A Practical Catechism — Henry Hammond

A Practical Catechism · Henry Hammond

LIB. II.

§ 1 THe benefit I reaped by your laſt diſcourſe, Of Chriſts Sermon in the Mount.hath not ſatisfied, but raiſed my appetite to the more earneſt importunate deſire of what is yet behind, the conſideration of Chriſt's Sermon in the Mount. Which I have heard commended for an abſtract of Chriſtian Philoſophy, an elevating of his Diſciples beyond all other men in the world for the practice of virtue; But I pray, why did Chriſt when he preach't it, leave the multitude below, and goe up to a Mount, accompanied with none but Diſciples?

That he went up to the Mount, was to intimate the matter of this Sermon to be the Chriſtian law, as you know the Jewiſh law was delivered in a Mount, that of Sinai. And that he would have no auditours, but Diſciples, It was, 1. Becauſe the multitude followed him not for doctrines, but for cures; c. 4. 24, 25. And therefore were not fit auditours of precepts. 2. Becauſe theſe precepts were of an elevated nature, above all that ever any Lawgiver gave before; and therefore were to be diſpenſed onelyonly to choiſe auditours. 3. Becauſe the lights and myſteries of Chriſtianity are not wont to be abruptly diſpenſed, but by degrees, to them that have formerly made ſome progreſſe, (at leaſt have delivered themſelves up to Chriſt's Lectures, entred into his Schoole) i. e. to his Diſciples.

What then? are none but Diſciples the men to whom this Sermon belongs? and if ſo, will it not thence follow that the commands conteined in it, ſhall oblige onelyonly the ſucceſſours of thoſe Diſciples, the Miniſters of the Gospell, and ſo all others be freed from that ſeverity?

That it was given onelyonly to Diſciples then, it may be acknowledged; but that will be of latitude enough to conteine all Chriſtians; for to be a Diſciple of Chriſt, is no more then ſo; for you know Chriſt firſt called Diſciples, and they followed him ſome time, before he ſent them out, or gave them commiſſion to preach, &c. i. e. before he gave them the dignity of Apoſtles, of which as onelyonly the Miniſters of the Goſpell are their ſucceſſours, ſo in Diſcipleſhip all Chriſtian profeſſours. And therefore you muſt reſolve now once for all, that what is in this Sermon ſaid to Diſciples, all Chriſtians are concern'd in indifferently; it is command and obligatory to all that follow him.

You have engaged me then to thinke my ſelfe concern'd ſo nearely in it, as not to have patience to be longer ignorant of this my duty.

Will you pleaſe then to enter upon the ſubſtance of the Sermon, wherein I can direct my ſelfe ſo Of the Beatitudes.farre, as to diſcerne the 8 Beatitudes to be the firſt part. I pray how farre am I concern'd in them?

So farre as that you may reſolve your ſelfe obliged to the beleife. 1. That you are no farther a Chriſtian, then you have in you every one of thoſe graces, to which the bleſſedneſſe is there affixed. 2. That every one of thoſe graces hath matter of preſent bleſſedneſſe in it: the word bleſſed in the front denoting a preſent condition, abſtracted from that which afterwards expects them. 3. That there is aſſurance of future bleſſedneſſe to all thoſe that have attained to thoſe ſeverall graces.

I ſhall remember theſe three directions, & call upon you to exemplify them in the particulars as they come to our hands: and therefore firſt I pray give me the firſt of theſe graces, what it is?

Poverty of spirit.

What is meant by that?

It may poſſibly ſignifie a preparation of minde or spirit to part with all worldly wealth, a contentedneſſe to live poore and bare in this world; but I rather conceive it ſignifies A lowly opinion of ones ſelfe, a thinking my ſelfe the meaneſt vileſt creature, leaſt of Saints, and greateſt of ſinners, contrary to that spirituall pride of the Church of Laodicea, Rev. 3. 17. which ſaid ſhe was rich, & encreaſed with goods, and had need of nothing; not knowing that ſhe was wretched, & miſerable, & poore, and blinde, and naked. This is that inſant child-temper that Chriſt preſcribes, ſo abſolutely neceſſary to a Chriſtian, Mat. 18. 4. and c. 19. 14. and that in reſpect of the humility of ſuch, c. 18. 4. and the littleneſſe, Luk. 9. 48. i. e. being in our owne conceit, (which I conceive is meant there, by the phraſe [in spirit]) the leaſt, and loweſt, and meaneſt, and (as children,) moſt impotent unſufficient of all creatures.

What now is the preſent bleſſedneſſe of ſuch?

It conſiſts in this. 1. That this is an amiable and lovely quality, a charme of love amongſt men, where ever 'tis met with; whereas on the other ſide, pride goes hated, and curſed, and abomined by all; drives away ſervants, freinds, and all but flatterers. 2. In that this is a ſeed-plat of all virtue, eſpecially Chriſtian, which thrives beſt, when 'tis rooted deepe, i. e. in the humble lowly heart. 3. Becauſe it hath the promiſe of grace, [God giveth grace to the humble,] but on the contrary, reſiſteth the proud.

What aſſurance of future bleſſedneſſe is there to thoſe that have this grace?

It is expreſt in theſe words, [for theirs, or of them is the Kingdome of Heaven] which, I conceive, foreign.ſignifies primarily, that Chriſt's Kingdom of grace, the true Chriſtian Church, is made up peculiarly of ſuch, as in the anſwer of Chriſt to John, Mat. 11. 5. a way of aſſuring him that he foreignwas the Chriſt; 'tis in the cloſe, the poore are Evangelized, or wrought on by the preaching of the Goſpell; and as Mat. 18. 4. He that ſhall humble himſelfe as the child, the ſame ſhall be greateſt in the Kingdome of Heaven, i. e. a prime Chriſtian or Diſciple of Chriſt; and c. 19. 14. for of ſuch (which is a like phraſe parallell to [of them] here) is the Kingdome of Heaven, i. e. the foreign.Church, into which he therefore commands them to be permitted to enter by baptiſme, and chides his Diſciples for forbidding them. Thus is the Kingdome of Heaven, to be interpreted in Scripture in divers places of the New Teſtament, which you will be able to obſerve when you reade with care.

But how doth this belong to future bleſſedneſſe?

Thus, that this Kingdome of Grace here, is but an inchoation of that of Glory hereafter; and he that lives here the life of an humble Chriſtian, ſhall there be ſure to reigne the life of a victorious Saint.

What is Mourning?

Contrition, or godly ſorrow conceived upon the ſence of our wants and ſinnes.

What wants doe you meane?

Spirituall wants, 1. Of originall immaculate righteouſneſſe, and holineſſe, and purity. 2. Of ſtrength and ſufficiency to doe the duty which we ought to God our Creatour, Chriſtour Redeemer, and the Spirit our Sanctifier.

What ſinnes doe you meane?

1. Our originall depravedneſſe, and proneneſſe of our carnall part to all evill. 2. The actuall and habituall ſinnes of our unregenerate, And 3. the many ſlips and falls of our moſt regenerate life.

What is the preſent felicity of theſe mourners?

That which reſults from the ſence of this bleſſed temper, there being no condition of ſoule more wretched, then that of the ſenceleſſe obdurate ſinner, that being a kind of numneſſe, and lethargy, and death of ſoule; and contrarywiſe, this feeling, and ſenſibleneſſe, and ſorrow for ſinne, the moſt vitall quality, (as it is ſaid of feeling, that it is the ſence of life;) an argument that we have ſome life in us, and ſo true matter of joy to all that finde it in themſelves. And therefore it was very well ſaid of a father. Let a Chriſtian man greive, and then rejoyce that he doth ſo. Beſides, Deleat homo Chriſtianus, et de dolore gaudeat.the mourning ſoule is like the watered earth, like to prove the more fruitfull by that meanes.

What is the aſſurance of future felicity that belongs to this mourner?

'Tis ſet downe in theſe words, [for they ſhall be comforted] Chriſt who hereafter gives, now makes promiſe of comfort to ſuch, the reaping in joy belongs peculiarly to them that ſow in teares, and godly ſorrow worketh repentance to ſalvation, when all other worketh death: And beſides, this aſſurance ariſeth from the very nature of comfort & refreſhment (by whichthe joyes of heaven are expreſt) of which none are capable but the ſad diſconſolate mourners: nor indeed is heaven, the viſion of God, and revelation of his favour, matter of ſo much bliſſe, as when it comes to thoſe that wanted comfort, and when it wipes away all teares from their eyes, who went mourning (all the day) all their life long.

What is meekeneſſe?

A ſoftneſſe, and mildeneſſe, and quietneſſe of ſpirit, expreſſing it ſelfe in many paſſages of our life. 1. In relation to God, and then it is a ready willing ſubmiſſion to his will, whether to beleive what he affirmes, be it never ſo much above my reaſon, (the captivation of the underſtanding to the obedience of faith) Or to do what he commands, and then 'tis obedience; or to endure what he ſees fit to lay upon us, and then 'tis patience; cheerefulneſſe in affliction, contentedneſſe with ou… lot whatſoever it is, (contrary to all murmuring and repining, and enmity to the croſſe, and all reſtleſſe unſatisfiedneſſe) the being dumb or ſilent to the Lord. Pſal. 37. 7. and reſolving with old Eli, it is the Lord, let him do what ſeemeth him good. All which, faith, obedience, patience, though they be virtues of themſelves diſtinct from meekeneſſe, ſtrictly taken, may yet be very ſitly reduced to that head, in as much as meekeneſſe moderates that wrath, which would by conſequence deſtroy them. 2^ly. In relation to men, whether Superiours, Equalls, or Inferiours. If they be our Superiours, then 'tis modeſty, and humility, and reverence to all ſuch in generall (at leaſt reductively, meekeneſſe being an adjunct and helpe to thoſe virtues, removing that which would hinder them;) but if withall they be our lawfull Magiſtrates, then our meekneſſe conſiſts in obedience, active or paſſive, acting all their legall commands, and ſubmitting (ſo farre at leaſt, as not to make violent reſiſtance) to the puniſhments which they ſhall inflict upon us, when we diſobey their illegall, in quietneſſe of ſpirit, and not being given to changes; the direct contrary to all ſpeaking evill of dignities, but eſpecially to ſedition and taking up of Armes againſt them; which of what ſort ſoever it be, though we may flatter our ſelves that we are only on the defenſive part, will bring upon us condemnation. Rom. 13, 2. For although it be naturally lawfull to defend my life from him that would unjuſtly take it away from me, yet if it be the lawfull ſupreme Magiſtrate that attempts it, I muſt not defend my ſelfe by aſſaulting of him, for that is not to defend only, but to offend, and God forbid that although it were to ſave my owne life, I ſhould lift up my hand againſt the Lords anointed. It is true, defenſive warres may be poſſibly lawfull at ſome time, when offenſive are not; but of Subjects againſt their Soveraigne neither can, becauſe if it be warre it will come under the phraſe reſiſting the power, Rom. 13. and ſo be damnable, and quite contrary to the meekeneſſe here, and farther to all ſuch oathes, which in every Kingdom are taken by the Subjects to the ſupreme power, of allegiance &c.

Wherein doth meekeneſſe toward our Equalls conſiſt?

Thoſe may be our freinds, or our enemies, or of a middle nature. If they be our freinds, then meekneſſe conſiſts, 1. In the not provoking them, for the wrath of man worketh not the will of God. Ia. 1. 2. Bearing with their infirmities. 3. In kind, milde, diſcreet reproofe of them; and 4. In patience and thankfullneſſe for the like from them againe, 5. In ſubmitting one to another in love, every one thinking another better then himſelfe.

But what if they be our Enemies?

Then 'tis the meeke man's part to love, to do good, and bleſſe, and pray for them, in no wiſe to recompence evill with evill, injury with injury, contumely with contumely, in no wiſe to avenge our ſelves, but to overcome evill with good.

What if they be neither our freinds, nor foes?

Then meekneſſe conſiſts in humble, civill, modeſt behaviour towards them, neither ſtriving and contending for trifles, or treſpaſſes, or contumelies, nor moleſting with vexatious ſuites, nor breaking out into cauſeleſſe anger, proud wrath, as Solomon calls it, rage or fury, nor doing ought that may provoke them to the like.

But there is yet another notion of my Equalls conſiderable, thoſe to whom I have done injury, what is meekeneſſe toward them?

It conſiſts in acknowledging the fault, and readineſſe to make ſatisfaction, in going and deſiring to be reconciled to ſuch a brother, and willing ſubmitting to all honeſt meanes tending to that end.

What is the duty of meekneſſe toward Inferiours?

Condeſcending, kindneſſe, lovingneſſe, neither oppreſſing nor tyrannizing, nor uſing imperiouſneſſe, nor taking the rod when it may be ſpared, nor provoking to wrath, Servants Subjects, or Children.

Is there any other branch of meekeneſſe, which my queſtions have not put you in minde of, to communicate to me?

There is one branch of it ſcarce touch't yet, the meekeneſſe of our underſtandings in ſubmitting our opinions to thoſe that are placed over us by God; which though it be inſtrict ſpeaking, the virtue of humility and obedience, and not the formall elicite act of meekeneſſe; yet meekeneſſe being ordinarily, and ſometimes neceſſarily annexed to theſe acts of thoſe virtues, I ſhall place them reductively under meekeneſſe.

What muſt this meekeneſſe of our underſtandings be?

The proper'ſt rules for the defining it, will be theſe. 1. That where, in any matter of doctrine, the plaine word of God interpoſes it ſelfe, there we muſt moſt readily yeild, without demurs, or reſiſtance. But, 2. If it be matter neither defined, nor pretended to be defined in Scripture, then with each particular man among us, the definitions of the Church wherein we live, muſt carry it, ſo farre as to require our yeilding and ſubmiſſion; and with that Church which is to define it (if it come in lawfull aſſembly to be debated) the tradition of the Univerſall, or opinion of the primitive Church, is to prevaile, at leaſt to be hearkened to with great reverence in that debate; and that which the greater part of ſuch a lawfull aſſembly ſhall judge to be moſt agreeable to ſuch rule, or (in caſe there is no light to be fetch't from thence, then) that which they ſhall of themſelves according to the wiſedome given them by God, agree upon to be moſt convenient, ſhall be of force to oblige all inferiours. 1. Not to expreſſe diſſent. 2. To obedience. But 3. If Scripture be pretended for one party in the debate, and the queſtion be concerning the interpretation of that Scripture, and no light from the Scripture it ſelfe, either by ſurveying the context, or comparing of other places, be to be had for the clearing it, then againe the judgment of the univerſall or my particular Church, is to be of great weight with me; ſo farre, as if it command, to inhibit my venting my owne opinion either publiquely, or privately, with deſigne to gaine proſelytes; or if all liberty be abſolutely left to all in that particular, then meekeneſſe requires me to enjoy my opinion, ſo as that I judge not any other contrary-minded.

But what if there be on both ſides great probabilities, but no demonſtration from Chriſtian principles, or interpoſing of the Church, which way will my meekeneſſe then direct me to propend?

