laid down in the Old Testament which was not either ceremonial or proper to the Jewish Common-wealth onely and peculiar to their Church-state onely or hath not been nullified by some Commandment of the New Testament is and ought to be of perpetual observation by all Christians as being holy just and good and I must say as Justin to Tripho I am altogether perswaded there is no Scripture diverse from another I will rather confess I understand not the things that are spoken Page 225. For to diminish any thing from Gods Word is far from me onely I have endeavoured to reconcile where any thing seems contrary in the New Testament to the Old One Title of the Word is greater than Heaven and Earth said Luther Among all the gifts of God this is one of the largest he that takes away this doth as it were take away the Sun out of the World for take away the Word what is the World but a Hell notwithstanding all the glorious things in it Howbeit I shall not forbear to write what Justin Martyr who when he writ his second Epistle to the Emperor Antoninus he saith it was then 150 years from the birth of Christ from which taking the 33 years of Christ his being on earth and the years of the life of Justin he was within much less then an 100 years after Christ his ascension yet see how he disputes against Tripho p. 175 Apol. 2. p. 65. 176. Justin have you nothing against us but that we are not circumcised nor keep your Sabbaths and holy days nor live according to the prescript of the law Tripho we wonder at you that boast of true Religion and would excell other men when your life differs nothing from them as that ye keep neither holy days nor Sabbaths neither have circumcision moreover you place your hope in a crucified man hast thou not read that the soul that is not circumcised shall be destroyed you slighting this Covenant and Testament you have no respect of the following commands and ye go to perswade your selves that you know God doing nothing of those things which those that fear God do Justin we worship no other God but him that made heaven and earth and hope not in any other God but in him in whom you hope but we hope not by Moses nor by the law for then should we do as you but now I have read O Tripho that there hath been a latter law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Testament most soveraign of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Testament I say it behoves all mortal men to keep whosoever aspire to inherit the kingdom of God for the law which was proclaimed in Horeb is now old and is onely yours but this is common to all seeing that a law brought against a law the latter abolishes the ancienter and the latter Testament derogates from the former Christ the everlasting and final law is given to us and a faithful Testament after which Testament there will not be further law precept nor any command These and much more Justin saith I cite this to abate the heat of some who are too much inclining to Jewish observations for my self I judge as before the old Testament to be in force the former restrictions and limitations by me laid down being observed and so doth Justin pag. 190. Dost thou acknowledge these things O Tripho they are laid up in your writings yea rather in ours then in yours for we believe them and obey them but ye whiles ye read them do not attain the mind and sense of them cont Triph. and we confess those Commandements are sweeter then hony and the hony comb as appears by that that we do not deny his name unto death Ibid. see the same more fully pag. 202. ibid. V. 20. For I say unto you except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Christ retorts the accusation of the Scribes and Pharisees that they opposed and depraved the law not in the least Commandements but in the greatest which Christ sets down generally in this verse specially in the following verses in this verse because they teach such a righteousness as excludes out of heaven for they did not onely teach a righteousness of works but obliged their hearers onely to outward duties so that if they did not kill a man or lye with another mans wife nor take away with their hands another mans goods they were just in those commands respectively Except your righteousness exceed That is except your righteousness overcome that obedience which they require The righteousness of the Scribes and Pharisees He names these sects because they had gotten an opinion of holiness above other sects as the Herodians and Esseans from which holiness they were far enough but if you ask what this righteousness was we may see from Paul brought up at the feet of Gamaliel 1 Phil. 3.6 which consisted 1 In an outward unblameableness and in opposing such sins as hindred civil society Now whereas the law forbad heart sins as well as outward offences the Pharisees interpreted sin rather according to to the mind of their counsel then to the mind of Gods law and for these inward sins they were done away by their daily sacrifice And therefore Tripho disputing against Justin saith The commandements of the Gospel seem to be so great and wonderful that they cannot be performed of any man to wit the commands of inward innocency And therefore Josephus censures Polybius for ascribing the death of Antiochus to an intentional sacriledge though not committed For the Pharisees outward righteousness see Matth. 23.25 26. 2 In civill righteousness and just dealing with men otherwise they could never have gained that opinion of sanctity 3 In partial righteousness for doubtless they observed some of Gods commands with much seeming devotion as in paying tithe of Mint Annise and Cummin Matth. 23.23 mean time they omitted judgement mercy and faith Hence 1 See the folly of men Carnal professors who content themselves with either 1 Civility in dealing justly with men as the Pharisee Luke 18.12 Or 2 With formality because they pray read fast give almes yet all these things did the Pharisees External righteousness is that most look after never looking to the evils of their hearts as malice pride c. neither to suppress them nor to be humbled for them 2 See how far many are from heaven who have not so much as these Pharisees had not so much as an external righteousness open swearers drunkards scoffers at goodness 3 See that if you come to heaven you must get a righteousness exceeding all pharisaicall righteousness this is had onely by Christ who being made over unto us for righteousness by faith Gal. 2.16 Phil. 3.9 is made over also for sanctification 1 Cor. 1.30 working in us uprightness which is called by the name of righteousness Job 27.5 6. Psal 32. ult If
Christ ver 16. 2 That no man should dare to think as if there were any contradiction in these and such like Scriptures as Faustus the Manichee did who did deny this Gospel to be penned by Matthew and denied this Sentence to be any of Christ's words because it is false that Christ did not destroy the Ceremonies seeing Christians do not observe them Consider the Law having no place in justification and nothing contrary to the Law of the New Testament in point of meats days or ceremonies we ought with Paul to think it holy just and good Ob. But if the law be thus fulfilled what shall we think of the ten Commandements Answ The Decalogue or ten Commandements is part of the Law of nature Rom. 2.15 Which shew the works of the Law written in their hearts Yea every command of them was observed before the giving of the Law upon Mount Sinai even the command of the Sabbath Exod. 16.29 now they being the Law of nature are to be observed for example it s writ in every mans heart that there is a God and that this God is one and that he is the immediate object of worship and that his name is to be sanctified c. All the question is about the Sabbath or seventh day from the creation which is put to an end Col. 2.16 yet is it written in every mans heart that if God be to be worshipped there must be a time for his worship and if it be left to the scantling of every carnal mans heart it will be little enough yea in time it will come to nothing among such it remains then that godly men as they have it writ in their hearts to give God a time so that they give him that time which the Churches at Corinth and Galatia and Troas gave unto him and as they so doubtless all the Apostolical Churches This was the day which the Spirit calls the Lords day as like phrases call the Lords table the Lords body the Lords supper whereto that speech of Psal 118.24 hath respect This is the day which the Lord hath made we will rejoyce and be glad herein For all the rest of the Commands as the obedience of inferiours to superiours and that every man shall enjoy his own wife life state and good name c. is writ in every mans heart Moreover for that of the Sabbath the distinction of divers of the Rabbins is to be observed viz. one thing is commanded in these words Remember thou keep holy the Sabbath the cause of which holy worship is a thankful remembrance of the creation of the world another thing is commanded in these words The seventh day is the Sabbath of the Lord thy God in it thou shalt do not manner of work this rest respecting their servitude in Aegypt belongs to the Hebrews onely Exod. 31.13 remembring their own servitude in Aegypt they should handle their own servants gently which also was the opinion of Irenaeus l. 4. c. 30. and Eusebius l. 1. c 4. so that to distinguish rightly we must distinguish the commands of worship and the commands of rest as by their causes so by their times The Christians observed the Sabbath and had their assemblies thereon in which assemblies the Law was read Acts 15.21 which continued to the Council of Laodicea to whom it seemed better that that day the Gospels should be read and therefore from the ancient fathers Balsamon observs that almost in all things the Sabbaths were equal'd to the Lords days which two days Nyssen calls brethren Also Justin Martyr against Tripho before Abraham there was no need of circumcision nor before Moses of the celebration of the Sabbath feasts and offerings p. 186. Asterius cals them a beautiful couple also Clement Const l. 7. c. 24. saith Keep holy the Sabbath day and the Lords day because this is dedicated to the memory of the creation the other to the memory of the resurrection also cap. 8. he saith let servants labour five days but on the Sabbath day and Lords day let them wait on the doctrine that makes to Godliness in the Church In the ancient Church they had a custome not to fast on the Sabbath because it was a day of gladness except on the Sabbath that was before the burial of Christ Ignat ad Philip Tertul. de jejun and therefore Eusebius mentions that Constantine forbade Christians to be summoned to law on the Sabbath no less then on the Lords day because those days were dedicated to holy assemblies and therefore whereas some think from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Sabbaths the Lords day is placed into the room of the Sabbath they are deceived seeing there is no mention hereof by Christ or the Apostles Now when the Christians observed these two days viz. the Sabbath and Lords day they did not do it of any command of God or of the Apostles but by voluntary consent by the power of liberty given to them unless I should add by divine example which is not of little force see Jer. 26.18 Unless we add that the spirit calls the day of worship the Lords day Rev. 1.10 on this day there was a meeting of all that dwelt in the City and Country though he call it Sunday Justin Apol. 2. Q. Whether to these ten commandements as the law of nature may not other commands of the Gospel be refer'd A. Yes to the first we may refer all those commands which forbid the least shew of worship to be given to false Gods 1 John 5.21 and that the true God alone be worshipped John 17.3 1 Cor. 8.6 To the second command we may refer all commands forbidding resemblances of God and the worshipping of God through any mean which himself hath not instituted Matth. 6.24 Ephes 5.5 Phil. 3.19 To the third command we may refer the due sanctification of the name of God Matth. 6.9 and to keep our words in the bounds of yea and nay Matth. 5. â—4 Jam. 5.12 To that of the Sabbath we may refer that certain hope concerning the rest in heaven the taste whereof we have in peace of conscience Heb. 4.9 10 11. To the fifth we may refer all honour due to Princes Rom. 13.1 2 3 6 7. to Masters Col. 3.22 to Husbands Eph. 5.22 to Pastors 1 Tim. 5.17 Heb. 13.17 To the sixth command all wrath and hatred which are the seeds of murthers Matth. 5.22 1 Joh. 3.15 To the seventh command are reckoned all impurities and all divorces without the cause of adultery Matth. 19.9 To the command against theft are refer'd not only those commands which forbid us to hurt the goods of others but that we should profit them Col. 3.25 1 Cor. 12.7 To the ninth is refer'd those commands which caution us against lying and enjoyn us a continual care of truth Eph. 4.24 25. To the tenth are refer'd the commands of quenching inordinate motions Gal. 5.24 Eph. 5.22 23. the baits of which concupiscence are wealth honour
