the good of his soule conviction of sinne reformation c. 2. Pitying and compassionating him and that the more for being mine enemy because that implies a sinne in him which is of all things the most proper matter of compassion 3. Being cordially affected toward him S. What is meant by Blessing him C. The word in Greeke and the opposition to cursing i. e. evill or bitter speaking noteth kindnesse and freindlinesse of language giving them all freindly and courteous words who have nothing but railing and evill speaking for us commending in them whatever is capable of it though they doe nothing but defame and backbite us S. What is meant by Doing good to them C. All outward reall effects and actions of charity Such are almes if they be in want feeding giving to drinke clothing them when they are hungry thirsty naked comfort if in any distresses Counsell if in any difficulty rescuing their goods c. if we see them in danger admonishing them in a freindly manner and such as may be most likely to prevaile with them when we see them falling into any sinne reproving and correcting fatherly when we see them fallen In a word contributing our utmost to the good of their bodies estates families reputations but especially their soules and all this without any tincture of our revenge or rage mixing with it S. What is meant by Praying for them C. Desiring of God for them whatsoever they want 1. Pardon of sinne with an expression of my free pardoning them 2. Grace for amendment of life 3. All other blessings temporall and spirituall which they stand in need of S. This is a duty of some difficulty what helpe can you direct me to to facilitate the performance of it C. Many considerations there are which will tend to that end Three there are here named S. What be they C. The first is the example of God who sheweth mercy to sinners who are his enemies and in the outward disspensation of temporall blessings giveth as liberall a portion many times to the wicked unthankfull provokers as to his good servants and for the common advantages of life Sunne and Raine dispenseth them generally in an equality to all And then for us to doe the like is a God-like thing the greatest dignity that our nature is capable of S. What is the second helpe C. The consideration of the reward which God hath decreed for such who doe this and that proportioned to their actions retribution of good to evill of mercy and happinesse though we are sinners and enemies Whosoever doth but thinke of that how much the joies of Heaven for eternity are beyond the pleasure of a little revenge for the present will never thinke fit to make such an unequall exchange to lose so rich a reward for so poore a pleasure S. What is the third helpe C. The consideration of what is done by all others the vilest and wickedest men in the world For such were the Publicanes accounted and yet they could thinke themselves obliged to love their freinds and satisfy that obligation they could use civilities and courteous compellations and salutations to their neighbours c. And if we who are bound to exceed the Scribes and Pharisees the strictest sect among the Jewes shall be but in the same ranke with Publicanes who are otherwhere put with heathens and harlots and sinners the vilest and most abominable of all men this will sure be a great reproach to us Christians S. What other motives can you adde in this matter why I should love my enemies C. 1. That by this meanes I shall conquer my selfe my unruly passions with a most glorious heroicall peice of victory 2. That by this I shall preserve my selfe in a great calmenesse and quiet of minde which thoughts of revenge wholly deprive me of 3. That this is of all others the most probable way of overcoming my enemies Revenge being a meanes of exasperating and enflaming him charity of melting him Which if I doe I first get a freind for an enemy and secondly have the honour and claime to the reward due to them that convert sinners from the errour of their wayes 4. That this is a way of excelling all other men in the world none but Christians thinking themselves obliged to doe this 5. That this is the speciall way of Christian perfection and is so called in the close of this Chapter Be ye perfect as your Father which is in Heaven is perfect In stead of which Saint Luke reads 6. 36. Be ye mercifull c. nothing this mercy or almes or benignity to enemies to be the highest degree of Christian perfection S. I beseech God by his renewing quickning spirit to mortify the contrary sinne and worke this truly Christian