That which muſt then direct me is my owne conſcience, to take to that which ſeemes to me moſt probable, and in that my meekeneſſe hath nothing to doe, nor can it oblige me to beleive that which I am convinced is not true, nor to diſbeleive that which I am convinced is true: but yet before I am thus convinced, my meekeneſſe will give me it's directions not to rely too overweeningly on my owne judgment, but to compare my ſelfe with other men, my equalls, but eſpecially my ſuperiours, and to have great jealouſies of any my owne ſingular opinions, which being repreſented to others as judicious as my ſelfe, together with the reaſons that have perſwaded me to them, doe not to them prove perſwaſive; nay after I am convinced, my meekeneſſe may againe move me to hearken to other reaſons, that other men judge more prevailing, and if occaſion be, to reverſe my former judgment thus paſt upon that matter; It being very reaſonable for me (though not to beleive what I am not convinced of, yet) to conceive it poſſible for me not to ſee thoſe grounds of conviction which another ſees, and ſo to be really miſtaken, though I thinke I am not; and then what is thus reaſonable to be concluded poſſible, my meekeneſſe will bid me conclude poſſible, and having done that, adviſe me to chooſe the ſafer part, and reſolve rather to offend and erre by too much flexibility, then too much perverſeneſſe; by meekeneſſe, then by ſelfe-love.

What is the preſent felicity of the meeke man?

1. The very poſſeſſion of that Grace being of all others moſt delightfull and comfortable, both as that that adornes us and ſets us out beautifull and lovely in the eyes of others, (and is therefore called the Ornament of a meeke and quiet spirit, 1 Pet. 3. 4.) and as that that affords us moſt matter of inward comfort; as for example, that part of meekeneſſe which is oppoſed to revenge, and conſiſts in bearing, and not retributing of injuries, this to a ſpirituall-minded man is matter of infinite delight. 1. In conquering that mad, wild, devilliſh paſſion of revenge; getting victory over one's ſelfe, which is the greateſt act of valour, the thought of which is conſequently moſt delightfull. 2. In conquering the enemy, of which there is no ſuch way, as the ſoft anſwer, which, ſaith the wiſe man, turneth away wrath; and feeding the hungry enemy, which, ſaith Saint Paul, is the heaping live coales upon his head; and that the way that Metalliſts uſe to melt thoſe things, that will not be wrought on by putting of fire under them, which he expreſſes by overcoming evill with good. 3. In conquering or out-ſtripping all the fooliſh and heathen world, which had never attained to this skill of loving of enemies, which is onelyonly taught Chriſtians by Chriſt. The honour of this muſt needs be a moſt pleaſant thing. 2. It is matter of preſent felicity to us, in reſpect of the tranquillity and quiet it gaines us here, within our owne breaſts, a calme from thoſe ſtormes that pride, and anger, and revenge, are wont to raiſe in us. And 3. In reſpect of the quiet, peaceable living with others, without ſtrife, and debate, without puniſhments, and executions, that are the portion of the ſeditious turbulent diſobedient ſpirits. Which is the meaning undoubtedly of the promiſe in the Pſalmiſt, the meeke ſhall inherit the earth, i. e. ſhall generally have the richeſt portion of the good things of this life; from whence this place in the Goſpell being taken, though it may be accommodated to a ſpirituall ſence, by interpreting the earth for the land of the living, yet undoubtedly it literally notes the land of Canaan, or Judea, which foreign.is oft in the Old and New Teſtament called the earth; and ſo then the promiſe of inheriting the earth, will be all one with that annext to the fifth commandement, that thy dayes may be long in the land which the Lord thy God giveth thee, i. e. a proſperous long life here is ordinarily the meek man's portion, which he, that ſhall compare and obſerve the ordinary diſpenſations of God's providence, ſhall find to be moſt remarkeably true, eſpecially if compared with the contrary fate of turbulent ſeditious perſons.

But if this reward belong to the meeke in this life, what aſſurance of future felicity can he have, there being no other promiſe to him here, but that he ſhall inherit the earth?

The temporall reward can no wayes deprive him of the eternall; but as the temporall Canaan was to the Jew, a type, and to them that obeyed, a pledge of the eternall, ſo the earth here a reall inheritance below, and a pawne of another above; and this is the meeke mans advantage above many other duties, a double Canaan is thought little enough for him; the ſame felicity in a manner attending him, which we beleive of Adam, if he had not fallen, a life in paradiſe, and from thence a tranſplantation to heaven. The like we read of them that part with any thing deere to them for Chriſts ſake, or in obedience to Chriſts command (which I conceive belongs eſpecially to the liberall minded man) he ſhall have a hundred fold more in this life, and in the world to come, everlaſting life, and unleſſe it be here to the meek (or to godlyneſſe in generall, 1 Tim. 4. 8.) we meet not with any other temporall promiſe in the new Teſtament: which may therefore be reſolved very well to be parrallel to that other, not only in the hundred fold, or inheritance in this life, but in that other alſo of another life. Beſides, other places of Scripture there are that intimate the future reward of the meek, as where it is ſayd to be in the ſight of God of great price; and that if we learne of Chriſt to be meeke, we ſhall finde reſt to our ſouls; and even here the bleſſedneſſe in the front, noting preſent bleſſedneſſe, cannot rightly do ſo, if there were no future reward alſo belonging to it, it being a curſe, no bleſſing, to have our good things with Dives, or with the Hypocrite our reward in this life, and none to expect hehinde in another.

What then is the fourth grace?

Hungring and thirſting after righteouſneſſe.

What is that? And 1. what is meant by righteouſneſſe?

It is of two ſorts. 1. Inherent, & then Imputed; the inherent, imperfect, proportioned to our ſtate, conſiſting in the mortifying of ſinnes and luſts, and ſome degrees of holy new life; the Imputed, is Chriſt's righteouſneſſe accepted as ours, which is in plain words, the pardon of our ſins, and acceptation of our perſons in Chriſt.

What is Hungring and Thirſting?

You may joyn them both together, and make them one common appetite of both thoſe kinds of righteouſneſſe. Or if you pleaſe, you may more diſtinctly ſet them thus, that hungring is an earneſt appetite or deſire of food, and here in a ſpirituall ſence is apportioned to the firſt kinde of righteouſneſſe, that of God's ſanctifying grace, which is as it were bread or food to the ſoule to ſuſteine it from periſhing eternally; and ſo Hungring after righteouſneſſe, is an eaget, impatient, unſatisfyable deſire of grace, of ſanctity to the ſoule, and that attended with prayer and importunity to God for the obtaining of it.

What is Thirſting after righteouſneſſe?

Thirſting is a deſire of ſome moyſture to refreſh, and is here apportioned to that ſecond kind of righteouſneſſe conſiſting in pardon of ſinne, which is the refreſhing of the panting ſoule mortally wounded, and ſo like the hart in the Pſalmiſt longing after the water brookes, to allay the feaver conſequent to that wound, to quench the flame of a ſcorching conſcience; and ſo Thirſting after righteouſneſſe, is a moſt earneſt deſire of pardon, and petitioning of it from God in Chriſt, and never giving over your importunity, untill he be inclined to have mercy.

What preſent felicity can there be in this Hunger and Thirſt?

As appetite or ſtomacke to meat is a ſigne of health in the body, ſo is this hunger in the ſoule, a vitall quality, evidence of ſome life of grace in the heart, and in that reſpect matter of preſent felicity; whereas on the other ſide, the decay of appetite, the no manner of ſtomack, is a pitteous conſumption-ſigne, and moſt deſperate prognoſtick; and not caring for grace or pardon, for ſanctification or juſtification, the moſt mortall deſperate condition in the world.

What aſſurance of future happineſſe attends this Hungring?

As much as God's promiſe of filling can afford. Nay proportionably to the two parts of the appetite, the ſtate of glory is full matter of ſatisfaction to each; there is there perfect holyneſſe without mixture of infirmity or carnality, anſwerable to the hungring after inherent righteouſneſſe; and there is there perfect finall pardon & acquittance from all the guilt and debt of ſinne, and ſo the Thirſt of imputed righteouſneſſe is ſatisfied alſo. So that he that hath no other hunger or thirſt but theſe, ſhall be ſure to find ſatisfaction, which they that ſet their hearts upon carnall worldly objects, hungring after wealth and ſecular greatneſſe, luſts, &c. ſhall never be able to arrive to, either here or hereafter; ſuch acquiſitions being here, if attain'd to, very unſatisfying, the more we have of them, the more we deſire to have, and in another world no expectation of ought that ſhall be agreeable to ſuch deſires.

What is mercifullneſſe?

Abundance of charity, or goodneſſe, or benignity; there being in the Scripture-ſtile two words neare kin to foreign and foreign, & foreign,one another, juſtice and mercifullneſſe, ordinarily going together; but the latter a much higher degree then the former; the firſt ſignifying that legall charity that both the law of nature and Moſes require to be performed to our brethren, but the ſecond an abundance or ſupereminent degree of it; expreſſions of both which we have Rom. 5. 7. under the titles of the righteous man, and the good man.

Wherein doth this mercifullneſſe expreſſe it ſelfe?

In two ſorts of things, eſpecially, 1. Giving, 2. Forgiving.

In giving of what?

Of all ſort of things that our abilities and others wants may propoſe to us: ſuch are, releife to thoſe that are in diſtreſſe, eaſe to thoſe in paine, almes to poore houſe-keepers, vindication of honeſt mens reputation when they are ſlandered, but above all to mens ſoules, good counſell, ſeaſonable reproofes, encouragement in performing of duty when they are tempted to the contrary, comfort in time of worldly afflictions, but eſpecially of temptation; ſtrengthening in the waies of God, and whatſoever may tend to the good of any man.

What meane you by Forgiving?

The not avenging of injuries or contumelies, not ſuffering their treſpaſſes againſt men, nay nor ſinnes againſt God to coole or leſſen my charity and mercy to them, but loving and compaſſionating, and ſhewing all effects of true Chriſtian mercy (ſuch eſpecially as may do them moſt good) as well to enemies and ſinners as friends.

What is the preſent felicity that attends this grace?

1. The preſent delight of having made another man happy, of reſcuing a poore ſoule wreſtling with want &c. from that preſſure, to reprive him that was as it were appointed to dye, certainely the moſt ingenuous pleaſure in the world. Secondly the gloriouſneſſe foreign. Pyth.of ſo doing; a kinde of God-like act; one of the two things which a heathen could ſay was common to us with God, eſpecially if it be an act of Ghoſtly mercy, an almes, a dole, a charity to the ſoule; to reſcue a poore ſinner dropping into the pit, reeling into hell, by conference, advice, examples of heavenly life, not only to ſave my ſelfe, but others alſo; this is in a manner to pertake of that incommunicable title of Chriſt, that of Saviour; ſuch a thing to which (ſaith Ariſtotle) as to an heroicke quality belongs not praiſe, but pronouncing bleſſed; according foreign.to that of Saint Paul from our Saviour, it is more bleſſed to give, then to receive: a bleſſed thing to give.

What aſſurance is there of future bleſſedneſſe to ſuch?

The greateſt in the world, from this promiſe annext, [they ſhall obtaine mercy] Gods puniſhments are moſtly anſwerable to our ſinnes, he thinkes good to give us a ſight of our tranſgreſſion by the manner of his inflictions, and ſo he is alſo pleaſed to apportion his rewards to our graces; mercies to the mercifull moſt peculiarly; by mercy meaning, 1. Acts of bounty, liberality, temporall aboundance, the portion of the almes-giver, and ſpirituall aboundance of grace, of ſtrength in time of temptation. 2. Mercy in forgiving, pardoning, not imputing our ſinnes. Upon which ground it is, that in the forme of prayer which he hath himſelfe preſcribed us, he annexeth the forgiving of all trespaſſers againſt us, to our prayer for forgiveneſſe to our ſelves, as the condition without which we may not hope for ſuch forgiveneſſe.

What is purity in heart?

The Heart ſignifies the inner man, and eſpecially the practicall part, or principle of action. And the purity of that is of two ſorts; the firſt, that which is contrary to pollution; the ſecond, that which is contrary to mixture; as you know water is ſaid to be pure, when it is cleane, and not mudded and defiled; and wine is ſaid to be pure, when it is not mixt. In the firſt reſpect it excludes carnality, foreign.in the ſecond, hypocriſy.

When may a man be ſaid to be pure in heart, in the firſt ſence?

When not onelyonly in the members, or inſtruments of action, but even in the heart, all parts of carnality, or worldlineſſe are mortified. As when we neither are guilty of acts of uncleaneneſſe, nor conſent to uncleane deſires; nay feed not ſo much as the eye with unlawfull objects, or the heart with filthy thoughts; and becauſe there be other peices of carnality beſides, as ſtrife, faction, ſedition, &c. yea and pride, and the conſequents of that; all theſe muſt be wrought out of the heart, or elſe we have not attained to this purity; but are in the Apoſtles phraſe, 1 Cor. 3. 3. ſtill carnall. And ſo for worldlineſſe (for earth you know will pollute alſo) when I not onelyonly keepe my ſelfe from acts of injuſtice and violence, but from deſignes of oppreſſion, nay from coveting that which is anothers; and ſo likewiſe for Satanicall injections, when I give them no manner of entertainment, but reject them, ſuffer them not to ſtay upon the ſoule, and ſo defile it.

When may I be ſaid pure in heart, in the ſecond ſence?

When I attaine to ſincerity; when I favour not my ſelfe in any knowne ſinne; double not with God; divide not betweene him and my owne luſt, owne ends, owne intereſts; betweene God and Mammon, God and the praiſe of men, &c. For this is ſure a maine part of the damning ſinne of hypocriſy, againſt which there are ſo many woes denounced, (not the appearing to others leſſe ſinfull then we are, for that is not more unpardonable, but leſſe damning then open, profeſt, avowed, ſcandalous ſinning; but) the halting betweene God and Baall, the not loving and ſerving God with all our heart; the admitting other rivals with him into our hearts.

But is no man to be thought a good Chriſtian, that hath either carnality, or hypocriſy in him?

None that is either carnall, or hypocrite. But the truth is, as long as we live here, and carry this fleſh about us, ſomewhat of carnality there will remaine to be daily purged out; and ſo alſo ſome doublings, ſome relickes of hypocriſy; ſomewhat of my ſelfe, my owne credit, my owne intereſts ſtill ſecretly interpoſing in my godlieſt actions; But theſe (ſo they be not ſuffered to raigne, to be the cheife maſters in me, to carry the maine of my actions after them,) may be reconcileable with a good eſtate; as humane frailties, not waſting ſinnes.

What is the preſent felicity that belongs to ſuch?

To the firſt ſort of purity belongs, 1. That contentment that reſults from having overcome and kept under that unruly beaſt, the carnall part, and brought it into ſome termes of obedience to the ſpirit. 2. The quiet and reſt that proceedes from purity of heart, contrary to the diſquiets and burnings that ariſe from unmaſtered luſts. 3. The eaſe of not ſerving and tending the fleſh, to obey it in the luſts thereof. 4. The quiet of conſcience, abſence from thoſe pangs and gripings, that conſtantly attend the commiſſion of carnall ſinnes. The ſame may in ſome meaſure be affirmed of all the other branches of the firſt kind of purity. And for the ſecond, as it is oppoſite to mixture, or hypocriſy; the conſcience of that is matter of great ſerenity of minde, of Chriſtian confidence and boldneſſe towards God and man; when I have no intricacies, Maeanders, windings and doublings within me; need not diſguiſes or artifices of deceit; but can venture my ſelfe naked and bare to Gods eye; with a, Prove me, O Lord, and try me, ſearch my reines and my heart. And ſo to men; feare not the moſt cenſorious ſtrict ſurvey, have a treaſure of confidence, that I dread not the face of any man; have no paines, no agonies for feare of being deprehended, which the hypocrite is ſtill ſubject unto.