according to the Scripture he means the Books of Moses But that which was commanded by the Law was observed by few but Christ hath enabled his People under the New Testament to perform writing his Laws in their hearts by his Spirit Therefore we see how Christ fulfilled the Law that which was chief and unchangeable in it I mean the Law of Nature Christ established it and confirmed it But that which was civil and positive part whereof concerned the Jewish worship and part concerned civil society or the government of the common-wealth of Israel though it came to an end at the death of Christ so far as it concerned worship and came to an end at the destruction of Jerusalem so far as it concerned civil society yet did not Christ oppose these laws neither by his example nor by his doctrine he did not oppose the Church laws but observed them Matth. 8 4. Shew thy self to the priest and offer the gift that Moses commanded also Christ kept the Passeover Matth. 26.18 Till himself had put an end to them by his death to keep the Jews from going a whoring to strange worships and to sever them from other nations God gave them the ceremonial law but when the time came the Jews and Gentiles should be embodied in one worship the other worship vanished as laws of war do when peace comes to take place therefore Christ did nothing against the ceremonial law as he doth nothing against the laws belonging to the time of war that when the war is ended shall proclaim peace or as the shadow vanished when the body comes Col. 2.17 Which are the shadow of things to come but the body is Christ Heb. 10.1 Therefore this law was fulfilled of Christ 1 Because he obeyed it and commanded others to obey it as long as the law giver would have it in force 2 Because by his sacrifice he put an end to it Heb. 8.13 2 For the laws of nature or naturals Christ fulfil'd them explaining them more clearly then ever they were explained strengthening them by more exact commands hence the law of Christ is called the perfect law of liberty James 1.25 Ireneus l. 4. c. 27. the Lord dissolved not the naturals of the law but extended them and fulfilled them as a vessel that had some water before but is now filled up to the brim To conclude Christ fulfilled the ceremonial law by giving himself typified therein not by taking off the bond of the law but by withdrawing the cause for which that law was given and did continue this law was called carnal or fleshly for the rites of fleshly sacrifices beheld therein besides Christ fulfilled the law of nature as a picture that is first drawn rudely but after the â—ainter comes to draw it to the life so the law of nature was set down more imperfectly now more perfectly Besides Christ fulfilled the law and Prophets by fulfilling the prophesies that went of himself as Deut. 18.18 Esa 66.1 2. Ezek 36.25 26. Zach 12.10 We see then that whereas the Pharisees slandred Christ and his doctrine that he was an apostate and an enemy to the law of Moses which God had writ in tables of stone and that he brought a doctrine to the law overturning all godliness and whereas carnal men had an opinion that now under the new Testament they were free from the bonds of the ten Commandements and so from all punishment and therefore they were privileged to swear and be drunk and what not which position was also gathered by wicked persons from the Epistles of Peter Paul and James as Rom. 3.28.6.1 2. Christ therefore speaking to his disciples that they might not be bewitched with either of these opinions saith Thinke not that I came to destroy the law or to oppose it I came to fulfill it Now for that which is commonly called the moral law or law of manners Christ fulfilled it 1 By being made under the law for us Gal. 4.4 and after being made a curse for our transgressions of it Gal. 3.10 2 By imputing and placing us righteous before God when we once believe on Christ Rom. 5.19 by the obedience of one shall many be made righteous or as the word signifies constituentur placed righteous 2 Cor. 5.21 Rom. 8.3 4. 2 He fulfills it in us by writing the law of God in our hearts Jer. 3.33 and working in us a bent and respect to all the commandements of God Psal 119.6 Now besides whath hath been said the reasons I give for so opening this Scripture are both that 1 There may be no clashing betwixt this Scripture and those mentioned Gal. 2.21 I through the law viz. of Christ am dead to the law viz. of Moses also John 8.17 It is written in your law also John 15.25 It is written in their law also Rom. 7.2 3 4. saith as the wife is free from the husband by his death so are we free from the law by the sacrifice of Christ and so much the more when we are implanted in him also Col 2.14 blotting out the hand writing of ordinances which was against us he took it out of the way nailing it to the cross q. d. he did not onely take away ceremonial but all other laws that might be hand writings against us that as the Lord forgave the elect their debts so he made void all the specialties or bonds that might witness the debt 2 Cor. 3.11 making a difference betwixt the new Testament and the ministration of death which was written and graven in stones he means the law ver 7 he saith ver 11 If that which was done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated made void Rom 3. ult were glorious also ver 13 Moses put a vail over his face that the children of Israel could not look to the end of that which is Abolished Christianus si proprie definiatur est filius gratiae remissionis peccatsrum qui nullam prorsus legem habet sed est supra legem peccatum inferum Luth. Tom. 4.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides there are other places 2 Cor. 9.20 21. To them that are under the law as under the law that he might gain them that are under the law to them that are without law as without law being not without law to God but under the law to Christ that I might gain them that are without law In shewing his compliance both to those that were without law and to those under the law he justifies them without law that they were not without law to God because they held the abolition of the law but they were under the law to Christ Gal. 3.23 24. The law was our schoolmaster to bring us to Christ but after faith is come or Christ believed on is come we are no longer under a schoolmaster see Gal. 5.23 1 Tim. 1.9 Gal 5.19 Wherefore serveth the law It was added because of transgressions How long to endure till the seed should come which seed was
are written in the Law concerning me and my actions and mysteries which shall not in every point be fulfilled Till all be fulfilled That is till all things that are written in the Law and the Prophets 1 Concerning me and my actions be fulfilled 2 Till all things commanded promised and threatened be fulfilled V. 19. Whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called the least in the Kingdom of Heaven but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven In the words two things 1 A Threatning Whosoever shall break one of Gods Commands and teach others so he shall be called least in the Kingdom of Heaven 2 A Promise But whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven Whosoever shall break one of these least Commandments The scope of this place shews that this Verse hath respect unto the Teachers Hierom refers it to the words of the Law but others of the Ancients to the Commands of the Kingdom of Heaven which are the fulfilling of the Law Therefore Christ saith not Whosoever shall break one of the least of those Commandments but of these having respect to the foregoing Commandments to which blessedness was promised and to other Commands of an holy Example c. and also to the following Commands which contain a more large explication of things which are of eternal equity Christ argues If it were lawfull for no man to break the Law much less to break the Commands of the Gospel Heb. 2.23 Every transgression and disobedience of the Law received a just recompence of reward how shall we escape if we neglect so great salvation Yea Christ saith Whosoever shall by his interpretation weaken the Law of Christ as the Pharisees did against whom Christ preached instructing his Apostles and Messengers to be Teachers of another Sect and that they are not to deprave the Commands of Christ by false Expositions as the Pharisees did The least of these Commandments That is there is not the least Command in these Sermons of Christ which any man can despise without the loss of salvation Some carry it to the Law of Nature contained in the Books of Moses which the Pharisees called small in respect of their traditions to which they gave a greater perfection than to Gods commands which is not to be despised Some think Christ hath respect to the distinction which the Pharisees gave of the Commands to wit greatest and least the greatest to be them which commanded external obedience as Thou shalt not kill c. the least which commanded the moderation of the affections as anger wrath c. These Commands are called least not because they were so but because they were so in the Pharisees opinion And shall teach men so That is or shall teach men so the Conjunction is put for a Disjunction he means whosoever shall teach these false interpretations of the Law in the Church and scatter his Errours as the Pharisees Sadduces and Herodians then did and so led persons into seducement So That is to do as himself doth who keeps not the Commands of Christ and teaches others that they are not to be kept He shall be called least in the Kingdom of God When thou art called least in the Kingdom of Heaven suspect Hell and punishment Chrysost that is he shall be nothing accounted of when the end of the World shall come He shall be called that is he shall then be pronounced so to be by the Judg by the Sentence of which Judg it shall be declared how great every man is and in what estate he shall be Neither shall he be in no place because he shall rise again and be judged but he shall be in the last place because he shall be cast into utter darkness Some by least understand no place there at the Judgment as Psalm 1.6 The wicked shall not stand in judgment Others understand the last place this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kingdom doth properly denote the time as Luke 14.14 Besides the Day of Judgment is called by the name of Kingdom 2 Tim. 4.1 To conclude by least he means none because none can be in the Kingdom of Heaven but those that are great they are sons heirs and so it is expounded v. 20. But whosoever shall do and teach These words though they principally look at Teachers yet are they not so to be bound to them that others should be excluded for it is the duty of all Christians not onely to go before others by example but by admonition and instruction Rom. 15.14 Col. 3.16 It 's said of Christ He began both to do and teach Whosoever shall do and teach both great and small Commandments that is whose bent of heart is for all the Commandments Teachers must not look for any Crown if they do not practise that which they teach others they are like unto High-way Marks which shew the way to others but do not go in it themselves The same shall be called great in the Kingdom of Heaven That is pronounced happy and blessed at that day Dan. 12 2. They that turn many to righteousness shall shine as the Stars for ever and ever They shall be called great Teacher and Fathe of the Disciples and Children whom he hath begotten Hence it behoves every Teacher who expects this Crown to examine whether what he teaches unto others himself do first set upon the practise thereof lest it be said Rom. 2.21 Thou that teachest another teachest thou not thy self Teachers that know and teach and do not practise they are like Uriah that carried the Letters of his own death or like the Philosophers that saw little fruit of their teaching of virtue because those things they taught others themselves did not practise To conclude this point I do by all that is said stablish the ten Commandments so far as what is contained in them is of the Law of Nature and not altered in the New Testament but compleated and for any other part of the Law of Nature which was commanded in the Old Testament I judg it to be established as also all the Evangelical Promises and Precepts of the Law are established by Christ and the Apostles Rom. 3. ult Do we then make void the Law through Faith Nay we establish the Law Tertul. de pudicitiâ we stablish the Law to wit in those things which being also now brought in by the New Testament are forbid cumulatiore praecepto by a more heaped Command for Thou shalt not commit Adultery Who so looks upon a Woman to lust after her hath already committed Adultery in his heart and for Thou shalt not kill who so shall say to his Brother Racha shall be guilty of Hell See then whether the Law of not committing Adultery be not safe to which the Law of not lusting hath come or been added In a word whatsoever is