22. Cast thy burthen on the Lord and he shall susteine thee 1 Pet. 5. 7. Casting all care on the Lord for he careth for you To which you may adde Christe promise that if we aske we shall have if we asks not amisse saith Saint James which sure we do not if we aske but what he taught us to aske this day our dayly bread i. e. as in the explication of the Lords prayer was shewed day by day those things that are necessary for the remainder of our life Many other promises you will observe to the same purpose and particularly this in the place by way of expostulation v. 30. shall he not much more cloth you O ye of little faith intimating strongly a promise that he shall and requiring faith or beleife of this promise at our hands Secondly That want of faith or trust in this promise not beleeving this truth is a peice of the damning sinne of infidelity so charged here upon them that beleive it not v. 30. Thirdly that any carking sollicitude for the future is an argument of this distrust this not daring to rely on God's providence and God's promise and so an unchristian sinne S. But is not every man commanded by the Apostle 1 Tim. 5. 8. to provide for his owne especially those of his owne house or kindred and if he doth not defined to have denyed the faith and to be worse then an infidel Sure then this want of thoughtfullnesse and secular providence will rather be infidelity C. To reconcile this prohibition of Christs with this precept of Saint Pauls It will be necessary to adde a 4th proposition That for present supplies a Christian not only may but must use those lawfull and proper meanes that are ordinarily in his power to use to the attaining that end and this is so farre from distrusting of God or not depending and beleiving on him that it is indeed a speciall act of this faith the doing of what he requires us to doe and without our doing of which he hath not promised to supply us His promises which are the object of our faith are not absolute but conditionall promises require and suppose a condition to be performed on our part and then give us a right to the thing promised not before Every man therefore must doe somewhat himselfe to provide for his owne and not to doe so is infidelity in Saint Pauls stile just as the Disciples are called faithlesse for not casting out of the Devill that would not be cast out but by prayer and fasting i. e. For not using that meanes to cast him out Mark 9. 19. to be instrumentall to Gods providence not to fly to his extraordinary protection when his ordinary is afforded us God doth not use to multiply miracles unprofitably nor at all but for the begetting or confirming of our Faith which can not be the case when we neglect those meanes of making good Gods truths which are already by him afforded us but onely when all lawfull meanes have beene tried improsperously then 't will be Gods season to shew forth his extraordinary power In the meane time it is sufficient that he offer us meanes to bring us to that end which he promiseth and if we neglect those meanes and so faile in the condition required of us we thereby discharge him of all obligation to make good the promise to us which was not absolute for him to doe without us but conditionall for him to doe if we failed not in our parts S. But what are those meanes required on our parts as subservient to Gods providence in feeding and clothing us C. I shall first name you some that are such meanes and then others that are mistaken for such and are not The true meanes you may know in generall by this marke that all meanes perfectly lawfull i. e. all things that are proper to that end and are no way prohibited by God are such and all unlawfull are not But then particularly 1. Labour and diligence in ones caling is such a lawfull meanes As in spirituall so in temporall things if we labour or worke God will cooperate As in the warre with Amelek when Israel fights God will fight with them Poverty is the Amelek our honest labour fighting against it and therefore the idle person is called 2 Thes 3. 6 7 11. a disorderly walker The word being military signifying one out of his ranke one that is not in file to fight against this enemy and when we are thus employed God our Captaine hath sworne that he will have warre will fight against that enemy with us for ever and that as the 72 read in that place with a secret hand assisting him that is thus busied prospering him insensibly that is thus employed A sure blessing on the laborious Prov. 10. 4. The hand of the diligent maketh rich And on the other side he that will not labour saith the Apostle let him not eate which is there a peice of Apostolicall discipline to beseige idlenesse and starve it up And that an image on earth of what is done in Heaven as in the other censures of the Church it being the rule of Gods ordinary providence that they that neglect the meanes shall not obtaine the end This promise being conditionall as all others not to the idle profane jiduciary but to the faithfull labourer The absolute Stoicall depender on fate may starve for want of industry dye for want of physicke and be damned for want of repentance and all this not through too much but too little Faith the not taking the meanes along with him which were predestined by God to bring him to a better end S. What other meanes is there required of us by God to this end C. Prayer to him for our daily bread the condition without which there is no one thing which we have promise to receive from him Aske and ye shall have c. but not otherwise So elsewhere the worshipping of God is joined with the doing of his will to make us capable of Gods hearing