What is the reward apportioned to purity hereafter?

The Viſion of God, which, 1. OnelyOnly the pure are capable of. And 2. which hath no matter of felicity in it, but to ſuch.

Why are onelyonly the pure capable of the ſight of God?

Becauſe God is a Spirit, and cannot be ſeene by carnall eyes, till they be cleanſed and purged, and in a manner ſpiritualized; which though it be not done throughly till another life, yet purity here, ſuch as this life is capable of, is a moſt proper preparative to it; and therefore is ſaid to be that, without which no man ſhall ſee the Lord; which you know is affirmed of holineſſe, Heb. 12. 14. which word in that place ſignifies the very purity here ſpoken of.

Why hath the Viſion of God no felicity in it, but to the pure?

Becauſe a carnall faculty is not pleaſed with a ſpirituall object; there muſt be ſome agreeableneſſe before pleaſure is to be had, and that pleaſure neceſſary to felicity.

What is meant by Peace-making?

The word Peace-makers ſignifies no more then peaceable minded men. The notion of making, in Scripture-phraſe, belonging to the bent of the ſoule; as to make alye, is to be given to lying, to practice that ſinne, to be ſet upon it. So, to doe, (which is in Greek, to make) righteouſneſſe and ſinne, 1 Job. 2. 29. and 3. 4. notes the full bent and inclination of the ſoule to either of them. So to make peace both here, and Ia. 3. 18. is to have ſtrong hearty affections to peace.

Wherein doth this peaceable affection expreſſe it ſelfe?

In many degrees; ſome in order to private, ſome to publicke peace; ſome to preſerve it where it is; ſome to reduce it, where it is loſt.

What degrees of it in order to private peace?

1. A command and victory over ones paſſions, eſpecially anger and covetouſneſſe; the former being moſt apt to diſquiet families, the latter neighbourhoods. The angry man will have no peace with his ſervants, children, nay wife, and parents, any that are within the reach of his ordinary converſation: and the covetons man will contend with any neare him, that have any thing that he covets. 2. Charitable or favourable opinion of all men, and actions, that are capable of candid interpretations. Jealouſies in the leaſt ſocieties being the moſt fatall enemies to peace, & fomentors of the leaſt diſcontents into the mortalleſt feuds & hatreds. 3. An apertneſſe & cleareneſſe of mind, in a friendly debate, with friends or neighbours, of any actions which have paſt, ſubject to miſconſtruction, without all concealing of grounds of quarrell, not ſuffering them to broyle within, but diſcreetly requiring an accompt of all ſuch dubious accidents of thoſe who are concerned in them. 4. The reſolving againſt contentions, and litigations in law as much as is poſſible, being rather content to ſuffer any ordinary loſſe, then to be engaged in it; and in greater matters referring it to arbitrement of honeſt neighbours, then to bring it to ſuit. 5. Expreſſing a diſlike to flatterers, whiſperers, and backbiters, and never ſuffering our affections to be altered by any ſuch. By theſe you will gueſſe of other degrees alſo.

What in order to publicke peace?

1. Contentment in our preſent ſtation, and never faſtening our ambition and covetiſe on any thing which will not eaſily be attained without ſome publicke change or innovation. 2. Willing obedience to the preſent government of Church and State. 3. Patience of the croſſe, or preparation for that patience, and reſolving never to move a State, to get my ſelfe from under any preſſure. 4. Reſolving on the truth of that ſacred dictate, that the faults and infirmities of Governours are by God permitted for the puniſhment of the people; and that conſequently they are to be look't on not in a direct line onelyonly or chiefely, to cenſure them; but in order to reflexion on our ſelves, to obſerve what in our ſelves hath ſo provoked God to puniſh us. 5. The not thinking our owne opinions in religion (ſuch as are not of faith) of ſuch importance, as either to deny ſalvation, or communion to any that differ from us. 6. Modeſty and calmeneſſe in diſputing. 7. Not affixing holineſſe to opinions, or thinking them the beſt men that are moſt of our perſwaſions. 8. The not defining too many things in religion. And many others you will judge of by theſe.

What to preſerve it where it is?

1. Valuing of it according to it's true eſtimation, as that which is in the eyes of men very amiable, and in the ſight of God of great price. 2. Conſidering how inſenſibly it may be loſt, and with how great difficulty recovered againe, and how neare a hell this life is without it. 3. Prudent watching over it, and over thoſe that are enemies to peace. 4. Not being eaſily provoked, but overcoming ſtrife with mildneſſe, or kindneſſe, the ſoft anſwer, &c. and overcoming evill with good. 5. Praying conſtantly to God the Author of peace for the continuance of this beloved creature of his among us.

What to recover it when it is loſt?

1. Humbling our ſoules, amending our lives, ſearching out theſe peculiar reigning ſinnes that have made this bleſſing too good for us to enjoy. Making our peace with God firſt. 2. Examining what I have contributed toward the removing of it, whom I have ſlaundered, &c. and repairing what I have thus done by confeſſion & ſatisfaction 3, By inceſſant prayer to God fetching it backe againe.

What is the preſent felicity that belongs to ſuch?

1. The preſent reſt and peace, the greateſt of all worldly pleaſures, and which is, as health in the body, the foundation of all other ſuperſtructions of temporall joy. 2. The conſcience of the charitable offices done to all others by this meanes. 3. The honour of being like God in it, who is the God of Peace, and like Chriſt who came on this errant to this earth of ours, to make peace between the greateſt enimies, his father and the poor ſinner-ſoule.

What is the reward apportioned to peaceableneſſe hereafter?

1. God's acknowledgment of us, as of thoſe that are like him. 2. Pardon of ſinnes, and eternall reſt, and peace hereafter.

To whom doth the laſt Beatitude belong?

To thoſe, 1. That are perſecuted for righteouſneſſe ſake. 2. That are reviled falſely for Chriſt's ſake.

How doe theſe differ one from the other?

OnelyOnly as a more generall word, and a more ſpeciall. Perſecution ſignifies foreign.properly and ſtrictly, being purſued, and driven, and hunted, as noxious beaſts are wont, but in common uſe noteth what ever calamity or affliction the malice or tyranny of others can lay on us; and Revileing is one ſpeciall kind of it, which is moſt frequently the true Chriſtian's lot. Becauſe 1. Thoſe that have no ſtrength or power to inflict other injuries, have yet theſe weapons of their malice alwaies in readineſſe. 2. Becauſe they who are not good Chriſtians themſelves, doe in their owne defence thinke themſelves obliged to defame thoſe that are; their good actions being, when they are ſilent, ſo reproachfull to them, made to reprove their thoughts, Wiſed. 2. 14. And ſo they by their tongues to revenge themſelves upon them; to redeeme their reputation by that meanes.

But what is meant by the phraſes. [for righteouſneſſe ſake] and [falſely for my ſake?]

Thoſe words conteine a reſtraint or limitation of the ſubject, to this purpoſe; that the Beatitude belongs not to thoſe indefinitely that are perſecuted and reviled; for many may thus juſtly ſuffer, as theeves, as murtherers, evill-doers, buſy-bodies, 1 Pet. 4. 15. And little joy or bleſſedneſſe in that; but to thoſe peculiarly that are true Chriſtians; Either 1. For ſome good action wherein their Chriſtianity and the teſtimony of a good conſcience is concerned; as when men are reviled or perſecuted, becauſe they will not either totally forſake, and apoſtatize from Chriſt, or in any particular occurrent offend againſt him: Or when ſome ſuch Chriſtian performance brings this conſequent perſecution, or reproach upon them. Or 2. For ſome indifferent ſinleſſe action; which though it be not done in neceſſary obedience to Chriſt, yet bringing unjuſt perſecution or reviling falſly upon them may (though in an inferiour degree,) belong to this matter. And in that caſe be thought to be permitted by our wiſe and good God, &c. diſpoſed or ordered by him for our Beatitude, i. e. for the benefit of us as Chriſtians; either as a chaſtiſement of our other ſinnes, that we may not be condemned with the world; or as a meanes of tryall whether we will beare it patiently and Chriſtianly.

Wherein doth the preſent felicity of thoſe conſiſt?

1. In having our evill things in this life, that ſo all our good things, our reward, may remaine on arreare, unpaid till another life. 2. In the honour and dignity of ſuffering for Chriſt's ſake. 3. In conformity with the ancient Prophets and Champions of God in all ages. 4. In the comfort that proceeds from this evidence and demonſtration of our being true Chriſtians, for that is the meaning of [yours is the Kingdome of Heaven.] i. e. the ſtate of Chriſtians, or the true Chriſtian ſtate. It being a Chriſtian aphoriſme, that God chaſtens every Sonne. Heb. 12. 7. and that the good things, that are made good to Chriſtians here, ſhall be with perſecutions, Mar. 10. 30. 5. In this pledge of Gods favour to us, in that we are thought worthy to ſuffer ſhame for his name. 6. In the aſſurance of a greater reward hereafter, proportioned to our ſufferings here.

What is the reward hereafter apportioned to this?

A greater degree of glory in heaven.

You told mee, at your entring on the Beatitudes, that I was no farther to beleive my ſelfe a Chriſtian, then I ſhould finde all and every of theſe graces in me to which theſe beatitudes are prefixt; that I can without difficulty acknowledge for all the former, and reſolve I am no farther a Chriſtian, then I am poore in ſpirit, mourning, meeke, hungring and thirſting after righteouſneſſe, mercifull, pure in heart, and peaceable; but the laſt ſtickes with me, and I cannot ſo eaſily aſſent to that, that I cannot be a Chriſtian unleſſe I be perſecuted and reviled. I pray cleare that difficulty to mee?

I ſhall, by ſaying theſe foure things to you. 1. That though to be perſecuted is no duty of ours, yet. 1. To beare it patiently, and 2. Rejoyce in it when it befalls us, and 3. That it be for righteouſneſſe ſake, when it is our duty required of all Chriſtians. 2. The very being perſecuted, though it be not a duty againe, is yet a marke and character of a Chriſtian; and the Scripture doth ſeeme to affirme, that no good Chriſtian ſhall ever be without his part in it. Heb. 12. 6. &c. And it will be hard for any to find out one holy man that hath paſſed through his whole life without this portion. 3. If it ſhall not be ſo generall a rule as to be capable of no exception, but ſome good Chriſtians be found, which are not perſecuted, yet ſtill the preparation of minde for this indurance, is neceſſary to every Chriſtian. 4. The being perſecuted ſhall contribute much to the increaſe of our glory, and ſo may ſtill be ſaid neceſſary reſpectively (though it ſhould not be affirmed abſolutely) to the attaining of that degree of glory: and therefore this is placed after all the reſt, as a meanes of perfecting & conſummating the Chriſtian, that as the former ſeaven are neceſſary to the attaining a crowne at all, ſo this to the having ſo rich a crowne, or ſo many gemms in it.

Is there any thing now which from the Order of theſe Beatitudes you would thinke fit to teach mee?

Yes, eſpecially two things. 1. That the grace firſt named is a generall principall grace, which is the foundation of all the reſt. Where that is once ſeated and planted, all the reſt will more eaſily and more happily follow. Humility is the ſeed-plat of all, and from thence it is moſt proper to proceed, 1. To mourning or ſorrow for ſinne; the humble heart is a melting heart. 2. To meekeneſſe and quietneſſe of ſpirit; the humble heart is the next degree to that already. 3. To hungring and thirſting after righteouſneſſe; the humble heart will moſt impatiently deſire both pardon of ſinne (that firſt kinde of righteouſneſſe) and grace, to ſanctify, (that ſecond kinde of righteouſneſſe.) 4. To mercifullneſſe; the humble heart will be moſt ready to give and forgive, 5. To purity of heart; the humble heart is moſt unreconcileable with all filthineſſe both of the fleſh and ſpirit: but eſpecially the latter, of which pride, a cheife particular, is the direct contrary to humility. 6. To peaceableneſſe, contention being generally the effect of pride. 7. To perſecution and revileing; humility 1. being apt to tempt the proud worldlings to revile and perſecute. 2. being ſure to worke patience of them in the Chriſtian.

What is the ſecond thing that from the Order you obſerve.

The interchangeable mixture of theſe graces; one toward God, and another toward man: thus interweaved, that the firſt reſpects God, the next man; the next God againe, and ſo forward till it comes to the laſt, which reſpects God againe. For having told you, that the firſt is a generall fundamentall grace, as the head to all the reſt, it followes that the ſecond, that of mourning, muſt be the firſt particular, which being faſtened particularly on ſinne, reſpecteth God, againſt whom we have ſinned: then next to that, meekeneſſe reſpecteth our neighbour eſpecially; and 3. hungring and thirſting after righteouſneſſe, (which is all to be had from God) reſpecteth God. Mercifullneſſe againe reſpecteth man. Purity in heart, God; Peaceableneſſe, man; and laſtly perſecution for righteouſneſſe ſake, and patience of it, as comming from a conſideration and beleife of Gods provident diſpoſall of all things, reſpecteth God againe. So that you ſee the firſt and the laſt reſpecteth our duty toward God, who is Alpha and Omega, the firſt and the laſt; and thoſe betweene, divided betweene our neighbour and God. That ſo we may reſolve, that to God belongs the cheife, and firſt, and laſt of our love and obedience, yet ſo as not to exclude but require alſo in its ſubordination our care of duty and love toward man alſo; one intermixing lovingly and freindly with the other, and neither performed, as it ought, if the other be neglected.

§ 2 Chriſtians muſt be exemplary.I conceive you have now concluded the explication of the firſt part of this Sermon. God give me grace to lay all the ſeveralls to heart.

What is the ſumme of the ſecond branch or Section in it?

It conſiſts of the foure next verſes. to wit v. 13. 14. 15. 16. and the ſumme of them is, the neceſſity that the graces and virtues of Diſciples, or Chriſtians, ſhould be evident and exemplary to others alſo, i. e. to all heathens and ſinners, and all indefinitely which may be attracted by ſuch example. This is enforced by foure reſemblances. 1. Of ſalt, which as long as it is ſalt, hath a quality of ſeaſoning of other things, to which it is applyed. 2. Of the Sun, that is apt to illuminate the darke world. 3. Of a City on a hill, which is conſpicuous. 4. Of a candle ſet in a candleſticke, which giveth light to all that are in the houſe. By all which he expreſſes, that thoſe graces are not to be accounted Chriſtian, which either 1. do not bring forth fruits, & ſo remaine but dull habits, uſeleſſe poſſeſſions; Or, 2. that are not made exemplary to others.

But ſure all this belongs to Miniſters and men in eminent place onelyonly; they are the ſalt of the earth and light of the world, not every private Chriſtian?

Yes, every private Chriſtiſtian for ſuch are the Diſciples to which Chriſt here ſpeakes, the ſame auditors to every part of of the Sermon, and ſo the duty of exemplary lives in ſome meaſure required of every of them, who before were bound to be meeke or peaceable &c. i. e, (as 'tis apparent v. 1.) all thoſe that are entred into the Schoole of Chriſt: not only Apoſtles (whoſe ſucceſſors Miniſters are) for as yet there were none ſuch, the (Apoſtleſhip and ſending abroad to preach with a commiſſion to that purpoſe, beginning together, both after this. c. 10. 1.) but, I ſay, all Diſciples, that is, all Chriſtians, that undertake to follow Chriſt, and expect any good by him.

What then is the meaning of this neceſſity that the Chriſtians graces muſt be evident and exemplary?