it were in the ayr waiting for Gods command to fall down like an Eagle or Hawk upon the prey They went as swift in their sins as wilde Asses or Dromedaries but as the Ass is found in her-moneths in her silthiness when she is big that she cannot run men wait for her Jer. 2.23 24. so doth the rowl of judgement wait for other sinners in particular for perjured persons The length of this rowl was 20 cubits the breadth but ten signifying that it went over all Judaea which was twice as long as broad as Hierom observes the length of it from Dan to Beersheba was 160 miles the breadth from Joppa to Bethlem was 46 miles This rowl was writ on both sides on one side of it were curses for the thief on the other side curses for the swearer Lastly this curse is said to remain in the midst of his house and shall consume it with the timber thereof and the stones thereof This was fulfill'd Matth. 23.27 28.24.1 in that there was not left one stone upon another not onely the Temple destroyed but also every private mans house Luke 19.44 so that they were laid even with the ground and not one stone left upon another This sin is condemned Hos 10.4 Levit. 19.12 Zach. 8.17 Examples of persons punish'd for false swearing are Zedekiah Ezek. 17.16 17 18 19 20. the Lord threatens for the oath that Zedekiah swore to the King of Babylon and brake that he should dye Shimei was put to death for the oath he brake which he had sworn to Solomon 1 Kings 2.42 43 44 45. For Saul his breach of the oath which Joshua and Israel had sworn to the Gibeonites seven of his sons were hanged in the dayes of David 2 Sam. 21.1 to v. 10. Famous was Gods judgement on Ladislaus King of Poland who upon the Popes Counsel and dispensation broke his oath which he had sworn to Amurath the second Acts and Mon. vol. 1. p. 968. But shalt perform to the Lord thine Oaths An oath is the affirming or denying a thing with the calling on the name of God to witness and avouch the truth of the thing affirmed denied or promised that they to whom we swear may not doubt of the truth of our words 1 Oaths are lawful 1 Because practised by God and Christ Psal 95.11 Psal 110.1 Esai 45.23 and by Saints by Jonathan and David by Paul Rom. 1.9 2 Cor. 1.23 2 Cor. 11.31 Gal. 1.20 2 Oaths are of the Law of nature Gen. 21.23 24. Abraham and Abimelech or at least Phicol his Captain swore one to another 3 The useful need thereof as to bring forth a truth Exod 22.10 11. as if a man deliver a beast to keep and it be stole then was he that had the beast to keep to purge himself by oath and the owner was to accept his oath Also that things done privily may come to light Numb 5.19 so the Priest swore the woman suspected of incontinency to finde out whether she were guilty or innocent Properties in swearing 1 Look to a right call as 1 When the Magistrate ministers an oath to answer so far as Law requires otherwise non tencor respondere I am not bound to answer 2 When the glory of God and edification of his Church requires it 2 Cor. 1.23 Rom. 1.9 3 For mutual peace and ending of controversies So Jacob and Laban swore one to another Gen. 31.53 so an oath is an end of strife Heb. 6.17 2 Look to the thing thou swears that it be lawfull not as Herod's oath to Herodias nor as the forty who swore to kill Paul Such an oath was Davids who swore to destroy all Nabals house 1 Sam. 25.22 3 Look the thing thou swears be in thine own power It 's rashness to swear a thing that is not in thine own power as to swear to live a single life c. 4 Swear in truth judgement and righteousness 1 In truth which excludes all equivocation Words are to be taken as men commonly understand them An oath is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hedge to signifie that when a man swears he sets an hedge about himself which he may not break this excludes all swearing of things we know not and things we doubt of 2 In judgement not lightly or rashly but weighing all due circumstances Eleazar Gen. 24.3 when Abram swears him not to take a wife of the Canaanites for his son but of his kindred before Eleazar swears he proposes his exceptions viz. What if the woman will not go with me To which Abram answers If the woman be not willing to follow thee thou shalt be free from this mine oath Eccles 5.2 Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God None must swear save those who have judgement to discern what an oath is 3 In righteousness That you affirm nothing against conscience neither for malice nor favour as those sons of Belial did against Naboth who swore That Naboth blasphemed God and the King 1 Kin. 21.13 This property of an oath excludes all swearing for custome as many do that are chosen into publick places and are chosen into societies who swear not because they mean to keep their oaths but because else they cannot be enfranchised 2 Reprehension of prophane swearing which is so common for this sin God hath a controversie Hos 4.1 Lands mourn Jer. 23.10 and the sinner becomes guilty Exo. 20. Obj. But if I swear not men will not believe me Answ They would sooner believe thee if thou forbarest it He that hears thee make no conscience of swearing will think thou makes no conscience of lying besides better be suspected of men then condemned of God and conscience Obj. It 's a foolish custome I have got Answ This renders thee so much more guilty that it 's thy custome if a thief or murtherer at the bar should plead that it hath been his custome to thieve and murther would not this make him more guilty Object My oaths are small as by my faith and troth Answ Consider against what a great majesty they are committed If any sin seem little let hell fire seem great To use faith and truth cannot be less then an appearance of evill Object But I swear by a good thing Answ The goodness of a good thing aggravates the offence when abused as we see in wine and beer when abused to drunkenness Object All the country use it Answ We must not follow a multitude to do evil Exod. 23.2 the sinfulness of multitudes brought the flood upon the old World and fire upon Sodome Remedies against prophane swearing 1 Beware in those cases where men are apt to swear amiss as to gratifie a friend or to be revenged of an enemy 2 Use not an oath when the matter can be otherwise determined also if thou be a judge impose not an oath when not necessary nor upon men of no credit who make no conscience of it nor in
37. But let your communication be yea yea nay nay for whatsoever is more then these cometh of evil The meaning of Christ here is not to forbid swearing in just cases but prophane and rash swearing whether by God or creatures This is mentioned Jam. 5.12 as if he should say Let your speech usually be a bare affirmation or denial For that which is added to these by calling God or creatures to witness cometh of evil Yea yea nay nay Christ notes to us the constancy that should be also in our speeches without faltringor deceitfull equivocating 2 Cor. 1.19 20. Our word among you was not yea and nay Besides Christ teaches that in promises not sworn our faith ought to be kept in like manner as if they had been sworn Psal 15.4 He that sweareth to his own hurt and changeth not So much appears Jam. 5.12 Let your yea be yea and your nay nay lest you fall into condemnation In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub judicio Grotius reads out of some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest you fall into hypocrisie that is lest ye be found deceitfull which becomes not Christians Joseph speaks of the Essens Every thing that was spoken of them was stronger then an oath Some there are that think promises have not a binding power but a simple affirmation of a thing that in future we would do ought to proceed from that minde that at that time would do that thing which we say we would do in future Yet he is not bound thereby nor we are bound thereby because the will of man hath a power to change his decrees neither can he take away that right from himself by the alone respect of himself So that we must distinguish 1 Betwixt the declaration of our minde wherein we show our present intentions but yet with the reservation of our future liberty of changing our present determination upon new reasons we yet see not 2 And betwixt a promise For in a promise there is the translation of a mans right to another as a man that owes an horse may pass him over to another by some signe of his will now because by such a signe some right passes over to another therefore the will cannot honestly change it self Now that a promise may be of force there are four requisites 1 That the promiser be capable of promising and therefore those that want reason as children and mad men their promises are of none effect there can be no willing without understanding 2 That the things promised be just herein Herods promise was of no force when Herodias desired John's head 3 That we promise what is in our own power If a servant promise his service to him that is not his master this promise is nothing because it is beyond the power of the promiser so if a man should promise to reach heaven it is out of his power 4 After our promise is made to any person upon consideration that we look upon it as an absolute debt which we cannot in conscience nullifie unless the person to whom we promise do acquit us Whatsoever is more then these cometh of evil Evil in the masculine Gender signifies the evil spirit the devil who tempts to swearing as well as to other sins without any necessity of an oath If we take these words of evil in the Neuter Gender then we must understand that this sin of vain swearing comes of the evils that are in the hearts of men As from 1 Irreverence of the name of God 2 Distrust when men will not believe without an oath 3 From a custome of swearing wherein persons have been bred 4 From the custome of men in not standing to their promises and not using faithfulness in their speeches so that it is as if Christ had said think not you will be excluded from the society of men if you refrain from swearing for the manner of swearing springing up from mens unfaithfulness if you shall honestly perform your words and promises you will sooner be believed without an oath then others with an oath Yet know that Christ doth not count oaths evil or unlawfull in the whole but things that are not to be used save in matters of very great moment as bring called before a Magistrate or when something is committed to the trust of another or for purging our own innocency when suspected Num. 5.19 or when persons are slow to believe that which is profitable for them to believe or for Gods glory Ro. 9.1 Oaths are not to be used but in these and such like cases as have been named For Application learn to keep vvithin the bounds of yea and nay avoiding all prophane swearing If the Princes of the world will not suffer their names to be abused vvill God suffer it Will Christ suffer his vvounds his heart his bloud his foot to be sworn by Also all prophane cursing to vvish they might sink be hang'd be damn'd be burnt never to come in the Kingdome of heaven never see vvife or children or the face of God that this bread may be their last if it be not so Moreover beware of swearing by creatures as by the cross by light by heaven by faith troth by Jerusalem by thy head remember vvhatsoever is above yea and nay is sin Avoid the calling of God to witness in trivial things as even many professors do using such vvords as the Lord knowes God can vvitness vvith me Moreover learn to be constant in your vvords and promises that your faithfulness may perswade men to believe you vvithout oaths V. 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth Here 's another Commandement depraved by the Pharisees vvhich vvas the law of like for like or retaliation Exod. 21.23 24 25. This law of giving eye for eye tooth for tooth vvhich vvas appropriated to the Judge they applied it to private persons that every man might avenge himself That it belonged to the Judges onely see Deut. 19.21 the scope of which law vvas to keep men from avenging themselves seeing they had the Magistrate an avenger of their vvrongs Onely vvhere Magistracy cannot be had there may be an unblameable defence The law of the 12 Tables vvas if he hath broken a member let there be like for like Now the Pharisees expounded the law of God to serve the corrupt humours of the Jews vvho vvere much given to private revenge yea it is natural to every man to think revenge sweeter then milk then life Corrupt teachers are ready to expound the law of God according to the manners of men as Princes frame their governments according to the manners of their people V. 39. But I say unto you Resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also Resist not evil Christ in answer forbids all private revenge We should onely desire to defend our selves and ours not thirst to hurt our Enemy For that