S. What other meanes C. Honest thrift the not spending upon our lusts our vanities those good things of this world that our labour and prayers have by Gods blessing brought in to us For the prodigall may starve as well as the sluggard he that drinkes out his bread as he that doth not earne it God hath not undertaken for any sinne that it shall not ruine us His protection is like that of the law for them onely that travaile in the day and in the rode not for the disorderly walkers in any kind that have any by-path or night-worke to exhaust that treasure that his providence hath or is ready to bestow And the same that I say of luxury may be said also of other harpies and vultures that leave men oft times as bare as the high-way robbers that sly sinne of close adultery that eates out so many estates Yea and that other of strife and contention that
but by begging of it yet God having in his providence designed the rich man to be his steward the wealthy mans barne to be the poore mans store-house no man is left destitute that is afforded this meanes 2. There being so many other meanes forenamed required of us to be instrumentall to Gods providence it will hardly be found that any man is left thus destitute who hath not first beene wanting to himselfe and so the whole matter imputable to his default and not to Gods 3. That if the utmost be supposed which is imaginable that some one be left so farre destitute as to come to starve yet may the promise of God remaine true and firme for that promise obligeth him not to eternize the life of any which being supposed that he should dye by famine is as reasonable and reconcileable with this promise which can extend no farther then that he will susteine us as long as he sees it fit for us to live but no longer as that he should dye by sword or pestilence and that death as supportable as many other diseases and deaths of the stone strangury dysentery c. 4. That suppose God doe thus destitute us yet our anxiety or sollicitude our using of unlawfull meanes can never be able to releive or secure us whatsoever we can in this case call to our releife God can curse and blast also and make it as unable to helpe us as the reed of Aegypt and though sometimes God permits unlawfull meanes to offer us helpe when lawfull faile us to make triall of us whether we will use them and distrust God or no who ought to be trusted and relied on though he kill us yet is it farre more ordinary for those who have fled to all manner of dishonest meanes of encreasing wealth to come to absolute beggery and distresse and contumelious ends then in any mans observation it will be found for the trusters in God to doe 5. Why may it not be thought and found true upon every mans selfe-examination that such destitution when ever it befalls a child of Gods is a punishment of some sinne which God in mercy sees fit to punish here and not in another world As particularly that of littlenesse of Faith in this matter as Peters sinking Mat. 14. 30. was a punishment of his feare and doubting and little Faith which some good men are so subject to and wheresoever it is found may expect to be punished being it selfe a sinne and conteining in it so many other sinnes 1. The sin of disobedience to Christs command here in his take no thought or you shall not take thought ver 31. Secondly the sinne of infidelity not trusting and so denying in actions at least Gods veracity the attribute wherein he cheifly glories giving him the lie as it were an affront and contumely to the almighty Thirdly the sin of worldly-mindednesse placing our care and affection on such base inferiour objects incurvation of the immortall soule to a thing so much below it and robbing God of his due that peculiar creature of his the heart so naturally his and moreover so importunately beg'd for by him Not to mention many other sinnes which constantly follow this sollicitude where 't is once entertained not as a transient passion but a Chronicall disease though not constantly the same as indevotion impatience unmercifullnesse cowardice worldly sorrow maligning of others c. S. Having thus largely explained the prohibition you may please to adde in one word what is the countrary Christian duty that is here commanded by Christ C. Praysing God for our present wealth and trusting him for the future S. What do you meane by the former C. Praysing him foure wayes 1. By acknowledging the receit 2. Vsing it and rejoycing in it 3. Ministring communicating to them that have not and 4. If any thing still remaine keeping it as instrumentall to Gods providence for the future laying up what God gives us to lay up S. What do you meane by the latter C. 1. Beleeving his promise 2. Obeying his directions in the use of his authorized meanes and none else And 3 referring the successe cheerefully to him and praying to him for it without doubting S. I conceive you have now done with the precept or doctrine which now I see how fitly it is annexed to the former matter of not serving of Mammon 1. As an answer to the Mammonists reason of serving Mammon that he may not be destitute