'Tis this. 1. That a Chriſtian muſt not content himſelfe in doing what Chriſt commands, but muſt alſo diſpoſe his actions ſo as may moſt tend to Gods honour, which conſiſts in bringing in many diſciples unto him, and which ought to be as pretious to a Chriſtian as the ſalvation of his ſoule. 2. That he ought to labour the converſion of others (in charity to them) the extending not incloſing of God's Kingdome.

This doctrine is cleare, and therefore I will detaine you no longer on this ſection.

What is the ſumme of the next Section which conſiſts of foure verſes more. 17. 18. 19. 20?

§ 3 Chriſt did not aboliſhIt is in breife the atteſtation of two great Chriſtian truths.

What is the firſt of them?

That Chriſtianity is not contrary to the lawes by which mankind had formerly beene obliged, is not deſtructive of them; Chriſt now commands nothing that the naturall or morall law had forbidden, or forbids nothing that that had commanded: this is affirmed in three formes in this ſection. Firſt, v. 17. he came not to deſtroy the law and the Prophets, i. e. the doctrine deſigned and taught by them; and it would be a very dangerous errour, very noxious to practice, to thinke he did, thinke not &c. Secondly, v, 18. He affirmes with an aſſeveration, that the leaſt letter or title of the law, ſhall not be deſtroyed, i. foreign.e. looſe its obligingneſſe, (till all be fulfilled, we read, it is) till all things be done, i. e. till the world be at an end, or (which is the ſame at the beginning of the verſe, though in other words) till heaven and earth, i. e. this preſent world, paſſe away, or is diſſolved. 3^ly. v. 19. He pronounces clearely, that he that affirmes any the leaſt commandement of the law to be now out-dated, that not onelyonly breakes them himſelfe, but teaches others that they are not obliged to keepe them, he ſhall be called the leaſt in the Kingdome of Heaven, i. e. ſhall not be accounted a Chriſtian; for ſo the Kingdom of heaven frequently ſignifies in the Scripture.

What is the ſecond thing?

That Chriſt hath perfected the law, and ſet it higher, then any the moſt ſtudied Doctor did thinke himſelfe But perfect the Law. foreign.obliged by it formerly. And this is affirmed here alſo by two phraſes; Firſt, v. 17. I came not to deſtroy the law, but to perfect it. The Greeke word which we render [perfect] is anſwerable to an Hebrew, which ſignifies not onelyonly to performe, but to perfect; to fill up, as well as to fullfill; and ſo is rendred ſometimes by one, and ſometimes by tother. And the Greeke it ſelfe is ſo uſed in like manner, When it referres to a word or a prophecy, then 'tis to performe, to fullfill. 2 Chron. 36. 22. 1 Mac. 2. 55. In other caſes 'tis to fill up, to compleate, to perfect, Eccl. 33. 16. & 39. 12. & 2 Chron. 24. 10. And that 'tis ſo in this place, may appeare by the antient Greeke fathers, which expreſſe it by two ſimilitudes. 1. Of a veſſell that had ſome water in it before, but now is filled up to the brim. 2. Of a picture that is firſt drawne rudely, the limbs onelyonly, and lineaments, with a cole, or the like. But foreign.when the hand of the Painter comes to draw it in colours to the life; then 'tis ſaid to be filled up. 2. That except your righteouſneſſe, i. e. Chriſtian actions and performances, exceed the righteouſneſſe of the Scribes and Phariſees, i. e. goe higher, then that ſtricteſt ſect of the Jewes, the Doctors among them, thought themſelves obliged to, or taught others that they were, they ſhall not paſſe for Chriſtians here, or prove Saints hereafter. In which words ſure he doth not pitch on the name of Scribes and Phariſees peculiarly, as thoſe that were the greateſt evacuators of the law by their owne hypocriticall practices or falſe gloſſes in ſome particulars; but the Phariſees as the moſt exact ſectamong the Jewes, Act. 26. 5. and the Scribes, as the Doctors of the law, and thoſe that knew better what belonged to it then other men; and both together thoſe that ſate in Moſes chaire, and taught there truly▪ though they practiced not, [they ſay, but doe not]) the doctrine of the Moſaicall law in that manner, as others were obliged to performe it, Mat. 23. 2. This ſame truth is alſo farther proved in the remainder of this Chapter, by induction of ſeverall particulars of the law, firſt barely ſet downe by Chriſt, and then with Chriſt's improvement added to them, in this forme of Speech, but I ſay unto you. And though this be no new doctrine, but affirmed diſtinctly by moſt of the ancient, eſpecially the Greeke writers, before Saint Auſtines time; and thus farre acknowledged by all parts, that Chriſt required more of his Diſciples, i. e. of Chriſtians now, then the Jewes by any cleare revelation had beene convinced to be neceſſary before, (which is in effect as much as I ſhall deſire to have granted) Yet I have thought good to confirme it yet farther to you, (becauſe it is the foundation of a great weighty ſuperſtructure) by two things. 1. By one other remarkeable place of Scripture. 2. By ſome reaſons which the Fathers have given for the doing of it.

What is that remarkeable place of Scripture?

In the firſt Epiſtle of Saint John, c. 1. prefaced and brought in with more magnificent ceremony, then any one paſſage of Scripture. That which was in the beginning, &c. v. 1. That which we have ſeene and heard, &c. v. 3. and Theſe things write we, v. 4. This then is the meſſage, &c. v. 5. all which are remarkeable characters ſet upon that which followes, ſhewing it to be the ſumme of the whole Goſpell, or doctrine of Chriſt; and 'tis this, [That God is light, and in him is no darkeneſſe at all,] v. 5. Which words ſo uſher'd in, you will eaſily beleive have ſomewhat more in them, then at the firſt ſound, taken alone they would ſeeme to have, and this ſure it is; that now under the Goſpell, Chriſt this light appeares without any mixture of darkeneſſe. Light is the ſtate & doctrine of Chriſtianity; darkeneſſe, of ſinne, and imperfection, and ſuch as was before among Jewes and Heathens, (which is referred to by the phraſe, If we walke in darkeneſſe, v. 6. i. e. live like Jewes or Heathens) and therefore to be light, without all mixture of darkeneſſe, is to be perfect without all mixture of imperfection; which you will not thinke fit to affirme of God, (or Chriſt under the Goſpell) in reſpect to himſelf (for that were to conceive, that he had not beene ſo before) but in reſpect of his Law and Commandements; that they had before ſome mixture of imperfection, but now have none; had before ſome vacuities in them, which now are filled up by Chriſt.

What reaſons doe the fathers give for this?

Theſe eſpecially; Becauſe 1. Chriſt under the Goſpell gives either higher or plainer promiſes, then he did before; the promiſes of eternall life are now as cleare, as thoſe of a temporall Canaan had beene before to the Iewes. 2. Becauſe he gives more grace now to performe them, then before he had done. The law given by Moſes was a carnall law, i. e. weake, unnaccompanied with ſtrength to performe what it requires; but the Goſpell of Chriſt is the adminiſtration of the spirit, i. e. A meanes to adminiſter the ſpirit to our hearts, to enable to doe what he commands to doe; and then (as the Father ſaid) Lord give me ſtrength to doe what thou commandeſt, and command what thou liſteſt.

If this be true that Chriſt now requires more then under nature or Moſes had beene formerly required, at leaſt fully revealed to be required, How then is our Chriſtian burthen lighter, then the Jewiſh formerly was? In theſe things it is heavier rather?

It is made lighter by Chriſt in taking o… that unprofitable burthen of ceremonies, that had nothing good in them, and yet were formerly laid on the Jewes: lighter againe in reſpect of the damning power of every leaſt ſinne or breach under the firſt Covenant, which to the penitent beleiver is taken away in the ſecond. Which two things being ſuppoſed, the adding of theſe perfections to the law, (which are all of things gainefull and profitable, and before (even by thoſe that were not, or thought themſelves not obliged by them) acknowledged to be more excellent, and more honourable then the other) will not in any reaſon be counted the increaſe of a burthen, (for no man will be thought oppreſſed by that he gaines by) but the gainefull yoke will be a light one, though it be a yoke, Matth. 11. 30. And 2. 28 long as he gives ſtrength, his Commandements, what ever they are, cannot be greivous.

But ſure it were not difficult to find in the old Teſtament, the ſame or equivalent commands to every of thoſe that follow here, how then can Chriſt be ſaid to have improved them?

Some glimmerings perhaps of this light there were before, as Goſpel under the Law: But theſe either, 1. not univerſally commanded to all under threat of eternall puniſhment, but only recommended to them that will do that which is beſt, and ſo ſee good daies, &c. Or 2. not ſo expreſſely revealed to them, ſo that they might know themſelves thus obliged. And yet if any will contend and ſhew as univerſall plaine obligeing precepts there as here, I ſhall be glad to ſee them, and not contend with him: So he will bring the Jewes up to us, and not us downe to the Jewes, the onelyonly danger, which I have all this while uſed all this diligence to prevent.

One queſtion more I ſhall trouble you with in this matter, whether theſe ſuperadditions of Chriſt in the reſt of the chapter, may not be reſolved to be only Counſels of perfection, which to do, is to do better; and not Commands, which not do to is aſin?

The following ſuperadditions are all commands, and not counſels only; Chriſt ſaying this now in theſame manner, as Moſes did that other before; Chriſt in a mount, as he in a mount; his ſaying [I ſay unto you] a forme of command, as that phraſe [God ſpake theſe words and ſaid] a form of it, Ex. 20. and the breach of theſe new ſayings threatened with judgement, and hell fire, and impriſonment irreverſible, and caſting into hell &c. in the enſuing words. All which ſignifie them ſinnes, which muſt be accounted for ſadly by a Chriſtian, and not only faylings of perfection.

How many ſorts of theſe new commandements are there in this enſuing chapter?

Six, 1. Concerning Killing, 2. Adultery, 3. Divorce, 4. Perjury, 5. Retaliation, 6. Loving of Neighbours. In each of which Chriſt, to ſhew that he came not to deſtroy, but to fill up or perfect the law, firſt rehearſes the old law and thereby confirmes it, and then annexeth his new law to it.

That we may proceed to this matter, I muſt § 4 firſt deſire you to tell me what is meant by this phraſe in the front of the firſt of theſe, [Ye have heard that it was ſayd by them of old time?]

[Ye have heard] ſignifies you have beene taught, and that out of the word of God, or bookes of Moſes; [ſayd by them of old time] ſeemes to be ill tranſlated, and therefore is mended in the margents of our Bibles [To them] i. e. to the Jewes your anceſtors: And that this is a denotation of the law of the Decalogue, given to them Exod. 20. you will have little reaſon to doubt, if you obſerve that the three ſeveralls to which theſe words are prefixt, (being omitted in the reſt, in ſome part) are three diſtinct commandements of the Decalogue, thou ſhalt not kill, thou ſhalt not commit adultery, thou ſhalt not forſweare thy ſelfe, or take God's name in vaine, (as anon you ſhall ſee.) As for the other three of divorce, of retaliation, of loving neighbours and hating enemies, which have not that entire forme or phraſe prefixt, but ſome other different from it, they are not commands of the law, but permiſſions, or indulgences allowed the Jewes, but now retrencht, and denyed Chriſtians.

§ 5 Of killing.The firſt of theſe being the ſixth of the law, I muſt firſt deſire you to explaine unto me, and tell me what was forbidden by it under the law.

The firſt and principall thing is the ſhedding of man's bloud, by way of killing; taking away his life, God only, who gave us life, having power to take it away againe.

What then is the Magiſtrate's taking away the life of a capitall offender? Is not that forbidden by that law?

God having ſole power over the life of man, may without doubt take it away by what way he pleaſeth, either immediately by himſelfe, or by any man, whom he appoints to execute his will: Thus you know might Abraham kill his ſonne when God bid him; becauſe though Abraham had not power over his ſon's life, yet God had; and his bidding Abraham kill him, is not any thing contrary to this law, which only forbids man to do it, but doth not forbid God. In the like manner, God having Gen. 9. 6. commanded the murtherers bloud to be ſhed by man, and thereby enſtated the power of the ſword on the Supreme Magiſtrate, (who, by whomſoever he is choſen to be Magiſtrate, by God, or the people, hath that power of the ſword given him immediately from God, the people having not ſingly this power over their owne lives, and therefore not able to give it any other) not only permits him and makes it lawfull for him thus to puniſh malefactors, but commands and requires him ſo to do, as his miniſter to execute wrath. Rom. 13. and ſo the word [Thou] in the Commandement is the man of himſelfe, without power or commiſſion from God. Which yet he that hath it muſt exerciſe juſtly, according to the lawes of God and man, or elſe he breakes the commandement alſo; this commiſſion being not given to him abſolutely and arbitrarily to uſe as he liſt: but according to defined rules in the Scripture [he that ſheddes mans bloud, &c.] (which was given not to the Jewes, but to all the ſonnes of Noah) and according to the lawes of every nation, which being made by the whole body of the nation, or all the States in it joyntly, are referr'd to ſome ſupreme power, either one, or more, to execute; who conſequently is inveſted from heaven with authority to doe it.

May not a man in any caſe kill himſelfe?

He may not; having no more power over his owne life, then any other mans; and how gainfull ſoever death may ſeeme to any, yet is he to ſubmit to Gods providence, and to waite, though it be in the moſt miſerable, painfull, weariſome life, till God pleaſe to give him manumiſſion.

What is to be ſaid of Sampſon, who killed ſo many by pulling away the pillars, and involved himſelfe in the ſame deſtruction?

He was a Judge in Iſrael; and ſuch in thoſe daies, (and particularly him) did God ordinarily move by his ſpirit to doe ſome extraordinary things; and it is to be imagined, that God incited him to do this; or if he did not, he were not not be excuſed in it.

What is to be ſaid of thoſe that rather then they would offer to Idolls in the Primitive Church, did kill themſelves, and remaine ſtill upon record for Martyrs?

If the ſame could be affirmed of them which was of Sampſon, that God incited them to doe this, they ſhould by this be juſtified alſo; but having under the Goſpell no authority to juſtifie ſuch pretence of divine incltation, it will be ſafeſt to affirme, that this was a fault in them, which their love of God and feare that they ſhould be polluted by Idolls was the cauſe of; and ſo, though it might as a frailty be pardoned by God's mercy in Chriſt; yet ſure this killing themſelves was not it that made them Martyrs, but that great love of God, and reſolving againſt idolatrous worſhip; which teſtified it ſelfe in that killing themſelves for that cauſe; This it was that made them paſſe for Martyrs, and that other incident fault of theirs, was not in that caſe thought ſo great, as to diveſt or robbe them of that honour.

What is meant by that which followes the mention of the Old Commandement in this place? [Whoſoever ſhall kill ſhall be in danger of judgment.]

The word rendred [the judgment] ſignifies a Court of Judicature, or Aſſizes of Judges, who ſate in the gates of every City, and had cognizance of all greater cauſes, and particularly of that of Homicides, Deut. 16. 18. The number of theſe Judges was ordinarily twenty three. And ſo though it be not annext, Exod. 20. to that Commandement, yet from the body of the Moſaicke Law, Chriſt concludes, that againſt killing the ſentence of death by the ſword (for that was the puniſhment pecular to that Court) was to be expected.

But was nothing elſe forbidden in the law by that Commandement, but killing?