made fat and he that watereth shall be watered again What is thus given will bring a blessing on the rest Deut. 15.10 For this thing viz. of relieving the poor the Lord thy God shall bless thee in all thy works and in all that thou puts thy hand unto A man is not poorer for discreet mercy for it is like Seed which a poor man sows which returns plenteously to him and his 2 Cor. 9.6 He that sows bountifully shall reap bountifully Object But my Children will want what I give Answ By thy penuriousness thou mayst undo thy Children Prov. 11.24 but not by mercy Psa 112.2 compared with v. 9. Psalm 37.25 by righteous is meant mercifull See v. 21 26. Prov. 13.22 Object But the poor generally are wicked A. Ex. 23.5 If a Beast in misery must be relieved yea the Beast of such an one as hates Gods people Exod. 23.5 much more himself Though they be wicked 1 They may belong to Gods Election 2 Thou respects not them so much as the Lord to whom thou lendest it Prov. 19.17 3 That thou givest though to the unvvorthy shall not lose a Reward Eccles 11.1 Object But I vvould give if others gave equally vvith me Answ There ought to be care had of equality 2 Cor. 8.13 but if there be inequality herein let not other mens sins hinder thee from doing thy duty and make thee to do it grudgingly and so thou lose thy Reward Means to give Alms. 1 Get faith to believe that God will not fail thee Heb. 13.5 and that what thou doest for Christs sake Matth. 25. that he will own it and that thou wilt one day finde in heaven what thou now gives 1 Tim. 6.19 2 Be laborious in a calling Eph. 4.28 Alms is such a piece of service that even they that labour with their hands are to give to those in want Labouring you ought to support the weak remembring it's more blessed to give then to receive Acts 20.35 3 Spare mony from superfluities from costly apparel costly buildings costly diet Many persons though they have great incomes they have nothing at all to give to godly uses they have so many vain ways of expence 4 Remember the liberality of Christ 2 Cor. 8.9 Who when he was rich for our sakes became poor that we through his poverty might be made rich The Apostle brings it as an argument to stir up to benificence to the poor 5 Consider it 's an act of righteousness in God to acknowledge all the mercy which is done for his name and to requite it Heb. 6.10 Matth. 10.41 42. Matth. 25.34 35. 6 The perplexity which will be in the conscience when we come to dye and have neglected this duty then will conscience or Satan or both ring that saying in our ears Matth. 25.29 30. Take away the talent from him and cast this unprofitable servant into utter darkness 7 Consider the blessings present and future wherewith God crowns this grace at present Give and it shall be given you good measure pressed down shaken together running over Luk. 6.38 for God is able to make all grace abound towards you that you having sufficiency in all things may abound to every good work 2 Cor. 9. In future you shall have glory Mark 10.30 Luk. 12.33 Sell that you have and give alms provide bags that waxe not old a treasure in heaven that fades not Contrarily merciless men shall have no mercy James 2.13 8 Pure religion consists in this Jam. 1.27 9 Consider there 's no difference betwixt thee that gives and them that are given to but onely thy estate Aug. de verb. dom ser 5. both born naked both begin their life weeping When dead and their tombes broke open are the bones of the rich known Ibid. Q. Who must give Alms and to whom must they be given Answ All that are able Superfluities to minister to conveniencies conveniencies to necessities necessities to extremities the two first must relieve the two last may take relief Christ though he lived of the contributions of others who ministred to him Luke 8.3 yet he used to give alms of that he had Joh. 13.19 distributing to the necessities of Saints Rom. 12.13 to necessities not to superfluities The compassionate Samaritan could not pass by the necessity of him who fell among thievs Luk. 10.33 onely the word Rom. 12.13 is not necessities but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uses of Saints we must not forbear relieving the poor Saints till they come into great necessity for our selves would not be so dealt withall In case of extreme necessity of brethren we are to part with all rather then the poor Saints should starve as they did at Jerusalem in the Apostles times Acts 4.34 35. the Churches of Macedonia were in want themselves yet supplied they the extremities of the Saints at Jerusalem 2 Cor. 8.1 2. Q Whether ought all goods to be common Answ No. 1 From the contracts of buying and selling which is mentioned Lydia was a seller of purple Ananias after he had sold had the money in his own power Paul blames the Corinthians for defrauding and going to Law one with another which showes every man kept his property Mary Acts 12 12. had a house of her own where the Church met 2 The Scripture every where commands alms but there were none to give it or take it if all things were common to Christians 3 Examples disprove community Philip the Deacon received Paul at his house Tabitha is reported to be a liberal matron who made coats for the poor Onesimus was servant to Philemon 4 This community would run to absurdities As 1 It destroys endeavours for who would not frame excuses from taking pains and would not favour himself when he works for a community 2 It would cause endless contentions some alledging the greatness of their pains others alledging the necessity of their persons 3 Hereby two vertues would be destroyed Temperance which bids us refrain from that which is anothers and Liberality which bids us do good to others 5 The Laws against stealing condemn this Ephes 4.28 there can be no theft where all things of right are common Obj. The Church of Jerusalem had all things common A. True but it was not commanded but voluntary for after they had sold their lands they were in their own power Besides the extreme poverty of the brethren required the rich to give in their estates unless they would have seen their poor brethren perish Besides that Church being the first must do some extraordinary thing Hereby also they shewed that the possessions they had in those places were not much to be accounted of as being shortly to become the prey of the Enemies But there was no community in the Churches of the Gentiles as appeared by their contributions which they made for poor Saints yet are not the Churches to suffer any Saint to want Justin Martyr saith We that loved the increase of our moneys and the fruits of our possessions above
all other things now we bestow those things which we have in common and communicate them to whatsoever poor Saints Apol. 1. pag. 41. Justin means with their own consent and when need required and desire it might be done now rather then poor Saints perish or be in extremities Obj. This division of properties is not of the Law of nature because nature doth not command it to be made nor incline to it Answ All men by nature are born naked yet natural reason bids that men be clad to keep them from the cold so nature hath not made a division of things yet natural reason to prevent contentions bids that such a division should be made The Law of nations which is no other then the common judgement of men from the principles of natural equity doth now establish it What we possess we possess by humane right either of first occupation or after contracts for by divine right the earth is the Lords Q. Whether must we give alms to beggars that go from door to door Answ The usual practise of begging is the seminary of vagabonds but beggars are of two sorts 1 Strong and able these are not to be relieved because relief maintains them in their idle life 2 Thes 3.10 2 Poor sick or maimed who cannot work such was that lame man that begg'd of Peter and John at the beautifull gate of the Temple Acts 3.2 3. probably he was a good man because twice mention is made of his praising God v. 8 9. These poor and maimed persons in case the Magistrate make no provision for them nor yet wealthy persons it cannot be avoided but they must be suffered to beg and alms ought to be given to them but specially minister to the poor labourer and house-keeper who comes not abroad and hath a great hungry family Q. Whether can that which is another mans goods be taken by a poor man against the will of the owner the poor man having nothing of his own to sustain life Answ 1 Necessity cannot dispence with positive laws to make the goods of another mine and mine his We are to bear any necessity rather then to commit any iniquity if we must not lye nor forswear to save life then we must not steal to save life Job 36.21 Take heed regard not iniquity this hast thou chosen rather then affliction as necessity cannot make another mans wife at thy command no more can it another mans goods It s the excellency of a Christian to know how to want Phil 4 12 and to resolve so to depend on God in a promise rather to starve then steal Object But the Disciples being hungred did pluck the ears of corne therefore its lawful to take that which is anothers in case of necessity Matth. 12.1 Answ The Disciples did what they did not because necessity takes away property or because estates are so divided among men that no man ought to suffer his neighbour in extreme necessity to perish but because what they took was their own by the gift of God Deut. 23.24 25. When thou comes into the standing corn of thy neighbours then thou maiest pluck the ears with thy hand but thou shalt not move a sickle into thy neighbours standing corn Besides its lawful to pluck an apple a pear or an ear of corne not for necessity but for delight because in such cases there is a silent consent We do it sometimes the owner standing by who by his silence allows it and if the owner were absent we have his interpretative consent we have a perswasion that were the man by he would give us leave to pluck an apple or an ear of corne even by the common law of humanity The Lavv commanding the theif vvho stole for need to make restitution had been in vain if need did dispense vvith property and give title to so much of our neighbours goods as vvould satisfie need seeing its against reason that a man should make restitution for that vvhich is ones ovvn Yet it seems they vvho vvar in a just cause may in extremity take from others to relieve their extremity The persons they take from are either friends or enemies if enemies vvhat they take is lavvful spoil if they be friends they fighting for their cause they may take from them 1 Cor. 9.7 due cautions being observed From him that would borrow of thee turn not thou away Lending vvas a duty under the Old Testament and that freely for to lend upon use vvas no benefit Deut. 15.7 8. Thou shalt lend thy poor brother sufficient for his need Psal 37.26 a good man is merciful and lendeth Psal 112.5 a good man sheweth favour and lendeth There are three sorts of borrovvers 1 Those that have no means of repaying you again if these come to borrovv we are not bound to lend to these but to give them as duty and charity requires 2 Poor men that follow an honest calling and have means of paying you again here you are to lend freely because of the duty of lending commanded here also Luk. 6.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoping nothing therefrom As I must not take a penny at present so I must not hope for a penny in future because it is my duty to lend freely as it is my duty to visit my brother in his sickness to pray for him and to comfort him in his affliction of conscience 3 Rich men who borrow your mony to make a gain of it either by purchasing or merchandize c. here you owe not a duty of lending and therefore Propter officium indebitum for an undue service and benefit you take profit as six per cent or the like you have an hundred pound your neighbour hath an hundred pound a year he comes to borrow your hundred pound may you not take profit of him for the same yes out of question Object but you must not bind this rich man absolutely to pay you six in the hundred because it may fall out he may not get a penny by your mony but lose and so this will be uncharitable Answ No. It will not be uncharitable for if the borrower make fifty pound profit in the hundred I shall have but my six pounds or what is agreed upon and therefore if he lose by my money I must look for my Rent for it must be granted that the Loan of money is worth a certain Rate per cent and the Borrower stand to the hazzard Reasons why it is lawfull to take of rich men for lending 1 Because the prohibition of taking money for loan is determined onely to poor men never to rich men See Deut. 15.7 8. Exod. 22.25 Luke 6.34 35. 2 From the Rule of Equity Is it equal that a rich man should use my money and get by it and I get nothing Besides there is a burden upon the Lender for now all opportunities of disposing his money to profit is taken away because another man a rich man hath borrowed his money 3 I ow the rich