the morrow 2. As an improvement of that exhortation to which it may be seasonably superadded but would never have entered or have beene admitted without that harbenger I beseech God to sinke it now unto my heart To which end I presume you will give me your assistance by proceeding to the second thing proposed from our saviours words here the Inforcements of it shewing how reasonable it is to be a observed by a Christian C. I shall proceed to that and give you the inforcements as they lie A first inforcement is the consideration of what God hath done to us allready 1. He hath given us life it selfe which is much more and a farre greater act of power and mercy then to give food for the continuing of that life 2. Given us the very body we take such care of and that much more againe then the raiment that must cloth it and those he hath given without any aide of ours without our use of direct or indirect meanes and therefore no doubt can provide sufficiently for the susteining of both and for his willingnesse to do it if we trust and rely on him those very former mercies of his are pawnes and pledges of it God saith a father by giving becomes our debtor Every mercyfrom so good a father comes forth twins a gift and a bond together a present payment and a future pawne a summe payed downe and an annuity made over the having bestowed favours the greatest obligations to continue them when we can begin with the Psalmist Ps 100. It is he that made us then we may as confidently go on we are his people and sheep c. and then O go your way into his gates with thanksgiving not only for past mercies but confidence of future also his mercy is everlasting c. A second inforcement is taken from the example of God's providence toward other creatures 1. For food from the foules of the aire 2. For rayment from the lillies of the field For food that those birds without any trade of husbandry of sowing or reaping c. are by the providence of God sufficiently susteined Nay of many birds it is observed they are fattest still in coldest and sharpest weather Nay that sort of birds that Saint Luke mentions Luke 12. 24. the ravens are a creature that if Job or the Psalmist may be beleived Job 38. 41. Ps 147. 9. hath more of the providence of God illustrious in it then any other Naturalists have observed of that creature that it exposeth
in three formes in this section First v. 17. he came not to destroy the law and the Prophets i. e. the doctrine designed and taught by them and it would be a very dangerous errour very noxious to practice to thinke he did thinke not c. Secondly v 18. He affirmes with an asseveration that the least letter or title of the law shall not be destroyed i. e. loose its obligingnesse till all be fulfilled we read it is till all things be done i. e. till the world be at an end or which is the same at the beginning of the verse though in other words till heaven and earth i. e. this present world passe away or is dissolved 3ly v. 19. He pronounces clearely that he that affirmes any the least commandement of the law to be now out-dated that not onely breakes them himselfe but teaches others that they are not obliged to keepe them he shall be called the least in the Kingdome of Heaven i. e. shall not be accounted a Christian for so the Kingdom of heaven frequently signifies in the Scripture S. What is the second thing C. That Christ hath perfected the law and set it higher then any the most studied Doctor did thinke himselfe obliged by it formerly And this is affirmed here also by two phrases First v. 17. I came not to destroy the law but to perfect it The Greeke word which we render perfect is answerable to an Hebrew which signifies not onely to performe but to perfect to fill up as well as to fullfill and so is rendred sometimes by one and sometimes by tother And the Greeke it selfe is so used in like manner When it referres to a word or a prophecy then 't is to performe to fullfill 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases 't is to fill up to compleate to perfect Eccl. 33. 16. 39. 12. 2 Chron. 24. 10. And that 't is so in this place may appeare by the antient Greeke fathers which expresse it by two similitudes 1. Of a vessell that had some water in it before but now is filled up to the brim 2. Of a picture that is first drawne rudely the limbs onely and lineaments with a cole or the like But when the hand of the Painter comes to draw it in colours to the life then 't is said to be filled up 2. That except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. goe higher then that strictest sect of the Jewes the Doctors among them thought themselves obliged to or taught others that they were they shall not passe for Christians here or prove Saints hereafter In which words sure he doth not pitch on the name of Scribes and Pharisees peculiarly as those that were the greatest evacuators of the law by their owne hypocriticall practices or false glosses in some particulars but the Pharisees as the most exact sectamong the Jewes Act. 26. 