That was the prime eſpeciall matter of it, but by way of reduction other things which are preparatory to this, or offences of this nature, but of a lower degree. As 1. Mutilating or maiming any mans body. 2. Wounding him, which may poſſibly endanger his life. 3. Entring into, or accepting, or offering of Duells, wherein I may kill or be killed, in which caſe, which ſoever it prove, I am guilty of murther. Nay if by the equality of fortune both come ſafely off, yet the voluntary putting my ſelfe on that hazard, is guilt enough for a whole ages repentance, and humiliation; to conſider what had become of me, if without repentance, I had thus falne a murtherer of my ſelfe and my fellow Chriſtian alſo.

May no injury or affront be accounted ſufficient to provoke me to offer, or challenge to a Duell?

None imaginable; for that injury, what ever it is, if it be a reall one, of a conſiderable nature, will be capable of legall ſatisfaction; and that muſt content me; private revenge being wholly prohibited by Chriſt. Or if it be ſuch, that the law allowes no ſatisfaction for, that is an argument that it is light and unconſiderable; and then ſure the life of another man, and the danger of my owne will be an unproportionable ſatiſfaction for it.

Well, but if another ſend me a Challenge, may not I accept of it? especially when I ſhall be defamed for a Coward if I doe not?

Certainly I may not; the law of killing reſtraines me. And for that excuſe of Honour, it is Firſt, moſt unreaſonable that the obedience to Gods commands ſhould be an infamous thing. And then 2. If ſo impious a cuſtome hath prevailed, I muſt yet reſolve to part with reputation, or any thing, rather then with my obedience to God. Nay 3. You may obſerve, that there are two ſorts of cowardize, much differing the one from another; the one proceeding from feare of being beaten, or killed; the ſecond from fear of hurting or killing another. The moſt valiant deſpiſer of dangers may be allowed to have a great deale of the ſecond of this, and will certainly have as much of it, as he hath either of good nature, or religion; and that will reſtraine Duells as much as the other. And might this but paſſe, as ſure it deſerves, for a creditable thing, the feare of the other kind of diſcredit would worke little upon us. For the world is now generally grown ſo wiſe, that a man may, without any diſhonour, feare being killed or hurt; and even to run away from ſuch dangers, being very imminent, is creditable enough. The unluckineſſe of it is, that the other honeſt kinde of feare, that of hurting or killing another, is become the onelyonly infamous thing, the onelyonly cowardize that is counted of. For the removing of which, you may obſerve, 4. That in a reaſonable eſtimation of things, he that for the preſerving of his reputation ſhall venture to diſobey God, is ſure the greateſt coward in the World; he is more fearefull of diſgrace and ignominy in the world, then any pious man is of violating the lawes of naturall reaſon, of offending God, or of incurring the flames of eternall Hell.

But what am I to doe in caſe of Challenge offered to me?

1. In conſcience toward God, to deny it, what ever the conſequents may be. 2. To offer a full ſatisfaction for any, either reall or ſuppoſed injury done by me, which hath firſt provoked the challenger. 3. As prudently as I can to ſignify (and by my actions teſtify the truth of that) that it is not the feare of dying, but of killing, not cowwardize, but duty, which reſtraines me from this forbidden way of ſatisfying his deſire.

But what if all this will not ſatisfy him, but he will ſtill thirſt my bloud, and accept of no other allay, but aſſault me, and force me either to deliver up my owne life, or try the uncertainty of a Duell?

The utmoſt that in this extreme caſe can be lawfull, I ſhall define to you, by this example which I have met with. Two perſons of quality meeting in a publicke place, the one paſſed an affront upon the other; the other bare it patiently in that preſence, but after ſent him a challenge; he ſent him a returne of acknowledgment of his fault, and readineſſe to give him any ſatisfaction that ſhould elſe be thought onto wipe off the injury; the other will not accept any other; he keepes his chamber, and for a long time uſeth all care not to meet him in any place which would be ſeaſonable for fighting, and ſtill offers tender of ſatisfaction. At length it falls out they meet in a place where this could not be avoided. The challenger ſets upon him, he drawes in his owne defence, wound's him lightly, having done ſo, deſires againe that this may end the quarrell, or offers any other ſatisfaction; the challenger will not conſent, aſſaults againe, is killed; and ſo the Tragedy concluded with the cheife Actors life. That the ſurviver did any thing unlawfull in all this, all circumſtances conſidered, I cannot affirme; no man being bound to ſpare that other mans life, which he cannot ſpare without parting with his owne. I conceive this may ſatisfie the utmoſt of your ſcruples in this matter, if I tell you, that this caſe taken with all the circumſtances, is the only one I can give you wherein one of the two Duellers may be innocent. And you will be apt to deceive your ſelfe, if you ſeeke to finde out other caſes, and thinke to juſtifie them by this.

But is there nothing elſe reducible to the prohibition of murther?

Yes, 4. Oppreſſion of the poore, and not giving thoſe that are in extreme diſtreſſe, according to that of the ſonne of Sirach; The poore mans bread (either that which he hath, or that which in extreme want he craves of thee) is his life, and he that deprives him of it is a murtherer. 5. The beginnings of this ſinne in the heart, not yet breaking forth into action, as malice, hatred, meditating of revenge, wiſhing miſcheife, curſing, &c. All theſe are reducible to this Commandement, as it was given in the law.

Is there yet any thing elſe thus reducible?

One thing more there is, and that is, Warre, the conſideration of which is full of great difficulties. For though all unjuſt warre be ſimply forbidden under this ſixth command of the law, and it be evident enough, that ſome warres are unjuſt, as that of Subjects againſt the ſupreme power or Magiſtrate in any ſtate, that of one Prince or nation invading another for the enlarging of their dominion or territories, &c. And though indeed there be but few warres but ſinne againſt this Commandement, and in thoſe few that doe not, yet there be many actors in them, auxiliaries, ſtipendiaries, &c. which have no lawfull calling to take part in that trade of killing men, (for ſo onelyonly have they that doe it in obedience to their lawfull Magiſtrate) yet ſtill it is apparent, that ſome warre is lawfull; as that which hath had Gods expreſſe command; and that which is for the repreſſing of ſeditions and rebellions; and betwixt nation and nation, for the juſt defence of themſelves, and the repelling of violence. But this laſt head of warres being that wherein the greateſt difficulties lye, will not be ſo proper for this place, as for another which we ſhall meet with, that of not reſiſting of evill, v. 39. And therefore to that place we ſhall referre it; as alſo that of private warre in caſe of aſſault.

I ſhall then count of that debt, and not require payment till that time cometh: but proceed to demand.

What Chriſt hath added to this letter of the Moſaicke law thus explained?

It is clearely anſwered in theſe words, [But I ſay unto you, that whoſoever is angry with his brother without a cauſe] &c. to the end of that verſe. Wherein there be three things forbidden by Chriſt. 1. Cauſeleſſe or immoderate anger, going no farther then the breaſt. 2. The breaking out of this anger into the tongue, but ſome what moderately: [Whoſoever ſhall ſay Racha. 3. A more violent railing, or aſſaulting him with that ſword of the tongue that anger hath unſheathed. [Whoſoever ſhall ſay thou foole.]

What doe you meane by the firſt of theſe?

That anger which is either without any, or upon light cauſe; or, being upon any the juſteſt and weightieſt cauſe, exceeds the degree and proportion due to it; and this againe in either kind aggravated by the duration and continuance of it. And the Greeke word here uſed is a denotation of every of theſe.

For the underſtanding of this, I deſire firſt to know whether any anger be juſt or no, in respect of the cauſe? and if ſo, what?

Saint Pauls advice of being angry and not ſinning, though it referre there peculiarly to the not continuing or enduring of wrath, [Let not the Sunne goe downe in thy wrath] doth yet imply, that ſome wrath may be lawfull in reſpect of the cauſe; for otherwiſe the non-continuance of it would not juſtify it from ſinne. The moſt juſtifiable cauſes of anger are, 1. When it proceeds from ſorrow that God is provoked; anger conceived for Gods ſake, Mark. 3. 5. without reflexion on our ſelves. 2. When for virtues ſake; to ſee that neglected, deſpiſed, and the rules of it violated. 3. When for other mens ſake; ſtill without reflexion on our ſelves or any intereſt of ours. And each of theſe not in light triviall matters neither, but in matters of weight; and ſo the cauſeleſſe anger is that which riſes upon ſlight or no cauſes, or thoſe wherein our owne intereſts are concerned; Which though they may be cauſes, are not juſtifiable cauſes of anger in us.

Having this direction from you to underſtand cauſeleſſe anger, I ſhall eaſily anſwer my ſelfe for the other two circumſtances which make it fit for Chriſt to prohibit it. As 1. When 'tis immoderate and exceeds the degree and proportion due to it, which I confeſſe may be done even when the cauſe is juſt. And 2. When it continues beyond the length of a tranſient paſſion; when, as the Apoſtle ſaith, the Sunne is permitted to goe downe upon our wrath. But I pray what is meant by that phraſe which is by Chriſt here repeated, and againe applyed to this cauſeleſſe anger, as before to killing, [ſhall be in danger of the judgment] ſure 'tis not that he thinkes it fit, that every Chriſtian that thus offends ſhould be put to death, as even now you interpreted thoſe words?

The meaning is, that the wrathfull man in another world ſhall be ſubject to puniſhment as the homicide here, i. e. that wrathfullneſſe being ſo contrary to that meekeneſſe, patience, humility required now by Chriſt, and being, as Solomon intimates, an effect of pride and hawtineſſe, is to be counted of as an Un-Chriſtian ſinne; which unleſſe it be mortified Prov. 21. 24.here by the grace of Chriſt, will coſt us deare in another world; though not ſo deare as the ſecond and third mentioned in this verſe. The puniſhment in that court of judicature being the ſword, or beheading; which, though it be heavy enough, is not yet ſo great as the two other which are after named.

This of cauſeleſſe anger being thus clearely forbidden by Chriſt, and yet that that even good Chriſtians are ſo ſubject to fall into; what meanes will you direct me to, to mortify or ſubdue it?

1. A conviction of the danger and ſinne of it; not flattering our ſelves that either 'tis no ſinne, or ſuch as with our ordinary, frailties ſhall have it's pardon of courſe. But 1. Such as is here under a heavy penalty particularly denounced againſt by Chriſt. And 2. is ſo oppoſite to thoſe graces of humility, meekeneſſe, patience, peaceableneſſe, bearing with one another, and forgiving one another, &c. and required ſo ſtrictly by Chriſt of his Diſciples, i. e. all Chriſtians followers of him. 3. A conſideration of the unreaſonableneſſe of that ſinne, which is, 1. Unjuſt, being cauſeleſſe, or immoderate. 2. So much againſt what I would have done to me either by my brother, (it being a very painfull uneaſy thing to be under anothers wrath, eſpecially when ill words or blowes are joined with it; and that that no body would be under, if he could helpe) or by God himſelfe (whom I ſo oft diſpleaſe, and would be ſo ſorry if he ſhould be wrath with me, even when juſtly he might. 3. The labouring againſt that bitter roote of pride in my heart, of which this is ſo neceſſary infallible an attendant. 4. The reflexion upon my ſelfe, if t'were poſſible, in time of that paſſion, or elſe immediately after, when I come to my ſelfe againe out of that drunkenneſſe of ſoule, and conſidering how ill-favoured a hatefull thing it is; how like a tyger, a beare, or any the furiouſeſt beaſt rather then a man, it makes me; what a deforming us, putting us out of all that poſture of civility, that in our ſobriety we chooſe to appeare in. Yea and what a painefull agony it was when I was under it, 5. To conſider how at ſuch time we are out of our owne power, apt to fall into thoſe oathes, acts of furies, indiſcretions, revealing of ſecrets, diſadvantageous expreſſions, &c. in a few ſuch minutes, which a whole age of repentance will not repaire againe. 6. A ſober vow or reſolution never to permit my ſelfe to fall into ſo inconvenient and dangerous a ſinne; that when I finde it a coming upon me, I may reſtraine it by remembring, this was it that I thought fit to vow againſt. 7. A watching over my ſelfe continually, that I be not taken unawares. 8. Abſteining carefully from the leaſt indulgence to any beginnings of it; it being eaſier to keepe from any firſt degree of it, then yeilding to that, to reſtraine the farther degrees. 9. Avoiding temptations and provocations as much as I can; and ſo the company of thoſe who are ſubject to that ſinne. 10. Labouring with God in prayer for grace to mortify this in me. 11. Diverting in time of temptation, with ſome particular repeated ejaculations to God to ſuppreſſe at that time any ſuch exorbitant affection in me. Many other conducible meanes you will be able to ſuggeſt to your ſelfe.

What is the ſecond thing here forbidden?

Saying to his brother, Racha,] i. e. When anger breakes out into contumelious ſpeeches; ſuch are the calling him empty, deſpicable, witleſſe fellow; for the word Racha, is an Hebrew word, and ſignifies vaine or empty. This, though not the higheſt kinde of contumely, is yet greater then the former, and therefore is here expreſſed by the puniſhment apportioned to it, greater then the former; as much as ſtoning is a ſorer death then beheading; for that is the meaning of [he ſhall be in danger of the Councell,] the Councell ſignifying the Sanhedrin, or the Supreme and great Senate where the ordinary puniſhment was ſtoning. And ſo the meaning is, this is a greater ſinne, and ſo to expect a greater puniſhment then the former.

What is the third thing forbidden here?

Saying thou foole] i. e. when wrath breakes out into more virulent railings, all ſorts of which are here intimated by this one word; and this being a greater ſinne or aggravation of cauſeleſſe anger then the former, is here deſcribed by the third kinde of puniſhment: which, though it were not in any legall Court of judicature, was yet well enough knowne among the Jewes; not under the name of hell fire, (as we render it by a miſtake, becauſe foreignthoſe torments in hell are in other places deſcribed by theſe,) but of the valley of Hinnom. The meaning of which is this. Without the City of Jeruſalem, in the valley of Hinnom, there was a place where the Iewes ſometime, in imitation of the Phaenicians, uſed a moſt cruell, barbarous, kinde of rites, burnt children alive, putting them in hollow brazen veſſells, and ſo by little and little ſcalding them to death; where, becauſe the children could not chooſe but howle hideouſly, they had Timbrells perpetually ſounding to drowne that cry, and therefore it was called Tophet, (from a word ſignifying a Timbrell) and is deſcribed by the Prophets of the Old Teſtament. This puniſhment taking denomination from the Iſ. 30. 33.place, that valley of Hinnom, is called here in Greeke by a word little differing in ſound from foreign ▪the Hebrew, and that word in the New Teſtament, and ordinarily in ſacred Writers Greeke and Latine, ſet to ſignify hell fire: becauſe this was the beſt image or expreſſion of thoſe torments conceived there, that their knowledge or experience could repreſent to them. And ſo is here fitly made uſe of to expreſſe the greateſt ſin in this kinde, by the greateſt puniſhment that they could underſtand. For indeed above the ſword and ſtoning, there was no puniſhment in uſe in the Jewiſh Courts of judicature, (the burning among them being not this of burning alive, but the thruſting of an iron red hot into their bowells, which made a quicke diſpatch of them) and therefore to aſcend to the deſcription of a third ſuperlative degree of ſinne our Saviour thinkes fit to uſe that mention of the puniſhments in the valley of Hinnom.