goodness in David wisdom in Solomon patience in Job zeal in Phineas but then all Saints shall have all graces God being all in all Then God shall be all in all in the praises of glorified Saints they shall not so praise one another as praise God there will then be no need of the Sun or of the Moon to shine there for the glory of God will enlighten it Revel 21.22 Thus with his fulness will he fill all in all Ephes 1.23 He will be a perpetual Light without interruption Isai 60.19 3 We shall then be for ever with the 〈◊〉 1 Thess 4.16 Where there will be fulness of joy and pâ—â—osâ—râ—s for ever more Psalm 16. ult Which eye hath not seen â—or â—ar heard nor hath entered into the heart of man to conceive 1 Ger. 2.9 I might have shewn other properties of the former Temporary Kingdom as 1 The universality The stone cut out without hands filled the whole earth Dan. 2.44 45. See Dan. 7.26 27. Revel 11.15 Isai 24.21 22 23. and no Monarchy shall be after it Isai 2.17 See Zach. 14.9 the Lord i.e. the Lord Christ shall be King of all the Earth Then de facto all will be the Saints 1 Cor. 3.22 Revel 217. they shall inherit all things 2 Removing of miseries as 1 Sin Isai 35.8 Isai 60.21 Zeph. 3.13 2 Peter 3.13 In this new Heaven dwells Righteousness Revel 21.1 2 3. compared with v. 27. 2 Sorrow Isai 14.1 2 3. Isai 25.8 Tears wiped from all faces Isai 54.13 14. Isai 60.14 20. The days of thy mourning shall be ended Isai 65.19 Revel 7.16 17. 21.4 These things never yet fulfilled Isai 65.19 Isai 35.9 10. 3 Fear None shall make them afraid Jeremiah 23.3 4. Jeremiah 30.10 Ezek 28.24 Mic. 4.1 2 3. Zeph. 3.13 14 15. 4 Death This shall then be swallowed up in victory Isai 25.8 Hosea 1â— 13 14. Paul cites both these places upon this occasion 1 Cor. 15.54 55. Hence there will be no sickness nor procreation of children because no Mariage Luke 20.35 36. 5 No need of political or ecclesiastical Government because free from sinfulness yet shall Kings bring their glory hither Rev. 21.24 6 No wants either 1 Of Meat or Drink Revel 7.16 2 Nor of Gods presence Revel 21.4 7 Freedom from Temptations as Christ after his Resurrection was never tempted so our bodies shall be like his Phil. 3.21 Satan is bound up that he should not seduce the Nations any more Some render the word Seduce to wander up and down for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wander as Planets Then that Promise will be fulfilled Rom. 16.20 3 The obtaining of Privileges as 1 Revelation of Mysteries Revel 11.19 The Temple of God was opened and there was seen in his Temple the Ark of his Testament This was after the seventh Trumpet sounded That is God in Christ who is typified by all Temples both that in Ezekiel and elsewhere opens his minde and mysteries to the Saints which formerly was shut up as the Book of the Law was in the Ark. Christ now opens something to us by his Spirit in faithfull Teachers and by the fallings out of things but then will be teach us in plainness to conceive Mysteries They shall be all taught of God 2 Union of Saints throughout the World both in affection and judgment Zach. 14.9 There shall be one Lord and his Name one Zeph. 3.9 They shall serve the Lord with one consent 3 Estimation of holy persons and things Isai 60.13 The Church shall be as the Stones of a Crown lifted up Zach. 9.16 That is highly esteemed as the Jewels in a Princes Crown 4 Glorious contemplation of God in Christ Rev. 22.4 beholding his face accompanied with great Hâ—llâ—â—â—â—â—hs of Praise Revel 19.1 to v. 9. For this see Doctour Holms his elaborate Discourse where you will see much of this additional yet with divers abbreviations and alterations I have finisht this discouse Of this twofold Kingdom forespoken of Justin Martyr saith The holy Prophets have foretold his twofold coming 1 One given as of a man despised and subject to passions 2 When he shall come from Heaven with glory and with his angelical Host when he shall raise up the bodies of all mortals that ever were and shall cloath the worthy with a nature void of all corruption but shall send the unrighteous with the Devils into everlasting fire Apol. 2. pag. 68. also in his Book against Tripho pag. 19â— Tripho having alleged that sundry Scriptures as that of Daniel the seventh compelled him and others to look for an illustrious and great one who from the ancient of dayes as the Son of man is to receive an everlasting Kingdom he your man who is called Christ was so without honour and glory that he fell into the utmost curse of the Law of God for he was crucified to which Justin answers There was a twofold coming one when he was prickt of you another when ye shall acknowledg whom ye have prickt and your Tribes shall lament the women by themselves and men by themselves Thy will be done in Earth as it is in Heaven In this is required 1 A denying of our own corrupt wills Matth. 16.26 Hereby we deny our selves Gal. 5.16 Walk in the spirit and ye shall not fulfill the lusts of the flesh Matth. 6.24 2 That we take up any cross the providence of God shall lay upon us without fretting or murmuring 1 Sam. 3.17 It is the Lord let him do what seemeth him good Job 1.21 The Lord giveth and the Lord taketh away blessed be the Name of the Lord. Acts 9.6 Matth. 16.23 3 That we follow the Lord in doing what he shall command Mic. 6.8 He hath shewed thee O man what is good 1 Thess 4.3 This is the will of God even your sanctification Also the will of God is for us to believe on his Son John 6.40 Grounds to do the will of Christ 1 It 's a good will Rom. 12.2 Eph. 1.5 Whatsoever God commands is grounded upon righteousness yea upon most perfect reason 2 It 's a known will Had God kept his minde in his own breast we might have pleaded for our selves and might have had a cloak John 15.22 but now we know it therefore our sin will be great if we do it not John 9.41 Luke 12.48 That servant that knew his Lords will and did it not was beaten with many stripes 3 It 's an acceptable will The Lord onely knowes what will please himself Rom. 12.2 Voluntary services though never so seemingly glorious are not regarded of him because not commanded Esai 1.11 12 13. Esai 66.3 Amos 5.22 23. 4 The pattern of Christ who was still ready to do his fathers will Father not my will but thine be done Matth. 26.39 42. yet was it in a most hard case even in the enduring the cursed death of the cross Yea saith Christ I do always those things which please him John 5.30.8.29 5 Possibility of doing Gods will
their death-beds you have kept your Church and been good to the poor and peaceable among your neighbours 10 Vain-glory also is a fruit of a false Prophet John 7.18 He that speaks of himself seeks his own glory Contrarily faithfull Teachers preach not themselves but Christ Jesus the Lord 2 Cor. 4.5 John 3.30 11 Also dissimulation is a fruit of a false Prophet he endeavours to make persons to believe otherwise of things then he himself doth as of the Scriptures that they are of God but yet onely for such a time not for a constant rule of faith he believs the resurrection but he means a spiritual resurrection not a bodily of the same body committed to the earth 12 Also bitter invectives against instrumental teaching that they may draw Disciples after themselves Acts 20.30 31. 13 Also they carry you from the light of the Scriptures to the light within you contrary to Esai 8.20 to the law and to the testimony If they speak not according to that it is because there is no light in them Thou hast no light within who carriest persons from the Scriptures how can the light within thee check thee for any thing but from the light of Gods word The Word used thirty times in the New Testament for Conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a knowledge together with this conscience together with God witnesses all our purposes words and actions whether good or evill Rom. 9.1 But whence doth it witness for or against us even from the light of the Word A man might commit idolatry and persecution every day and yet not be troubled at it if he do not know the Law of God Unless the knowledge of Gods word be in our mindes the conscience cannot exercise its judicial act in determining of the lawfulness or unlawfulness of our actions Hence when the Scripture would stir up a mans conscience it appeals to his knowledge 1 Cor. 6.15 16 19. 1 Cor. 9.23 24. 14 Also the denying of Ordinances upon pretence of immediate communion with God These false Prophets cast off the Ordinances wherein God and the soul of a believer have communion they throw down Christs ordinances and institutions that Satans inspirations and revelations may be instead of them Because there are some Allegories in the Scriptures they turn all into Allegories that they may carry us into a Wood whence we may not finde our way out and all to stablish these fooleries and yet these men judge themselves to have come into a state of perfection judging others to be children who use ordinances But that they may not seem to be mad without reason they bring some arguments as 1 The distinction put betwixt the Law and Gospel called Letter and Spirit 1 Cor. 3.6 by Letter is meant the Law by the Spirit the Gospel The Gospel is called Spirit comparatively because there is a greater powring out of the Spirit now then formerly Some by Letter understand the Law and by Spirit the gifts of the Spirit as tongues prophesie c. but I lean to the former because so expounded Rom. 7.6 where by oldness of the Letter the Apostle understands a principle of natural conscience and by newness of the Spirit a principle of regeneration For these Ordinances of Baptism and Supper God appointed them as helps to our faith through which is livelily held forth a crucified Christ for remission of sins to a believing soul for not divers things but one and the same is signified in both those ordinances of Baptism and the Supper to wit remission of sins to believers and repentants For the duration and perpetuity of ordinances till the end of the world take these reasons 1 Because there hath been since the Apostles times throughout all ages a Church therefore Ordinances Eph. 3.22 Unto him be glory in the Church throughout all ages therefore in every age there will be both Church and Ordinances 2 Because there is a command of our performance and observation of them to the end of the world and a promise of Gods presence with us in so doing Matth. 28.19 20. Make Disciples in all Nations Lo I am present with you to the end of the world 1 Cor. 11.26 So oft as ye eat this bread and drink this Cup ye shew forth the Lords death till he come What warrant have any believers to make a change till the Lord come No more warrant to put an end to Baptism then to making Disciples or the teaching the observation of Christs Commandements I can well nigh trace this delusion to the beginning In the year 1644 divers Books were printed against Infant-baptism the arguments whereof prevailed against Infant-baptism that many Commanders in the Army were against it but the Parliament and times being much for it these Commanders were troubled to keep in with conscience and with the times sundry persons disputing that these Officers were bound to take up the Baptism of Believers In this juncture of time comes a Chaplain to the Army who being forced out of the County of Kent was in the same condition with these Gentlemen he comes and preaches a doctrine that Baptisme and the supper were onely carnal ordinances and types and that they ended in the first age or to that effect so this doctrine being received with great applause this preacher formerly of little acquaintance came in one month to be one of the most eminent preachers in the army and these Gentlemen formerly troubled might now by the arguments of Mr. J. S. easily bundle the times and their principles against infant Baptisme together whiles hereby they were kept from the principles of the Anabaptists Though the said Mr. J. S. had formerly conferred with me to Baptize him which I was willing to do onely through worldly prudence he desired a place to be digged first in his own house to escape the odium of the times but at the end of four dayes when he had appointed me to come to dispense it he came to question the power of the dispenser so I departed home and left him About six months after I being with him reasoned so far that in one after-noon I answered his arguments and wifes being many till they had no more to say save this they were convinced but they must stay till God did perswade after which time he speedily went into the Army the product and spawn of whose preachings and printings were these delusions about denying ordinances which groundedly may be suspected was both to speaker and hearers the punishment for dallying with truth and denying submission to it after conviction My conscience tells me that the thing I write of him was truth and he was my intimate friend whom I should in no wise have cited so publick but that conscience to God for the undeceiving of others urgeth me 15 The last sort of fruits by false Prophets is that the Scriptures have their period and time of expiration and that every less light is swallowed up by a greater