5. and the Scribes as the Doctors of the law and those that knew better what belonged to it then other men and both together those that sate in Moses chaire and taught there truly though they practiced not they say but doe not the doctrine of the Mosaicall law in that manner as others were obliged to performe it Mat. 23. 2. This same truth is also farther proved in the remainder of this Chapter by induction of severall particulars of the law first barely set downe by Christ and then with Christ's improvement added to them in this forme of Speech but I say unto you And though this be no new doctrine but affirmed distinctly by most of the ancient especially the Greeke writers before Saint Austines time and thus farre acknowledged by all parts that Christ required more of his Disciples i. e. of Christians now then the Jewes by any cleare revelation had beene convinced to be necessary before which is in effect as much as I shall desire to have granted Yet I have thought good to confirme it yet farther to you because it is the foundation of a great weighty superstructure by two things 1. By one other remarkeable place of Scripture 2. By some reasons which the Fathers have given for the doing of it S. What is that remarkeable place of Scripture C. In the first Epistle of Saint John c. 1. prefaced and brought in with more magnificent ceremony then any one passage of Scripture That which was in the beginning c. v. 1. That which we have seene and heard c. v. 3. and These things write we v. 4. This then is the message c. v. 5. all which are remarkeable characters set upon that which followes shewing it to be the summe of the whole Gospell or doctrine of Christ and 't is this That God is light and in him is no darkenesse at all v. 5. Which words so usher'd in you will easily beleive have somewhat more in them then at the first sound taken alone they would seeme to have and this sure it is that now under the Gospell Christ this light appeares without any mixture of darkenesse Light is the state doctrine of Christianity darkenesse of sinne and imperfection and such as was before among Jewes and Heathens which is referred to by the phrase If we walke in darkenesse v. 6. i. e. live like Jewes or Heathens and therefore to be light without all mixture of darkenesse is to be perfect without all mixture of imperfection which you will not thinke fit to affirme of God or Christ under the Gospell in respect to himself for that were to conceive that he had not beene so before but in respect of his Law and Commandements that they had before some mixture of imperfection but now have none had before some vacuities in them which now are filled up by Christ S. What reasons doe the fathers give for this C. These especially Because 1. Christ under the Gospell gives either higher or plainer promises then he did before the promises of eternall life are now as cleare as those of a temporall Canaan had beene before to the Iewes 2. Because he gives more grace now to performe them then before he had done The law given by Moses was a carnall law i. e. weake unnaccompanied with strength to performe what it requires but the Gospell of Christ is the administration of the spirit i. e. A meanes to administer the spirit to our hearts to enable to doe what he commands to doe and then as the Father said Lord give me strength to doe what thou commandest and command what thou listest S. If this be true that Christ now requires more then under nature or Moses had beene formerly required at least fully revealed to be required How then is our Christian burthen lighter then the Jewish formerly was In these things it is heavier rather C. It is made lighter by Christ in taking oâ—â— that unprofitable burthen of ceremonies that had nothing good in them and yet were
formerly laid on the Jewes lighter againe in respect of the damning power of every least sinne or breach under the first Covenant which to the penitent beleiver is taken away in the second Which two things being supposed the adding of these perfections to the law which are all of things gainefull and profitable and before even by those that were not or thought themselves not obliged by them acknowledged to be more excellent and more honourable then the other will not in any reason be counted the increase of a burthen for no man will be thought oppressed by that he gaines by but the gainefull yoke will be a light one though it be a yoke Matth. 11. 30. And 2. 