You have by this plenteous diſcourſe on this word, prevented my doubt, which would have beene, whether the laſt onelyonly of theſe ſinnes, and not the two former, make a Chriſtian liable to hell fire; for now I perceive the meaning of it is that torture in the valley of Hinnom. And that to expreſſe a third greater degree of puniſhment in another world anſwerable to that third degree of ſinne; and that nothing elſe is to be collected from it.

I ſhall onelyonly trouble you with one ſcruple in this matter, and that is, whether all kind of calling Racha or foole, i. e. all contumelious speaking of a greater or leſſe degree, be ſuch a ſinne puniſhable in a Chriſtian in another world?

I ſhall anſwer you▪ 1. By interpoſing one caution obſervable in theſe words; It is not all uſing of thoſe words, but that which is the effect and improvement of cauſeleſſe immoderate anger; for you ſee they are here ſet as higher degrees of that. And therefore, 2. Thoſe ſpeeches that proceed from any thing elſe, particularly when they are ſpoken by thoſe to whom the office and duty of chaſtiſeing others belongs, as Maſters, Teachers, Superiours in any kinde, (nay perhaps equalls too, who in charity are obliged to reprove the neighbour, and not ſuffer ſinne on him) And by them, 1. Done to that purpoſe that they may by theſe goads wake them out of a lethargy of ſin; And againe, 2. Done ſeaſonably, ſo as they be in prudence moſt likely to worke good effect. And 3. Upon great and weighty cauſes; And 4. without ſeeking any thing to themſelves, either the venting of inordinate paſſion; or the ambition and vanity of ſeeming ſeverer then others, or ſo much better then thoſe whom they thus reproach; theſe all this while are not ſubject to this cenſure or danger. And of this nature you may ſee in the New Teſtament theſe ſeveralls, Ia. 2. 20. O vaine man, i. e. literally, Racha. Mat. 23. 17. The fooles and the blind, ſpoken by Chriſt. And againe, v. 19. and Luk. 24. 25. Ye fooles, &c. and Gal. 3. 15. O fooliſh Galatians, and v. 3. are yee ſo fooliſh? Which is directly the other expreſſion [thou foole] which now you will ſee and diſcerne eaſily (if you conſider the affection of the Speakers,) to be out of love, not cauſeleſſe inordinate paſſion, and ſo not liable to the cenſure in this text. But then 3. There is little doubt but that all detraction, cenſoriouſneſſe, back biting, whiſpering, that ſo ordinary entertainment of the world to buſy our ſelves when we meete together in ſpeaking all the evill we know, or perhaps know not, of other men, is a very great ſinne here condemned by our Saviour, and upon his advertiſement timely to be turned out of our communication; as being moſt conſtantly againſt the rule of doing as I would be done to; no man living being pleaſed to be ſo uſed by others, as the detractor uſeth others.

I beſeech God to lay this to my heart, that by his aſſiſtance I may be enabled to ſuppreſſe and mortify this inordinate paſſion, that my nature hath ſuch inclinations unto; to that end, to plant that meekeneſſe, and patience, and humility, and charity in my heart that may turne out this unruly creature; to arme me with that continuall vigilance over my ſelfe that it may not ſteale upon me unawares; but especially to give me that power over my tongue, that I may not fall into that greater condemnation.

But I ſee you have not yet done with this theme; for before our Saviour proceeds to any other commandement, I perceive he buildeth ſomewhat elſe on this foundation in the foure next verſes. [Therefore if thou bring thy gift to the Altar, &c.] Be pleaſed then to tell me, 1. How that belongs to this matter? And 2. what is the duty there preſcribed?

For the dependance of that on the former, or how it belongs to it, you will eaſily diſcerne, if you remember that old ſaying, That repentance is the planke to reſcue him that is caſt away in the Ship-wracke. Our Saviour had mentioned the danger of raſh anger and contumelies, &c. And becauſe through humane infirmity he ſuppoſes it poſſible that Diſciples or Chriſtians may thus miſcarry, he therefore addes the neceſſity of preſent repentance and ſatisfaction after it.

What is the duty there preſcribed?

It is this. 1. Being reconciled with the brother. v. 14. and agreeing with the adverſary, v. 25. i. e. uſing all meanes to make my peace with him whom I have thus injured. For the word [be reconciled] ſignifies not foreign.here to be pacified towards him, for he is not here ſuppoſed to have injured thee, for if he had, the anger would not be cauſeleſſe, but to pacify him to regaine his favour, (and thus the word is uſed in the Scripture dialect in other places) confeſſing my raſh anger and intemperate language, and offering any way of ſatisfaction that he may forgive me, and be reconciled to me; which till he doe, I am his debtor, in his danger to attache me, as it were to bring me before the Judge, and he to deliver me to the Baily or Sergeant, and he to caſt me into priſon, &c. i. e. This ſinne of mine unretrived by repentance, will lye very heavy upon my ſcore; and without ſatisfaction to the injured perſon, will not be capable of mercy or pardon from Chriſt: which danger is ſet to enforce the duty. The ſecond part of the duty is, that the making this our peace is to be preferred before many other things, which paſſe for more ſpecious workes among us; as particularly before voluntary oblations, which are here meant by the gift brought to the Altar, ſuch as thoſe of which the Law is given; Lev. 1. 2. Not that the performance of this duty is to be preferred (being a duty to my neighbour) before piety, or the duties of true Religion toward God; but before the obſervation of outward rites, ſacrifices, Oblations, &c. Mercy before ſacrifice, Mat. 9. 13. and 12. 7. And that thoſe offerings that are brought to God with a heart full of wrath and hatred, will never be acceptable to him. Our prayer expreſt, 1 Tim. 2. 8. by [lifting up of holy and cleane hands] muſt be without wrath; or elſe like the Faſt, Iſa. 58. 4. [Ye faſt for ſtrife and for debate] and the long prayers, Iſa. 1. When the hands were full of bloud.] T'will be but a vaine oblation in Gods account, like Cains when he reſolved to kill his brother.

Is there any thing elſe you will commend to me out of theſe words before we part with them?

Yes, 1. That the time immediate before the performing of any holy duty, of prayer, of oblation, of faſting, of receiving the Sacrament, &c. is the fitteſt and properſt time to call our ſelves to account for all the treſpaſſes and injuries we are guilty of toward God and men. [If thou bring thy gift, and there remembreſt, v. 23.] That it ſeemes a ſeaſon of remembring. 2. That though the not having made my peace with thoſe whom I have offended, make me unfit for any ſuch Chriſtian performance, and ſo require me to deferre that till this be done; yet can it not give me any excuſe to leave that Chriſtian performance undone, but rather haſten my performance of the other, that I may performe this alſo. He that is not yet reconciled muſt not carry away his gift, but leave it at the Altar, v. 24. And goe and be reconciled, and then come backe and offer his gift. He that is not in charity or the like, and ſo unfit to receive the Sacrament, muſt not think it fit or lawfull for him to omit or neglect that receiving, on that pretence, (or if he doe, t'will be a double guilt) but muſt haſten to recover himſelfe to ſuch a capacity that he may with cleane hands and heart, thus come to Gods table whenſoever he is thus called to it. 3. That a penitent reconciled ſinner may have as good confidence in his approaches to God as any, [Then come, &c. v. 24.] 4. That the putting off or deferring of ſuch buſineſſes as theſe of reconciliation, ſatisfaction, &c. 1. Is very dangerous. And 2. The danger of them paſt reverſing, when it cometh upon us. 5. That there is no way to prevent this, but in time of life and health, quickly, inſtantly to doe it, the next houre may poſſibly be too late. Agree quickely whil'ſt thou art in the way, v. 25. 6. That the puniſhment that expects ſuch ſinners is endleſſe, indeterminable, the till thou haſt paid, v. 26. is not a limitation of time, after which thou ſhalt come out, (any more then [ſhe had no children till ſhe died] is a marke or intimation of her having children after death) but a propoſall of a ſad payment which would never be done, the paying of it would be a doing for ever.

I thanke you for theſe ſupernumerary meditations, I hope they ſhall not be caſt away upon me.

I ſhall detaine you no longer here, but call upon you to proceed to the next period, which I ſee to begin in like manner with a commandement of the old law, Thou ſhalt not commit adultery; and the ſame introduction to it which was to the former, [Ye have heard that it was ſaid by them of old time] which, by what I before learn't of you, I conclude ſhould be, [to them of old time] or to the ancient Jewes, Exod. 20. 14. I ſhall propoſe … more ſcruples in this matter, but onelyonly crave your directions for the maine, what you conceive forbidden here in that old Commandement.

As in the former God by Moſes reſtrained all the accurſed foreign.iſſues of one kinde of ſenſuality; ſo in this place of the other, this of luſt. And naming the cheife kinde of breach, that of Adultery, i. e. lying carnally with a married woman, he forbids alſo all other acts of uncleaneneſſe which are not conjugall. Thus have ſome of the Jewes themſelves interpreted the word; and ſo in the Scripture foreignand good Authors, in common uſe, adultery and fornication are taken promiſcuouſly to ſignifie all manner of uncleaneneſſe. Of which, though ſome kinds ſeeme to have beene permitted the Jewes, yet this permiſſion is not to be conceived to extend any farther then the benefit of legall impunity, (not that they were lawfull or without turpitude.) Yea and that ſome kinds of them were by their law ſeverely puniſhed, you ſhall ſee, Deut. 22. But more ſeverely by God himſelfe, as Numb. 25. So that under the letter of that old Commandement are conteined not onelyonly the knowne ſinnes of adultery and fornication, but all other kind of filthineſſe mentioned Rom. 1. 24, 26, 27. & v. 29. Where there are foure words which ſeem to conteine all ſorts of it under them: aforeignFornication, bforeignVillainy, cforeignImmoderate deſire, dforeign ▪Naughtineſſe: And ſo againe, 2 Cor. 12. 21. Ʋncleaneneſſe. fornication, laſciviouſneſſe, and Gal. 5. 19. Adultery, fornication, uncleaneneſſe, laſciviouſneſſe, and idolatry. Which laſt word in that and other places, ſeemes a word meant to conteine all ſuch kinde of ſinnes under it, becauſe they were ſo ordinary in the Idolatrous myſteries of the Heathens; moſt of their rites and ſecrets of their religion, being the practice of theſe filthy ſinnes. So Eph. 4. 19. & 5. 3. in both which places, as alſo before, Rom. 1. 29. & Col. 3. 5. The word there rendred Covetouſneſſe in the three latter and greedineſſe in the firſt, foreignſignifies that irregular deſire; and ſo thoſe Heatheniſh ſins which here alſo, Col. 3. 5. are called Idolatry, I would not give you any more particular account of theſe ſinnes, but deſire God to fortify you with all care and vigilance againſt them, grounded in a ſence of hatred and deteſtation of them, as of the greateſt reproach to your nature, greivance to the Spirit of God, defamation of Chriſtianity where ever they are to be found, and the ſinnes of ſuch a nature, that when they are once in any kinde indulged to, they are apt to breake out into all the baſeneſſe and vileneſſe in the world; and that in breife, are called by Saint Peter, abominable idolatrie, 1 Pet. 4. 3.

The Good Lord of all purity by the power of his ſanctifying grace proſerve me from all ſuch taints, to be a Temple for the Holy Ghoſt. But what elſe is reducible to this Commandement of the law?

1. All deſires of theſe ſins conſented to, although they break not out into act. 2. All moroſe thoughts i. e. dwelling or inſiſting on that image, or phanſying of ſuch uncleane matter with delectation. 3. The feeding my luſt with luxurious diet, inflaming wines, &c. or other ſuch fewell and accentives of it, &c.

What now hath Chriſt added to this old prohibition?

You have it in theſe words, That whoſoever looketh after a woman to luſt after her, hath committed adultery with her already in his heart.

What is the meaning of that?

That he that ſo lookes, &c. 1. Signifies his heart to be adulterous, though himſelf be not, either through want of opportunity, &c. 2. That he ſhall by Chriſt be cenſurable as the adulterer under the law.

But what is the full importance of looking on a woman to luſt?

It is not to looke to that end that I may luſt, (as ſome are willing to interpret here; by this meanes making the looking ſinfull onelyonly in order to that end, that luſting; without deſigning of which they conceive the looking it ſelfe will be no fault) but either to looke ſo long till I luſt, or elſe to ſatisfy my luſt (though not with the yeilding to the corporall pollution, yet) ſo farre as to feed my foreign or as Chryſoſtome reades it, foreign.eye, to gaze, to dwell on the beauty of other women. I ſhall give it you in the language of the Fathers who have thus interpreted it. He that ſtands and lookes earneſtly, Theoph. He that makes it abuſineſſe to looke earneſtly upon gallant bodies and beautifull faces, that hunts after them, and feeds his minde with the spectacle, that nailes his eyes to handſome faces. Chryſ. And againe, Not he that deſires that he may commit folly, but lookes that he may deſire. And againe, God hath given thee eyes that ſeeing the creatour thou mayeſt glorifie him and admire him. As therefore there was foreign.an immoderation and fault in anger, ſo in looking. If (ſaith he) thou wilt looke and be delighted looke upon thine owne wife, and love her continually; but if thou lookeſt after other beauties, thou doſt both wrong her, letting thy eyes rove otherwhere; and thou wrongeſt her whom thou lookeſt on, medling with her illegally: For though thou toucheſt her not with thy hand, yet with thy eyes thou doeſt. To this Saint Peter referres, 2 Pet. 2. 14. Eyes full of adultery; there being an adulterous looke as well as an adulterous embrace; the former forbidden by Chriſt, as well as the latter by Moſes.

I had not thought this prohibition of Chriſts had beene ſo ſevere, but ſeeing it is the opinion of the ancient Fathers, that the words are thus to be interpreted, and that the feeding of the eye, yeilding to ſatisfy that with unlawfull objects, the beauty of any but our owne wives, and the ſtirring up of fire within, which is apt to be kindled by that meanes, is here forbidden, I ſhall no longer doubt of it, but reſolve, and with Job make a Covenant with my eyes that I will not behold a maide, i. e. pleaſe my ſelfe with the contemplation of her beauty; and the Lord give me grace to make good this reſolution. But then if it be a fault thus to behold, will it not be ſo alſo in the woman that is thus beheld, (as the patient in adultery ſinnes as well as the agent) especially if ſhe take as great pleaſure in that, and decke and ſet her ſelfe out to that end that ſhe may be thus look't on?

Saint Chryſoſtome anſwers that queſtion alſo, that it is a great fault, and a kind of Adultery in that woman, that thus not onelyonly expoſes and proſtitutes her ſelfe to the eyes of men, but ſo dreſſes and ſets her ſelfe out, and calls to her the eyes of all men; if ſhe ſtrike not, wound not others, ſhe ſhall yet be puniſhed, for ſhe hath mixt the potion, prepared the poiſon, though ſhe hath not given the cup to drinke; yes, and hath done that too, though none be found that will drinke of it. It ſeemes a peice of Chriſtian chaſtity there is required of women in this kinde, that is not generally thought of.

I ſhall trouble you no longer with this matter, onelyonly I deſire to know, what the two other verſes in this period, of the eye and hand offending thee, have to doe in this matter?