Father being sick Paul prayed and laid his hands on him and healed him It may be supposed the Apostle speaks of this Jam. 5.14 Is any among you sick let him send for the Elders of the Church and let them pray over him anointing him with Oyl So Christ Mark 6.5 Mark 16.18 2 Ordinatory there is a laying on of hands in ordination of Elders this is acknowledged by all the reformed Churches of what judgement soever Though Papists acknowledge this to be an unblottable character which who so hath can never blot it out again yet the Protestants acknowledge it onely a signe pointing out the person ordained who is commended to the prayers of the Church Hence that saying of Augustine is ordinarily produced Quid aliud est impositio manuum quam oratio super hominem what other thing is laying on of hands then prayer upon the man ordained Besides these two there is a third way which I suppose comes nearer to truth which is that by laying on of hands in ordination there is a further measure of the Spirit infused into and poured upon the person ordained Concerning laying on of hands in ordination the Scripture speaks 1 Of those who are sent into the world Act. 13. When they had fasted and prayed and laid their hands on them they sent them away v. 5. 2 On those who are officers in Churches as deacons Act. 6.6 The Apostles first prayed then laid their hands on them So Elders Acts 14.23 And when they had ordained them Elders in every Church by laying on of hands the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had prayed with fasting they commended them to the Lord 1 Tim. 5.22 Lay hands suddainly on no man neither be partaker of other mens sins That is by consenting to ordain such 3 There is a laying on of hands on baptized persons after Baptisme this hath been depraved 1 By those who have endeavoured to make working of miracles a concomitant thereof because some persons in the Apostles times after hands laid on them did speak with tongues Act. 19.6.7 and prophesied 2 This laying on of hands hath been depraved by the Romanists 1 By changing the name from laying on of hands to confirmation 2 By assigning it an outward matter viz. Oyl and Balsome and the form of it to be I signe thee with the signe of the Cross and confirme thee with the anointing of salvation in the name of the Father Son and Spirit Chem. exam cont Trid. part 2. p. 95. 3 That those things they attribute to confirmation they deny to be given and received in Baptisme 4 That they ascribe an indelible character unto it as to Baptisme and order Chem. p ar 2. cap. de charactere p. 45. 5 By affixing it on a Bishop Gratian distinct 68. Fol. 99. propounds this question Wherein Chorepiscopi by which I suppose he means either rural Deans or Suffragans differ from Bishops answers and gives this as one difference that it s not lawful for them to give the comforter the holy Spirit by laying on of hands to Baptized believers or converted Hereticks 3 Laying on of hands hath been depraved by the Episcopal party who retaining the popish name of confirmation and affixing it to a Diocesan Bishop instead of prayer for strengthning of believers 1 Lay hands upon infants or young children 2 Supposing them all to be regenerate after Baptisme pray for an increase of grace on them 3 Have added hereto God-Fathers as they call it Now to prove laying on of hands on Baptized persons is an apostolical institution I prove it 1 Because the Apostle makes it one of the six principles or the word of the beginning of Christ Heb. 6.1 Or the first rudiments or elements of the beginning of the oracles of God Heb. 5.12 The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely explanatory for the principles of all arts are called elements nay which is more the Apostle calls it a foundation as well as repentance faith and Baptisme now the five others being fundamentals wherein all converted persons are to be practical in the belief how can laying on of hands be excluded from being so received 2 If laying on of hands on Baptized persons after Baptisme be rejected then instead of six principles laid down by the Apostle we shall receive onely five but this is absurd Obj. but we acknowledge a laying on of hands in the call of ministry therefore we acknowledge six Answ And why not as well after Baptisme what reason can be brought that ministerial imposition should be here acknowledged and the imposition after Baptisme excluded nay it seemeth imposition after Baptisme is rather meant 1 Because as faith and repentance go together resurrection and the last judgement so Baptisme and laying on of hands go together in the Apostles joyning of them 2 Laying on of hands upon officers is not herein meant because this was an administration the whole Church had received Act. 8.16 Heb. 6.1 but officers are not the whole Church 3 Because this laying on of hands is called milk for babes Heb. 5.12 13. but officers are not babes 3 Because there is a command for it 1 It 's called the rudiments of the beginning or elements of the beginning he means not elements of the world of which Gal. 4.3 8. Col. 2.8 20. that is elements wherein persons were initiated or begun in Christianity Heb. 5.12 As the elements of the Latin tongue is the learning of Accidence or Grammer so this doctrine of laying on of hands was first to be taught and practised 2 It s called an oracle Heb. 5.12 Now what are oracles in Scripture language but commands Act. 7.38 Moses received the lively oracles to give unto us This is called the Law ver 53. Who have received the Law by the disposition of Angels and have not kept it Rom. 3.2 What advantage hath the Jew Much every way chiefly that unto them were committed the oracles of God See Psal 147.19 20. 1 Pet. 4.11 If any man speak let him speak as the Oracles of God that is as the commands of God 3 The Apostle calls it a foundation Heb. 6.1 so that there is not onely a virtual command but an actual command from these three words of rudiments or elements oracles and foundation I gather a plain command 3 It appears from absurdity Is it not absurd to think that one of the six foundation principles commended to us by the Apostle should cease and all others of them to remain to the end of the world Nay is not imposition after Baptisme placed in the midst betwixt faith and repentance the resurrection and last judgement so that there is no coming to slight it being fenced on every side but we must renounce faith and repentance on the one side or the resurrection and last judgement on the other Is it not absurd to think the Apostle would place one temporary principle which was to last but for a small time
escape the danger of death for the profession of Christ so Peter to save his life denied that he knew Christ Shall lose it that is unless with Peter he repent of his treachery upon a sincere repentant purpose to dye in truth for the confession and profession of the name of Christ our former treacheries we believing pardon in Christ and bewailing them shall not be charged upon us Whatsoever men talk of faith we see none are saved but Martyrs those that either actually or habitually in the preparation of their hearts do dye for Christ Hence sprange those noble resolutions of sundry of the Saints Acts 20.24.21.13 Gal. 6.14 2 Cor. 4.11 12. Rev. 2.13.12.11 Tertul. in Scorpiaco cap. 11. saith he hath found his life that hath denied Christ by gaining life but he shall destroy it in hell he that thinks in denying to gain his life shall lose it at present qui confessus occiditur he that confesses is kill'd but he shall finde his life into an everlasting life How can we better expend our life then to lay it out for Christ which in a short time will dye of it self how many lay down their lives for the Princes of the world and shall not we dye for Christ And he that loseth his life for my sake shall finde it that is had rather dye then deny the profession of my truth and Gospel they shall finde it in the day of the resurrection this is not easie as men think Thy letters pleased me not because I smelt in them I know not what spiritual presumption do not boast that thou wilt do and suffer many things for the word of God he that stands let him take heed that he fall not Thou hast not yet fought with death It s not so easie a thing as it is easily spoken of it c. Therefore walk in the fear of God and contempt of thy self and pray God that he would do all thy works and thou do nothing but be a sabbath to Christ Luth. Tom. 2 epist fol. 62. ad Gabrielem Didimum Pastorem Aldinburgensem Learn we then to contemn our life for the witness of Christs truth Rev. 12.11 They loved not their lives unto the death and so overcame by the word of their Testimony If life be to be contemned much more are estates friends and liberties for the cause of Christ seeing nothing is more dear unto us then life Happy is that day happy is that death with joy and chiefest thankfulness if at any time it fall out that I be apprehended and be destroyed in that cause Tom. 2.302 When one Christian is slain ten are begotten Luth. V. 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Here is the last suffering which the Disciples might fear viz. That no man would receive them being so miserable to this Christ saith Look as there will be those who will receive me and my Father so will there be those who will receive you to their houses and that kindness they do to you I will take it as done to my self Matth. 25.40 What good man would shut out Jesus Christ no more will they shut out you Look as in the receiving of an Ambassadour the King is received in receiving him Preachers are Ambassadours for Christ 2 Cor. 5.20 Therefore in receiving them Christ is received All believers are members of his body in the happiness of whom the head is wont to sympathize Thus was Paul at first received by the Galatians as an Angel of God even as Christ Jesus Gal. 4.14 15. They being willing to have given their eyes unto him Preachers and other godly men might in the midst of so much hatred of the world be ready to think how shall we do to live therefore Christ opens the doors of all godly men to them to excite them whereto Christ proposes a great reward so that as the Princes of the world reward the kindnesses that are done to their Ambassadours and friends so and much more will Jesus Christ Receiveth him that sent me as if he should say he that receiveth my Apostles receiveth me and not onely me but also him that sent me Now he that receiveth God receiveth everlasting blessedness much whereof is seated in the beholding of God We may see wherein the Law of hospitality consisteth not in keeping open house for tag and rag but in the receiving the Messengers and Saints of Christ Luke 14.12 They cannot recompense thee but thou shalt be recompensed at the Resurrection of the just Heb. 13.2 Be not forgetfull to entertain strangers for some thereby as Lot and Abram have entertained Angels unawares Take heed your hearts grudge not at the charge of receiving such 1 Pet. 4.9 Remember Gaius who was not onely Pauls host but also the host of the whole Church Rom. 16.23 In receiving such we are fellow helpers to the truth 3 Epist of John v. 8. It was the wickedness of Diotrephes v. 9. That he would not receive the apostle nor yet the poor Saints but cast those out of the Church that did receive them When at the day of Christ Christ shall acknowledge himself to have been relieved in his Saints many hard hearted men will wish they had received him V. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Here 's a second consolation against fear of not receiving taken from the Reward that will redound to such as shall receive good men Quest What is meant by Prophet Answ One that is enabled to expound the prophetical places of Scriptures There are three sorts of Disciples here mentioned 1 Apostles v. 40. The second sort are Prophets 3 Righteous men In general by Prophets he means Teachers of the Gospel these are in several places put next to the Apostles Ephes 2.20 Ye are built upon the foundation of the Apostles and Prophets Ephes 3.5 Which in other ages was not made known as it is now revealed to his holy Apostles and Prophets Ephes 4.11 He gave some to be Apostles and some Prophets 1 Cor. 12.28 First Apostles secondarily Prophets These Prophets are distinguished from righteous men as a sort of men abounding in spiritual wisdom 1 Cor. 12.29 Are all Apostles are all Prophets 1 Cor. 14.37 If any man think himself to be a Prophet or spiritual man So here in the Text they are distinguished from ordinary righteous men by the name and by the reward Now for Prophets we finde them in several of the Churches as at Rome Rom. 12.6 He that prophesieth let him prophesie according to the proportion of faith At Antioch also Acts 13.1 there was in the Church that was at Antioch certain Prophets and Teachers as Barnabas Simeon Lucius Manaen Saul In the Church at Jerusalem there was Judas and Silas Acts 15.32 who being Prophets exhorted Acts 11.27 the