28 long as he gives strength his Commandements what ever they are cannot be greivous S. But sure it were not difficult to find in the old Testament the same or equivalent commands to every of those that follow here how then can Christ be said to have improved them C. Some glimmerings perhaps of this light there were before as Gospel under the Law But these either 1. not universally commanded to all under threat of eternall punishment but only recommended to them that will do that which is best and so see good daies c. Or 2. not so expressely revealed to them so that they might know themselves thus obliged And yet if any will contend and shew as universall plaine obligeing precepts there as here I shall be glad to see them and not contend with him So he will bring the Jewes up to us and not us downe to the Jewes the onely danger which I have all this while used all this diligence to prevent S. One question more I shall trouble you with in this matter whether these superadditions of Christ in the rest of the chapter may not be resolved to be only Counsels of perfection which to do is to do better and not Commands which not do to is asin C. The following superadditions are all commands and not counsels only Christ saying this now in thesame manner as Moses did that other before Christ in a mount as he in a mount his saying I say unto you a forme of command as that phrase God spake these words and said a form of it Ex. 20. and the breach of these new sayings threatened with judgement and hell fire and imprisonment irreversible and casting into hell c. in the ensuing words All which signifie them sinnes which must be accounted for sadly by a Christian and not only faylings of perfection S. How many sorts of these new commandements are there in this ensuing chapter C. Six 1. Concerning Killing 2. Adultery 3. Divorce 4. Perjury 5. Retaliation 6. Loving of Neighbours In each of which Christ to shew that he came not to destroy but to fill up or perfect the law first rehearses the old law and thereby confirmes it and then annexeth his new law to it S. That we may proceed to this matter I must § 4 first desire you to tell me what is meant by this phrase in the front of the first of these Ye have heard that it was sayd by them of old time C. Ye have heard signifies you have beene taught and that out of the word of God or bookes of Moses sayd by them of old time seemes to be ill translated and therefore is mended in the margents of our Bibles To them i. e. to the Jewes your ancestors And that this is a denotation of the law of the Decalogue given to them Exod. 20. you will have little reason to doubt if you observe that the three severalls to which these words are prefixt being omitted in the rest in some part are three distinct commandements of the Decalogue thou shalt not kill thou shalt not commit adultery thou shalt not forsweare thy selfe or take God's name in vaine as anon you shall see As for the other three of divorce of retaliation of loving neighbours and hating enemies which have not that entire forme or phrase prefixt but some other different from it they are not commands of the law but permissions or indulgences allowed the Jewes but now retrencht and denyed Christians S. § 5 The first of these being the sixth of the law I must first desire you to explaine unto me and tell me what was forbidden by it under the law C. The first and principall thing is the shedding of man's bloud by way of killing taking away his life God only who gave us life having power to take it away againe S. What then is the Magistrate's taking away the life of a capitall offender Is not that forbidden by that law C. God having sole power over the life of man may without doubt take it away by what way he pleaseth either immediately by himselfe or by any man whom he appoints to execute his will Thus you know might Abraham kill his sonne when God bid him because though Abraham had not power over his son's life yet God had and his bidding Abraham kill him is not any thing contrary to this law which only forbids man to do it but doth not forbid God In the like manner God having Gen. 9. 6. commanded the murtherers bloud to be shed by man and thereby enstated the power of the sword on the Supreme Magistrate who by whomsoever he is chosen to be Magistrate by God or the people hath that power of the sword given him immediately from God the people having not singly this power over their owne lives and therefore not able to give it any other not only permits him and makes it lawfull for him thus to punish malefactors but commands and requires him so to do as his minister to execute wrath Rom. 13. and so the word Thou in the Commandement is the man of himselfe without power or commission from God Which yet he that hath it must exercise justly according to the lawes of God and man or else he breakes the commandement also this commission being not given to him absolutely and arbitrarily to use as he list but according to defined rules in the Scripture he that sheddes mans bloud c. which was given not to the Jewes but to all the sonnes of Noah and according to the lawes of every nation which being made by the whole body of the nation or all the States in it joyntly are referr'd to some supreme power either one or more to execute who consequently is invested from heaven with authority to doe it S. May not a man in any case kill himselfe C. He may not having no more power over his owne life then any other mans and how gainfull soever death may seeme to any yet is he to submit to Gods providence and to waite though it be in the most miserable painfull wearisome life till God please to give him manumission S. What is to be said of Sampson who killed so many by pulling away the pillars and involved himselfe in the same destruction C. He was a Judge in