They are the preventing of an objection, after this manner, upon the giving of that ſevere prohibition, men will be apt to object. O but 'tis hard not to love that which is beautifull, and not to behold what is loved. To this foreſeene objection he anſwers before hand; 'Tis hard and unpleaſant indeed, but more unpleaſant ſure to be a frying in hell. T'were better to put the very eye out of the head, to cut off the hand, even that which were moſt uſefull and honourable, then to be caſt into hell. Much more when that is not required to cut off, or pull out thoſe members, but onelyonly to turne away the eye from the alluring object, to keepe the hand from immodeſt touches, nay, (ſaith Chryſoſtome) This is a moſt mild and ſoft precept; it would have beene much more hard, if he had given command to converſe with and looke curiouſly on women, and then to abſteine from them.

But what hath the hand to doe with that buſineſſe of looking?

The mention of it is by way of analogy or reduction to that former precept, and doth imply that that former prohibition of looking is to be extended to all other things of the like nature; all libidinous touches, &c. and whoſoever abſteines from the groſſer act, and yet indulgeth himſelfe ſuch pleaſures as theſe with any but his owne wife, ſinnes alſo againſt this law of Chriſt.

§ 7 Shall we now haſten to the third law here mentioned. It is about Divorce. What was the ſtate of this buſineſſe under the law?

The ten Commandements mention nothing of it, and therefore you ſee the proemiall forme is changed; not as before [Ye have heard that it hath beene ſaid to them of old] (the character of the Commandements) but onelyonly, [It hath been ſaid] which notes that there is ſomewhat in Moſes his writings about it, though not in the Tenne Commandements. And what that is, you will ſee, Deut. 24. 1. to the fifth, to this purpoſe, That he that hath married a wife and likes her not for ſome uncleaneneſſe which he hath found in her, he is permitted to give her a bill of divorcement, and ſend her out of his houſe: and in that caſe ſhe may marry againe; and though her ſecond husband do ſo too, or dye, yet the former husband not permitted to take her againe for his wife. Now that which was there ſaid, is no juſtification of that giving a bill of Divorcement upon any occaſion, ſave onelyonly that of fornication, (as appeares by Chriſts teſtimony, Mat. 19. 3. to the 10^th.) But an indulgence of legall impunity granted to the Jews, Becauſe of the hardneſſe of their hearts, i. e. Becauſe they were ſuch an unruly ſtubborne people that if they ſhould have incurred puniſhment from the Magiſtrate by putting away a wife which they liked not, they would have beene likely to have killed thoſe hated wives, that ſo they might freely have married againe. So againe, Mark. 10. 4, 5. Where though it be called a precept, v. 5. yet but a ſufferance, v. 4. i. e. a precept of permiſſion, or a law that this ſhall be tolerated without incurring of legall puniſhment. Or if he, contrary to law and juſtice, doe put her away, then the precept is, that he give her a Bill of Divorcement in her hand. Nothing in the whole action, precept, but that it was thus in the Old Teſtament; (onelyonly a permiſſion or not puniſhing of ſuch divorces) may appeare by Mal. 2. 16. The Lord ſaith, That [he hateth putting away] ſpeaking, as the context ſhewes, not of every kind of Divorce, but particularly of the putting away a wife for barrenneſſe, without other default; of which the Prophet brings in the women complaining, and to ſhew the unjuſtice of it, ſeuſeth the example of Abraham, under the title of foreign: one, v. 10. who deſiring iſſue and having none, would not yet put away his wife.

What doth Chriſt now in his new Law, in this matter?

He recalls that old indulgence or permiſſion; for coming now to give more grace then the law brought with it to the Jewes, he thinkes not fit to yeild ſo much to the hardneſſe of mens hearts, as to remit them from legall puniſhments here, if they ſhall uſe that liberty ſo contrary to the vow of wedlocke; and therefore in Chriſtian Common-wealths leaves the puniſhing of ſuch offenders as free as it had beene among the Jewes, had it not beene for that ſufferance. As for the ſinne and conſequent puniſhment of it in another world, though he need not ampliate that, (there having not beene any ſuch priviledge of immunity before to the Jewes, onelyonly ſuch puniſhments, according to the nature of the Old Teſtament, not ſo explicitely ſpoken of) yet he ſeemes to intimate it in ſaying, [He cauſeth her to commit adultery, and him that marries her] which ſure is puniſhable in another world by that puniſhment which awaits adulterers themſelves; and if after ſuch divorcement he himſelfe marry againe, he committeth adultery, and is in that name liable, Matth. 19. 3.

But what, is no kinde of Divorce lawfull now under Chriſt?

Yes, clearely, that which is here named in caſe of fornication i. e. If the wife prove falſe to the husbands bed, and take in any other man, t'will then be lawfull by Chriſts law for the husband to give her a Bill of Divorce, i e. legally to ſue it out, and ſo put her away. The reaſon being becauſe of the great inconveniences and miſcheifes that ſuch falſeneſſe brings into the family; children of anothers body to inherit with (or perhaps before) his owne, &c. which ſort of reaſons it is that this matter of Divorce now under Chriſt, is cheifely built on, (and not, as might be imagined, that of the conjugall contract, for that being mutuall, would as well make it lawfull for the wife to put away the husband, which is no where permitted in the Old or New Teſtament) this liberty being peculiar to the husband againſt the wife, and not common to the wife againſt her husband, becauſe I ſay thoſe family inconveniences doe not follow the falſeneſſe of the husband, as they doe that of the wife; to which may be alſo added one other, becauſe the wife hath by promiſe of obedience made her ſelfe a kinde of ſubject, and own'd him a Lord, and ſo hath none of that authority over him (an act of which, putting away ſeemeth to be) which he by being Lord hath over her.

Is there no other cauſe of Divorce now legall among Chriſtians, but that in caſe of fornication?

I cannot define any becauſe Chriſt hath named no other.

But me thinkes there is a place in Saint Paul, 1 Cor. 7. 12. from whence I might conclude that Chriſt hath named ſome other. For when Saint Paul ſaith that the brother, i. e. beleever, having an unbeleiving wife, if ſhe be willing to live with him, he muſt not put her away, he prefaceth it in this manner: To the reſt ſpeake I, not the Lord. Whence I inferre, that in Saint Paul's opinion Chriſt had not then ſaid that unbeleife was not a lawfull cauſe of Divorce; and conſequently I conclude that Chriſt had left place for ſome other cauſe beſide fornication, and therefore I ſhould gheſſe that the naming of fornication here was not excluſive to all other cauſes, but onelyonly to thoſe that were inferiour to it, (and that would make it contrary enough to what was by Moſes permitted, to wit, [for every cauſe] Mat. 19. 13.) and that if there ſhould be found any other cauſe as great as that, it might be conceived comprehended under that example named of fornication; and then I ſhall be bold to interpoſe my opinion, that ſure if the wife ſhould attempt to poiſon, or otherwiſe to take away the life of the husband, this would be as unſupportable an injury as adultery, and ſo as fit a cauſe of a Divorce, as that.

You have propoſed an objection of ſome difficulty. I muſt apply anſwer to it by dividing it into parts, and making my returnes ſeverally. 1. That in that place, 1 Cor. 7. if the words [ſpeake I, not the Lord] did belong to the words immediately following, to wit, thoſe which you name, your collection from thence would be reaſonable. But I conceive they belong rather to the 15 verſe preciſely, That in caſe the unbeleiver will not live with the beleiver, then upon her or his departure, the beleiver, man or woman, ſhall not be in bondage, (i. e. conſtreined to live unmarried,) but may freely marry in this caſe: and of this it may truly be ſaid, That Chriſt had ſaid nothing; and ſo, This ſpeake I, not the Lord. Now that this ſtands ſo farre from that preface, falls out, becauſe when the Apoſtle had reſolved to ſay this, that he might ſay it ſeaſonably, it was neceſſary for him to premiſe thoſe other caſes, v. 12, 13. and give a reaſon for them, v. 14. and then this, v. 15. would come in intelligibly. If this interpretation be acknowledged, then the ground of the whole objection is taken away. And if it be objected againe, that by that liberty of Saint Pauls, the woman beleiver being put away by the infidell husband, is permitted to marry againe, which ſeemes contrary to Chriſts ſaying, That he that putteth her away except in caſe of fornication, cauſeth her to commit adultery, and whoſoever ſhall marry her committeth adultery. For if in any caſe but fornication ſhe be cauſed to commit adultery, and he that marries her commit adultery, how in this other caſe of unbeleife is ſhe free to marry? To this I anſwer alſo. 1. That if all this be granted, 'twill yet be nothing to the preſent purpoſe; for it concludes onelyonly againſt Saint Pauls judgment; that he did contrary to Chriſts in giving this liberty, not that Chriſt had ſaid this, which Saint Paul ſaith, he had not ſaid, which is the onelyonly thing that this objection is built on. But then, 2. Though that which Saint Paul here ſaith, be ſomewhat which Chriſt hath not ſaid before, and ſo an example of [I, not the Lord] yet 'tis not oppoſite or contrary to what Chriſt had ſaid; for though Chriſt ſay, that he that divorces (not for fornication) cauſeth his wife to commit adultery; yet ſure his meaning is onelyonly that as much as in him lyes, he cauſeth her, by putting her to ſome ill exigents, which may perhaps tempt her to harlotry; but not that he forceth her to this, infallibly or irreſiſtibly; for ſure 'tis poſſible one who is ſo divorced, may live chaſt; yea and though ſhe have leave to marry, live ſingle ever after. And that is the meaning of that phraſe, [cauſeth her to commit adultery.] You may be aſſured by this, that Chriſt mentions it onelyonly as an aggravation of the mans fault, who by this puts her on that hazard, of which he is no whit leſſe guilty, though ſhe reſiſt that temptation, and eſcape that danger. And for that part of our Saviours ſpeech, [he that marries her that is divorced, commits adultery] it belongs not to the matter, for that [her] there, is not [her] that is divorced for ſome other cauſe; for ſhe having merited nothing, no reaſon that ſhe ſhould be puniſhed by that bondage; or conſequently that he that marries her, being now free, ſhould be thought to offend; but the [her] is ſhe that is divorc't for fornication, and of ſuch an one it is very reaſonable on both ſides, though the truth is, Chriſt had affirmed nothing of it. Thus you ſee the place to the Corinthians cleared. I ſhall onelyonly, (by the way,) adde, that v. 12. thoſe words [to the reſt] ſeeming to be oppoſed to the [the married] v. 10. as though he ſpake now to the reſt, i. e. thoſe that are unmarried, is a miſtake cauſed by the Engliſh Tranſlation, for thoſe that v. 12. he ſpeakes to, are married alſo. The word foreignwould better be rendred, for the reſt, or [to the reſt] referring not to perſons, but things, [concerning the reſt.]

Having anſwered now your firſt part of the objection, I proceed to the ſecond, and anſwer, that there were againe ſome reaſon in the inference, if firſt, Saint Paul had thus affirmed, (which we have ſhewed he did not.) And 2. There could be produced any cauſe ſo juſtifiable for Divorce, as Adultery is. But of this I am perſwaded that there can nonebe produced becauſe in all conſiderations none is ſo great and ſo irreparable an injury, as this; none that repentance can ſo little ſet right againe, the poſſibility of which is one great reaſon why other injuries are not thought fit by Chriſt to be matter of Divorce. For though it be poſſible ſome other ſins may be as great or greater then adultery, (as idolatry, heatheniſme, for example) yet becauſe this is not ſo contrary to, and deſtructive of the conjugall ſtate, therefore 'tis not thought fit to cauſe Divorce, by Saint Paul, (nor as appeares, by Chriſt neither) though to cauſe damnation, (which is farre greater puniſhment then Divorce) it be aboundantly ſufficient. As for the having attempted the life of the husband, (which leades me to anſwer the laſt part of the objection) I ſhall make no doubt to ſay this is not equall to the having committed adultery. For firſt, It appeares that though it was attemped, yet it was not acted, (fot if it had, that would have made a reall divorce indeed) and the attempt, 1. Is not ſo puniſhable, as the act; And 2. It may by repentance be repaired againe, and the reſt of the life be the more happy and comfortable with ſuch a penitent wiſe; and this very poſſibility is conſiderable: and that that was the reaſon why the beleiving husband is adviſed not to put away the unbeleeving wife, [for he knowes not whether he may not convert and ſave the heathen wife by living with her] hath place here alſo. To this purpoſe I will tell you a ſtory, of a Maſter and Servant, which you may accommodate to an husband and wife. Les Digueirs, after Conſtable Videl in the life of Les Digue…rs.of France, had learn't that his man that ſerved him in his chamber, was corrupted to kill him: being in his chamber with him, and none elſe, he gives him a ſword and dagger in his hand, and takes another himſelfe; then ſpeakes thus to him, You have beene my ſervant long, and a gallant fellow, why would you be ſo baſe as to undertake to kill me cowardly? here be weapons, let it be done like a man: and ſo offered to fight with him; The ſervant fell at his feete, confeſſed his vile intention, begged pardon, promiſed unfeined reformation. His Maſter pardoneth him, continues him in place of daily truſt in his chamber, he never hath treacherous thought againſt him after. So you ſee this crime may be repaired againe, and no danger in not divorcing. But then 2. If there were danger of being killed ſtill, yet may the inconvenience of living with one who hath beene falſe to the bed, be beyond that. Love is ſtrong as death, jealouſy cruell as the grave; the coles thereof are coles of fire, which hath a moſt vehement flame, ſaith Solomon. And if that be thus cauſed, what a hell is that mans life? and that is farre worſe then death, eſpecially then the meere danger of it; and beſide, if ſhe alſo have repented of her fornication, and the husband be ſatisfied that ſhe hath ſo; yet the diſgrace of having beene ſo uſed, and perhaps the continuall preſence of a baſe brat in the family will be yet more unſupportable then that poſſible danger of looſing a life. For you ſee how ordinary it is for men to contemne their lives, to endanger, nay oft actually to looſe them rather then part with reputation or any ſuch trifling comfort of life; on this maxime of the naturall mans, that 'tis better to dye then live miſerably or infamouſly. And though Chriſtianity curbe that gallantry of the world, yet ſtill it commands us to contemne life when it cometh in competition with obedience to him; which here it doth, or may doe, if Chriſt command (as his words affirme he doth) this not-divorcing for any kinde of cauſe, but fornication. The ſame might be ſaid in divers other things where we are apt to interpoſe the excuſe of extreme neceſſity (i. e. danger of looſing our lives) when we are not inclined to doe what God bids us doe. Where 1. If we did thus dye, it were martyrdome, and that the greateſt preferment of a Chriſtian. 2. Seeing 'tis but danger, and not certaine death, we may well entruſt our lives in Gods hands by doing what he bids us; and thinke our lives ſafeſt when ſo ventur'd. And ſo I have ſatisfied your ſcruples.

Other ſcruples in this matter of divorce I thinke I could make to you; but I hope neither you nor I by the bleſſing of God ſhall ever have occaſion to make uſe of the knowledge of ſuch niceties.

§ 8 Of Swearing.I ſhall haſten you to that next period which conteines a prohibition ſo neceſſary to be inſtilled into young men, leaſt the ſinne get in faſhion, and that roote ſo deepe in them that 'twill not ſuddenly be weeded out, and that is of Swearing. Be pleaſed therefore after Chriſts method in delivering, and yours formerly in expounding, to tell me the meaning of the old Commandement which by the ſtile of the preface, [Ye have heard that it hath beene ſaid to them of old time] I collect to be the third of the ten Commandements?