in preaching the receiver shall have the same degree of glory the Prophet had For the measure of glory hereafter will answer to our measure of love here for as in humane Laws the Receiver of a Thief and Robber and Traitour incurs the same punishment with the Thief so the receiver of a Prophet shall receive the same reward with the Prophet The Elm that upholds the Vine is respected of us as well as the Vine without which the Vine could not bring forth fruit he that tarried with the stuff and he that went down to the battel did alike share in the spoil 1 Sam. 30.24 so he that nourishes a Prophet for to preach when by reason of poverty else he could not shall receive the same reward with the Prophet according to the proportion of assistance and love wherewith he assists that Prophet And some think in like manner they that receive comfort and nourish the Martyrs of Christ shall receive the same Crown with them that suffer Martyrdom such as were companions of those who were made gazing-stocks for Christ are taken notice of Heb. 10.33 We may hence see how much God esteems his Prophets in that he promises not onely a reward but such a reward to them that receive them as of old he valued Prophets and righteous men Psalm 105.15 Touch not mine Anointed and do my Prophets no harm so doth he now not onely forbid harming them but commands to do them good with a promise of reward And he that receiveth a righteous man By this Christ means godly men Obs The Saints of God are truly and properly righteous men There is a twofold Righteousness 1 Imputative Righteousness of Justification Psalm 32.1 2. Blessed is the man to whom the Lord imputeth not iniquity This consists in having Christs righteousness imputed unto us and our sins imputed unto him 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him Paul knew that at the day of Christ he was to be found in a righteousness or else he was undone and therefore he saith May be found in him not having mine own righteousness which is of the Law but the righteousness of Christ by faith that I may know him and the power of his Death and Resurrection c. This is one of the first Articles of the Faith wherein the Jews being ignorant did endeavour to make their own righteousness to stand The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it was no otherwise than if we should set a dead man upon his legs who presently falls down Rom. 10.3 4. 2 There is a righteousness of sanctification or the righteousness of uprightness whereby there is a bent or inclination of soul to all the commandments of God without reserving any way of wickedness Deut. 6.25 It shall be our righteousness if we observe to do all these commandments as he hath commanded us This because it is wrought in our own persons is called inherent Job 27.5 6. Till I dy I will not remove my integrity from me my righteousness I hold fast and will not let it go Integrity consisting in an universal bent of heart to all Gods commands is here called by the name of righteousness Luke 1.6 it 's said Zachary and Elizabeth were both righteous before God But how did it appear why they walked in all the commandments and ordinances of the Lord blameless Of this Job 29.14 I put on righteousness and it cloathed me my judgment was as a robe and a diadem Godly walking or the Righteousness of Sanctification did adorn him before men as brave Apparel doth those that put it on Revel 19.8 The fine Linnen are the righteousnesses in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saints he means as the righteousness of him who is the Lord our Righteousness Jer. 23.6 adorns us in the sight of God and answers divine Justice Gal. 3.10 1◠so doth the Righteousness of Sanctification adorn us in the sight of God Rom. 4.1.2 and of men Moses his mouth is full of wormwood the beginning of salvation is that that thou believe for that a new life ought to follow that belongs not to satisfaction but to obedience Luth. Tom. 4.198 As there is a two-fold righteousness so there is a two-fold acception of justification 1 For an absolution in judgement in opposition to condemnation Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are alike abomination in the sight of God Matth. 12.37 By thy words thou shalt be justified and by thy words thou shalt be condemned so that by considering what condemnation is we may know what justification is Condemnation is the sentence of a righteous Judge adjudging a malefactor to death for some capital crime whereof he is found guilty in judgement Absolution is the sentence of a righteous Judge acquitting an innocent person his righteousness appearing in judgement Thus we are justified by Christs righteousness Rom. 8.33 34. Who shall lay any thing to the charge of Gods elect or frame an inditement against them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing it is God that justifieth who shall condemn It s Christ that dyed yea rather that is risen again who is even at the right hand of God As if he should say through Christ his dying and rising we are acquitted from all guilt and punishment we believing on him 2 Justification is taken for the infusion of habitual righteousness whereby there is not onely a throwing down of the reign of sin in the soul but there is also a setting up of a new frame of grace in the purpose and intentions of the heart Dan. 12.3 They that justifie many shall shine as the stars as Junius reads it they that turn many to righteousness This is nothing else but sanctification if we take the word in a grammatical sence of justus and facio Seldom is the word thus taken and when it is so taken it doth not alwayes signifie an habitual effect in the subject of that quantity or quality the epithite denotes with the driving away of the contrary as in glorifie magnifie sanctifie c. vve glorifie and sanctifie God not by making him of vile and prophane to become glorious and holy but by declaring him to be such Mary magnifies the Lord not by making him of little to become great but by declaring him to be great The Peripatetics say that by doing just and temperate things vve are made just and temperate but it s not so for being made just and temperate vve do just and temperate things Luth. Tom. 2 lat Now the justification in the Court of heaven vvhereby vve stand righteous must be a righteousness vvhereby vve stand perfect in all parts and degrees This is two-fold 1 The Righteousness of the lavv so if vve perfectly fulfill the Lavv in every point vve are saved from hell by it Rom. 10.5 Moses describeth the righteousness of the Law that the man that
sundry doubts of other mens actings and yet these not hinder our own acting nor do they come under Paul's kinde of doubting who speaks onely of a mans own actings our conscience or perswasion hath nothing to do to judge an other mans liberty 1 Cor. 10.29 For example Augustus laid a tax upon all the world some Christians doubted that part of this tax would be bestowed on Idols and their Priests and therefore doubted whether they might pay Augustus tribute their doubts were not to be regarded they might pay tribute notwithstanding these doubts for they had nothing to do to doubt or judge what Augustus would do with it being secret in his own breast An Officer doubts the Magistrate hath given an unjust sentence yet may he execute it because his own duty is clear to him but the Magistrates injustice is not I am a Church member I doubt my fellow member is an hypocrite yet may I communicate with him because his hypocrisie doth not appear and the manifestation of his evil and the censure of the Church thereupon is the ground for my not communicating not my doubting of his unsoundness A souldier doubts his Captain sends him upon an unjust service this souldier if he know not the injustice may not refrain 5 In your own proper actings do not that you doubt of Rom. 14.5 23. As it 's against the Law of friendship willingly to do that which we doubt whether it will be acceptable to our friend so is it against the Law of the love of God to do such things as we doubt whether or no do please him Reas 1 Because satisfaction in scruples tends much to the quieting of the soul The Jews doubted whether any of their members might eat with the Gentiles Acts 11.2 and some of them dealt with Peter herein When Peter gave them satisfaction concerning the lawfulness thereof They were glad and glorified God v. 18. Then is it that a man can act comfortably and chearfully 2 Clearing up of scruples tends to make Church-communion comfortable The Jews did earnestly endeavour to keep the ceremonial commands of the Law and to impose them upon others and would not have communion with the Gentile brethren that would not keep them Acts 15.1 On the other side the Gentile believers knowing their liberty by Christ would exclude the Jews living Jewishly from their communion whereupon a Schism was like to arise therefore Paul to heal the scruples on all sides warns the Jewish believers so to follow their opinion that they did not condemn the Gentile believers of wickedness and warns the Gentile believers that they should not refrain the Communion of the Jewish believers because they lived Jewishly nor despise them for it but that they should receive one another to Church-fellowship Rom. 14.1 Him that is weak in the faith receive you but not to doubtfull disputations The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the judging of thoughts q.d. Do not you Gentile believers judge whether they use these ceremonial commands as necessary or as profitable or how they hold them in their conscience what have you to do to rifle there what have you to do to judge their thoughts 3 The great anguish that is in the soul for want of satisfaction herein Many have scruples as to vows oaths restitution assurance obedience to mens commands c. and go on in a pining condition for many years together when one word of a faithfull Teacher or Brother would quiet all How much better did those poor Jews who were pricked in their hearts for guilt Who in their anguish of conscience asked of Peter and the Apostles Men and brethren what shall we do Peter with a few words speaking heals all the scruple Acts 2.37 38 39. saying Repent and be baptized but they had another scruple that in their violence against Christ they had wished his blood be on their children this scruple Peter answers The promise is to you and to your children when the Lord shall call them For to satisfie afflicted souls the Lord hath given the tongue of the learned to speak a word in season to him that is weary Isai 50.4 How painfull have the doubts and scruples about assurance been to sundry of Gods children Psal 77.7 8 9. Isai 49.14 15. Especially when an evil day comes as sickness death c. How will these scruples afflict you how will they make you unwilling to dye It 's like David had a scruple on his death bed for not putting Joab to death who had kild two innocent men hence he gives Solomon order to put him to death for we cannot think that now when he expected mercy from God he did it out of revenge 1 Kings 2.5 6. Use Exhort to clear up all thy scruples Now scruples are of two sorts 1 Rational and material so the woman of Samaria having a scruple where the place of worship and where the true Church was whether in Mount Gerizim where was a Temple built by Manasses the High Priests son as Josephus mentions or whether at Jerusalem was the place of worship Christ answers her scruple 1 Condemns her worship and the worship of the Samaritans because not grounded upon knowledge saying Ye worship ye know not what Joh. 4.22 2 Commends the worship at Jerusalem by two reasons v. 22. 1 Because grounded upon knowledge We know what we worship 2 Because the Jews had the means of salvation there which the Samaritans had not saying Salvation is of the Jews Such was that of Joseph Matth. 1.19 20. who was perplexed about the putting away of Mary 2 Irrational and circumstantial Satan pussles many with these as some persons when they have paid money because they could not remember the time or place have scrupled whether they have paid it though their hearts tell them they pay every man presently after it is due Sometimes when a soul hath cleared up a scruple to full satisfaction the devil comes a year or more after and endeavours to trouble him again to re-act a discussion of the same question in both which cases Satan endeavours to rob us of our time carrying us to impertinencies and if possible to make us walk heavily I much question whether it were not a needless scruple in David when his heart smote him for cutting off the lap of Sauls garment 2 Sam. 24.4 5. seeing he did it not for to affright him nor to impoverish him but to make his own innocency appear that he was not an enemy to him Others scruple whether it be lawfull to eat flesh upon a Friday whether they may teach their children a Catechism or patern of sound words the slighting of these and such like is not a way to weaken but to strengthen the conscience All scruples that bring not a word are frivolous and vain and not to be discussed Means to be used in case of scruples 1 Suffer not men to impose upon us and subject us to their ordinances beyond the bounds of the word Col.
Manasses begat Amon who had a short Reign and a wicked he reigned two years 2 Kings 21.20 21. and trespassed more and more without humiliation 2 Chron. 33.23 V. 11. And Josias begat Jechonias and his Brethren abou the time they were carried away to Babylon Josias begat Jechonias this Josias is said to walk in all the ways of David and not turn aside 2 Kings 23.2 his heart was humbled and tender at Gods threatnings against Jerusalem v. 19. he turned to God with all his heart soul and might 2 Kings 24.25 Josias had four Sons Johanan Joakim Zedekiah and Sallum 1 Chron. 3.15 now none of his Sons are called Jechonias Hierom on the first of Daniel saith that Porphiry objected this place to the Christians so did Julian as Hierom mentions on Matth. 1. Some think the fault was in the Libraries who being deceived with the likeness of the words Jojakim who was Josiah's Son and Jojacin who was his Grand-childe razed out the former as superfluous not considering that they lost one of the two and forty Generations hereby but this fault was not in all the Copies for Robert Stephan out of ancient Books restores the place thus Josias begat Jakim Jakim begat Jechonias and his Brethren and the very matter it self speaks forth the truth of Stephan's Copy so that the reading is to be restored Josias begat Jakim and his Brethren and Jakim begat Jechonias which lineal Descent appears Jer. 22.18 where Jehojakim is called the Son of Josiah and Coniah the Son of Jehojakim v. 24. the word Jah being taken from his name as some have thought in contempt About the time they were carried to Babylon there were two carryings away into Captivity in the first whereof Jehojakim was carried away captive 2 Kings 24 12. this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration when Jehojachim yielded himself to the King of Babylon freely whether upon the perswasion of Jeremy or otherwise The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Captivity when Zedekiah rebelled against the King of Babylon so that Jerusalem was taken by force Jer. 39.7 Three several times the People were carried away in the Captivity at that time See Jer. 52.27 28 29 30. V. 12. And after they were brought to Babylon Jechonias begat Salathiel and Salathiel begat Zerubbabel Jechonias begat Salathiel which appears Hag. 1.1 14. Obj. But Jechoniah is writ childless Jer. 22.10 Answ He is not said to be childless because he had no Children for it appears he had v. 28. but childless in respect of the Kingdom because none of his Posterity were to sit upon the Throne of David v. 30. Besides it appears Jeconiah had eight Sons whereof Salathiel was one 1 Chron. 3.17 18. Salathiel begat Zerubbabel this Zerubbabel brought the Jews out of Babylon into Judea Zach. 4.6 9 10. a Type of Christ who brings his People out of mystical Babylon to Sion V. 13. Moreover Zerubbabel begat Abiud Abiud begat Eliakim Eliakim begat Azor. In this last Tesseradecas or fourteenth Generation are reckoned up not Kings but chief Rulers they that followed Salathiel in Luke are supposed to have had two names according to Philo till you come to Simeon so that Neri is the same with Jechonias and Melchi with Joakim V. 14 15. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud and Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob. There 's nothing spoken of these nine Generations in Scripture but it 's like the Evangelist took them out of the Tables of the Families preserved in Captivity or rather that the Spirit did inspire the Evangelist herein V. 16. And Jacob begat Joseph the Husband of Mary of whom was born Jesus which is called Christ Jacob begat Joseph the Husband of Mary the Pagans and Jews have vented sundry Questions against this as Celsus in Origen l. 2. and Julian and others mentioned in Maldonate They reason either Jesus was naturally begotten of Joseph and so could not be the son of God naturally or else the Genealogy of Joseph proves nothing concerning the generation of Christ that he was of the linage of David Answ Though Joseph were the supposed father of Christ yet his genealogy proves that Jesus was the son of David because Mary his mother was of the Tribe of Judah and family of David which appears because Joseph was a just man and fearing God therefore he maried a wife of the same Tribe and she also feared God and so the bond of a command of God lay upon both their consciences which is mentioned Numb 36.6 7 8. Let them marry to whom they think best onely to the Tribe of the family of their father shall they marry so shall not the inheritance of the children of Israel remove from Tribe to Tribe and every daughter that possesseth an inheritance shall be wife unto one of the family of her father that the children of Israel may every one enjoy the inheritance of his father 2 Before Joseph and Mary came together Mary was with childe of Jesus Matth. 1.18 she remaining still a Virgin vers 23. Now vers 1. Jesus is said to be the son of David the son of Abraham Matth. 1.1 therefore Christ must needs be the son of David by the mother therefore Mary his mother was the daughter of David which further appears Luk 1.32 he shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David Quest But why doth Matthew reckon up the Genealogy of Joseph rather then Mary Answ It was a custom among the Jews that the Genealogies of the men not of the women should be reckoned up 2 He could not so well have set down the Genealogy of Mary if he had not also set down Joseph her husband who was of the Tribe of Judah which proved her being a godly woman to be also of the same Tribe because it was not lawfull to marry otherwise 3 It appears that Mary as well as Joseph was of the same Tribe and linage for though the Jewish women might marry to one of another Tribe yet if in their fathers house there was no heir male and so the females happened to succeed in the inheritance to keep the inheritance in the same Tribe and that it might not pass to another the inheriting woman was bound to marry one of her own Tribe Numb 27.7 4 Because Christ was born after the espousing of Joseph and Mary therefore Christ might be ascribed to Joseph and Mary he had as it were power of the body of the Virgin and therefore of the fruit of her body Besides the off spring that is born in wedlock whensoever or howsoever begotten is ascribed by all Civil Laws unto the husband and wife so married Therefore as Christ is truly the son of Mary though he be not naturally but supernaturally born of her so is he also the son of Joseph because God attributes this fruit unto him as a reward
of keeping his virginity in wedlock till such times as the Virgin had brought forth her first begotten son Matth. 1. ult Besides the husband and wife by wedlock are made one civil person Matth. 19.6 they twain shall be one flesh Wherefore they have all things common and in particular a common off-spring so that Joseph was not the adoptive but the matrimonial father of Christ and Christ was subject to him Luk. 2.51 Quest But how doth it appear that Joseph was then maried to the Virgin Mary seeing the Text says she was onely espoused vers 18. Answ 1 Espousals are as it were the first mariage because there is a mutual affiancing upon a presupposal of no essential impediments hence vers 20. Mary was then called Josephs wife 2 Joseph is bid not to fear to take her to wife vers 20. who being informed by the Angel no doubt did accordingly moreover taking doth presuppose giving for in many places and nations Virgins have been wont to be given to their husbands by their parents or guardians Besides Mat. 1.24 it 's said He did as the Angel commanded him and took her to be his wife V. 17. So all the generations from Abraham to David are fourteen generations and from David until the carrying away into Babylon are fourteen generations and from the carrying away into Babylon unto Christ are fourteen generations Quest Why did the Evangelist divide all these generations into three fourteens Answ First to shew the threefold estate of their government 1 under Judges 2 under Kings 3 under Governours and Priests after the Captivity The Lord tried all ways to keep them in their duty and when nothing would serve he sent his Son 14 Generations By generation he means the person begotten which adds a degree Matthew omits some persons less considerable to make the number round and fit There wants one of these 42 and therefore the learned put in Jechonias twice the one Joacim which was confounded as Jerom thinks with Jechonias the other his son Jechonias Unless to make up the 42 generations we number Christ as the last person of the third Classis or Division V. 18. Now the birth of Jesus Christ was on this wise when as his mother Mary was espoused to Joseph before they came together she was found with childe of the Holy Ghost The birth of Jesus Christ was on this wise The Evangelist setteth not forth the whole History as Luke professedly doth onely shews first whence the Virgin was with child which was of the Holy Ghost 2 when it was that is to say when Joseph and Mary were espoused before they came together that is when she was promised by her parents or affianced unto him but yet before they came together she was not yet delivered into the hands of her husband by her parents but abode under their keeping and tuition Of the Holy Ghost Not that the Holy Ghost was the father of Christ but that the Holy Ghost did cause that a Virgin should conceive without a man for the Holy Spirit did not lye with the Virgin after the manner of men but that which the generation of man could do he himself could do much more perfectly without any such generation V. 19. Then Joseph her husband being a just man and not willing to make her a publike example was minded to put her away privily The Law was Deut 22.14 if a man took a Damsel and found her not to be a Maid then v. 22. they were to bring her out of her fathers house and the men of the City were to stone her with stones But Joseph being a just man and enclining to mercy would not expose her to open infamy or make her a publike example Lapide saith the Cretians were wont to bring adulteresses through the midst of the City to be beheld and mockt at by the people Was minded to put her away privily That is by a secret divorce giving her a bill of divorce secretly Joseph seeing the holy and spiritual life of the Virgin might seem to question how she should conceive of adultery and perhaps to have judged the contrary but whence or how she had conceived he knew not but because he knew she had not conceived by him he would put her away The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolvere signifies to absolve or free that is Joseph freed her from her promise and so to put her away onely upon some other pretence then adultery For husbands among the Jews had many other causes of divorce besides adultery Matth. 19.3 where the Pharisees ask whether it were lawfull for a man to put away his wife for every cause Observe 1. Innocent and harmless persons are sometimes exposed to suspicion 1 Sam. 22.9 10. 2 Obs We must so be angry at the sins of others that some mercy must be retained towards the sinner Moses Exod. 32.31 V. 20. But while he thought on these things the Angel of the Lord appeared unto him in a dream saying Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost In this Verse three things 1 the anxiety of minde that was upon Joseph he was full of perplexity sometimes thinking her guiltless from the holy carriage he saw in her sometimes he thought her guilty because himself had not touched her many turnings and rowlings were in his minde what to do Saints are sometimes in much perplexity of spirit 2 Chron. 20.12 2 Cor. 4.8 2 The Consolation Against his trouble the Angel of God appears unto him in a dream bidding him not to fear to take unto him Mary his wife God is wont to come in the time of trouble Psal 46.1 so that Saints are not tempted above strength 1 Cor. 10.13 God appearing in the Mount Gen. 22.14 Quest Why doth the Angel appear to him in a dream and to the Virgin when awake Answ The Angel appears to Mary awake because faith and consent was required of her First she conceived Christ by faith before she conceived him in her flesh and her consent was required that she might as it were to use Bernards expression be the Bride of the Holy Ghost and conceive by him Besides it was needfull the Virgin should know whom she bore in her womb and whence she conceived 1 The Angel appeared to Joseph in his sleep not onely here but when he went into Egypt Matth. 2.13 and when he came out thence because according to his good pleasure he was wont to appear as well in dreams as in visions Numb 12.6 also vocally 1 Sam. 3.6 8 10. also inspiredly 2 The Angel appears to Joseph in sleep to let him see the provident care of God who thinks of our troubles when we do not think of our selves even when we are asleep Qu. But why did not the Virgin Mary her self tell Joseph of her thus being with childe Answ It is like she did which probably was the first ground of