The firſt part of it, [Thou ſhalt not forſweare thy ſelfe] is clearely the third Commandement; but the latter part [But ſhalt performe to the Lord thine oathes] is taken out of other places of the law, to explaine the meaning of the former, and to expreſſe it to be, as literally it ſounds, againſt perjury, or nonperformance of promiſſiory oathes;

But the third Commandement is in Exodus, [Thou ſhalt not take the name of the Lord thy God in vaine] is that no more, then [Thou ſhalt not forſweare thy ſelfe?]

No more undoubtedly, if either Chriſt may judge, who here ſaith ſo; or the importance of the words in the originall be obſerved. For to take or lift up the name of God, is an Hebrew ſtile, to ſweare; and the word [vaine] and [falſe] is all one, as 1 the Hebrew writers foreigngenerally acknowledge, 2. that of idle word enforceth, Matt. 12. 36. being there applyed to that not only vaine but falſe ſpeech v. 24. [He caſts out Divells by the Prince of Divels] 3. Becauſe the very word that Exod. 20. 7. is foreignrendred vaine in the third commandement, is uſed Deut. 5. 18. in the ninth commandement for (and is ſo rendred by us) falſe witneſſe. and ſo Pſ. 24. 4. lifting up the ſoule unto vanity (that phraſe of lifting up the ſoule, referring to that forme of ſwearing by the life) is expreſt in the next words, ſworne deceitfully. By all which 'tis cleare, that to take Gods name in vaine is to forſweare ones ſelfe.

But is nothing elſe reducible to this old Commandement?

Swearing ſimply taken, is not reducible, for beſides that Oecumemusthe expreſſe words of Moſes plainely permit it, thou ſhalt ſweare by his name Deut. 6. 13. 10. 20. The fathers ſay plainely, that to ſweare under Moſes was lawfull. Yet perhaps fooliſh, wanton, (ſure prophane blaſphemous) uſing of God's name may be reſolved to be there forbidden by reduction.

What then hath Chriſt ſuperadded to the old Commandement?

A totall univerſall prohibition of ſwearing itſelfe, making that as unlawfull now, as perjury was before.

Are no kind of oaths lawfull now to a Chriſtian?

That you may diſcerne this matter clearely and diſtinctly, you muſt marke two circumſtances in our Saviour's Speech, 1. That phraſe v. 37. but but let your communication, &c.] from whence one univerſall rule you may take, that to ſweare in ordinary communication, or diſcourſe, or converſation, is utterly unlawfull. 2. You may apply our Saviour's prohibition to the particular matter of Moſes his law forementioned, and that was of promiſſory (not aſſertory) oaths; and then adding to that the importance of the word [ſweare] as it differs from adjuration, or being ſworne, taking an oath adminiſtred by thoſe who are in authority, you have then a ſecond rule, That all voluntary, but eſpecially promiſſary oaths, are utterly unlawfull now for a Chriſtian.

What do you meane by voluntary oaths?

This, that no other impellent but my ſelfe, or my owne worldly gaine or intereſt extort from me: for of theſe you muſt reſolve, that if my oath be not either for the glory of God, (as Saint Pauls oath Rom. 1. 9. Gal. 1. 28. &c. which were to ſtand upon record to poſterity and to confirme the truth of God, being in his Epiſtles, whereas in all the ſtory of his converſation in the Acts we never find that he did ſweare,) Or for the good of my Neighbour, (wherein generally I as a private man am not to be judge, but to ſubmit to the judgement of the Magiſtrate legally calling me to teſtify my conſcience, or to enter into ſome oath for the good and peace of the publicke) or ſome ſuch publick conſideration, but only for my owne intereſt &c. it is utterly unlawfull.

Why did you adde, but eſpecially promiſſory oathes?

Becauſe thoſe are moſt clearely heare forbidden both by the aſpect theſe words have in the precedent, thou ſhalt performe thy oathes, and by the precept of Saint James in that matter. c. 5. 12. Let your yea, be yea; and your nay, nay; i. e. let your promiſes and performances be all one, (the firſt yea referring to the promiſe, the ſecond to performance) which he there mentions as a meanes to make all promiſſory oathes unneceſſary; for he that is ſo juſt in performing his word, there will be no need of his oath, and he that doth uſe oaths in that matter may be in danger to fall into lying or falſe ſpeaking, which is the meaning of thoſe words foreign i. e. foreign.which we there render leſt you fall into condemnation.

What is the meaning of thoſe ſeveralls that follow, Neither by heaven. &c? Nay it not be, that I muſt not ſweare by them, but only by God? Or not ſweare falſely, ſo much as by them?

No, but clearely this, that thoſe leſſer oaths taken in by ſome in civility to God, whom they would not invoke in ſmall matters, but yet would uſe this liberty of ſwearing by other inferiour things, are now utterly unlawfull; a Chriſtian muſt not uſe any of thoſe. Becauſe every of theſe are creatures of God (whoſe whole being conſiſts in reference to him) and not to be ſubjected to their luſt to be toſt and defamed by their unneceſſary oathes.

What is meant by the poſitive precept in the cloſe, [but let your communication be yea yea, nay nay.] Is it, as you expounded Saint James [Let your yea be yea, &c.] i. e. let your promiſes and performances be anſwerable to one another?

No, there is difference betwixt the phraſes, Let your yea be yea ſignifies that, (as on on the other ſide, yea and nay, ſignifies lovity, 2 Cor. 1. 19.) But let your communication be yea yea, is this, in ordinary diſcourſe you may uſe an affirmation (that is one yea) and if occaſion require an aſſeveration (that is another yea,) and ſo againe a negation and a phraſe of ſome vehemence (as a redoubling) to confirme it (that is nay nay:) and this will ſerve as a good uſefull meanes to prevent the uſe of ſwearing, by aſſigning to that purpoſe, ſome ſuch aſſeveration which will ſerve as well, and therefore Chriſt doth not only forbid any more then this, but in a manner direct to the uſe of this, as that which will help us to performe his precept.

There is yet one thing behind, the reaſon that this is back't with, for whatſoever is more then this, commeth of evill] what is meant by that?

Either that it cometh from the evill one, Satan, who makes men unapt to beleive without oathes, that ſo he may make the free uſe of them the more neceſſary: or from evill, i. e. that great kind of evill amongmen, the breaking of promiſes, from whence this cuſtome of adding oathes proceeds. By which is alſo intimated, that oathes are here by Chriſt forbidden, not as things in themſelves evill, but as things which are not to be uſed but in affaires of ſpeciall moment, a reverence being due to them, which are therefore not to be made too cheape.

§ 9 Of revenge, or retaliating evill.Be pleaſed then to advance to the next period, and the foundation of that laid as formerly in the words of the law, [An eye for an eye, and a tooth for a tooth,] which I ſee againe by the variation of the preface from that which was prefixt to the commands of the decalogue, not to be of that number, and yet is the phraſe alſo varied from that which was prefixt to that of divorce: There only [it hath beene ſaid] but here [ye have heard that it hath beene ſaid.] What is the reaſon of that?

It ſignifies that as it is leſſe then a commandement of the law (i. e. is no precept that every one ſhould thus require an eye of him who had put out his) ſo it is more then a bare immunity from earthly puniſhment to him that ſhould ſo require; (which I told you was all that was allowed in that of divorce,) the truth is, this was by the law of nature, and Moſes freely permitted (and no ſinne then chargeable on him that did ſo) that he that had loſt any member of his body might, by way of revenge or retaliation, legally or judicially require the like member of his, who had thus injured him, to be taken from him. Deut. 19. 21. though among the Jewes, this private men were not to do on their owne heads, but might by legall proceſſe, go to the Judges and require this due from them.

What hath Chriſt appointed in this matter?

'Tis ſet downe in theſe words, [But I ſay unto you that you reſiſt not evill.] Where the word which foreignwe render [evill] ſignifies not a thing but a perſon, the injurious man, or he that hath done the injury; and the word rendred [reſiſt] notes not that that our Engliſh commonly ſignifies; but peculiarly foreign, ut praepoſitio foreign non oppoſitionem ſed retributionem not at utin voce foreign & foreign & foreign ▪to retaliate, to returne evill for evill; by which interpretation it is directly anſwerable to what went before [eye for eye,] &c. and ſo is a denying to Chriſtians that liberty that before was allowed the Jewes; that of revenge, retaliation, returning thoſe miſcheifes to others, which we have received from them.

What plaine places of Scripture be there which prohibit this, ſo that I may be induced, by the analogy of them, to beleeve this forbidden here?

One plaine place there is, which ſeemes to me to be a direct interpretation of this, Rom. 12. 17. Rendering to no man evill for evill] ſo againe, v. 19. Avenging not your ſelves] i. e. thus rendring evill to evill:] which is farther explained by the following words, [but give place unto wrath] i. e. to Gods revenge, as it followes [vengeance is mine, I will repay it, ſaith the Lord.]

But how farre doth this precept of not revenging extend? To publicke Magiſtrates, or onelyonly to private perſons one toward another?

To this I ſhall anſwer by theſe ſeverall degrees. 1. That it doth not interpoſe in the Magiſtrates office, ſo as to forbid him to puniſh by way of retaliation, if the lawes of the land ſo direct him for his office being to preſerve the Kingdome in peace, Chriſt forbids not the uſe of any lawfull meanes to that end, but rather by the Apoſtle confirmes it in his hand, by ſaying, [he beareth not the ſword in vaine] and adding [he is Gods Miniſter, an avenger for wrath to him that doth ill.] By which is intimated that that ſword for vengeance, or puniſhment of offenders, which naturally belongs to God onelyonly, is as farre as reſpects this life, put into the hands of the lawfull Magiſtrate, with commiſſion to uſe it, as the conſtitution of the Kingdome ſhall beſt direct, either by way of retaliation, or otherwiſe; and what is done thus by him, is to be counted Gods vengeance executed by him; and ſo no more contrary to the prohibition of private revenge, then Gods owne retributions would be; which yet are mentioned by the Apoſtle as an argument to prove the unlawfulneſſe of ours, Rom. 12. 19. Avenge not your ſelves, but rather give place to wrath; leave all puniſhment to God, For it is written, vengeance is mine: By which connexion you may note by the way, that the motive why we ſhould not avenge our ſelves is (not that which ſome revengefull minds would be beſt pleaſed with, becauſe by our patience our enemies ſhall be damned the deeper, as ſome would collect from Rom. 12. 20. but) becauſe the priviledge of puniſhing offenders, i. e. of vengeance, belongs peculiarly to God, and to none but thoſe to whom for things of this life he is pleaſed to communicate it. Which I conceive to be the reaſon why upon this ground of vengeance belonging to God onelyonly, ſet downe in the end of Rom. 12; The thirteenth to the Rom. begins with obedience to the higher powers, and their being ordained by God, &c. This being thus ſet, it will follow 2^ly. That Chriſts prohibition belongs onelyonly to thoſe who have received the injuries, conſidered (whatſoever they are) as private ſufferers; and thoſe are forbid two things; 1. Taking into their owne hands the avenging of themſelves. 2. (and which is the ſpeciall thing in this place, the former being not by the law permitted to the Jewes themſelves, though among the Heathen it was generally thought lawfull to hurt them who had injured us) deſiring and thirſting, ſeeking and requiring even that revenge which the law of man affords, with this reflexion on himſelfe, for the ſatisfying his revengefull humour. This might Chriſt very reaſonably prohibit, it being before not commanded, but onelyonly permitted by Moſes law; though forbid the Magiſtrate thus to puniſh offenders he could not, without deſtroying that law, which indeed to have done would not be thought reaſonable for Chriſt, the greateſt part of the world being ſo farre from Chriſtians even now in times of Chriſtianity. Not that it is made utterly unlawfull by Chriſt to proſecute any who hath wronged me; and bring him to legall puniſhment; for that the law of man authorized and not contradicted by Chriſt, may and oft doth require of me; and there is great difference betweene revenge and puniſhment: Nor that it is unlawfull to require reparations for an injury done me when the matter is capable of it; nor to doe the ſame for the good that may accrue to my brethren by the inflicting ſuch exemplary puniſhment on offenders; but that to require this for the ſatisfying of my owne revengefull humour beſides or without the reparation of the damage received by me, (as generally it is when I require an eye for an eye; for in that caſe the pulling out of his eye will contribute nothing toward the helping me to mine againe) or againe to require it in contemplation of the farther inconvenience that may poſſibly befall me another time if this paſſe unpuniſhed, is thought fit by Chriſt to be interdicted us Chriſtians; who are bound, 1. By gratitude for what Chriſt hath done to us in pardoning of injuries, to goe and doe likewiſe, i. e. to pardon and not revenge injuries. 2. By the law of faith to vanquiſh ſuch feares, and depend on Gods providence to defend us for the future, and not to be ſo haſty and follicitous in uſing all poſſible meanes, however unlawfull, for the future ſecuring of our ſelves. And all this ſeemes to be the literall importance of that phraſe, Rom. 12. 19. [Not avenging our ſelves,] Whatever avenging is lawfull, that is not which reflecteth upon our ſelves, and our owne immoderate paſſions; whether that of anger, or that other of deſire, a branch of which is this wordly carking.

From theſe two thus ſet it will appeare thirdly, what is to be ſaid of warres betweene one Kingdome and another, which are of a middle nature betweene the revenge of the Magiſtrate upon the offender within his juriſdiction, and the revenge of one private man upon another; this being betweene equalls, and ſo not of the firſt kind; and yet betweene publicke perſons or bodies, and ſo not of the ſecond, which conſequently will be onelyonly ſo farre lawfull, as it agrees with the firſt; and unlawfull as with the ſecond.

In what respect may warre be lawfull? Or is it at all ſo?

That it is not abſolutely unlawfull, appeares 1. By the Baptiſts anſwer to the ſouldiers when they came to his Baptiſme, Luk. 3. 14. where he forbids them not that calling as unlawfull. 2. By Chriſts commending the Centurions faith who was then a Souldier. 3. By Pauls uſing a band of ſouldiers againſt the Treachery of the Jewes. 4. By Saint Peters baptizing of Cornelius without his giving over the military imployment. Now in what reſpect warre may be lawfull, will appeare, if we obſerve the cauſes of it. 1. If it be for the ſuppreſſing of a ſedition or rebellion at home, it is clearely lawfull for the lawfull Magiſtrate, as having the power of the ſword, 1. To preſerve the peace of the land. And 2. To puniſh and ſuppreſſe the diſturbers of it. In which caſe it is impoſſible any warre ſhould be lawfull on both ſides; there being but one ſupreme power in any Kingdome, (whether that conſiſt of one, or of more perſons) and to that belonging the power of the ſword, which whoever elſe taketh into his hand in any caſe uſurpeth it, and therefore ought to periſh by the ſword. 2. If betwixt one Kingdome and another, then the warre may be lawfull againe, in caſe one Kingdome doth attempt the doing any eminent injury to another, which by a warre may poſſibly be averted from thoſe whom the Magiſtrates office binds him to protect. An eminent injury I ſay, and that which is more hurtfull then warre, or taking up of armes, and that againe, when there is no arbitration, or other meanes of debating ſuch controverſies, or averting ſuch injuries to be had. And with theſe cautions, To hurt no peaceable man, as neare as may be; To ſhed as little bloud as is poſſible; Not to protract it out of deſire of revenge, or gaine; Not to uſe cruelty on captives, on thoſe that yeild themſelves, that deſire quarter, on women, children, husbandmen, &c. To give over warre when any reaſonable termes of peace may be had; To take away nothing from the conquered, but the power of hurting. In theſe caſes and with theſe cautions as it is lawfull to the Supreme Power to uſe armes, ſo is it alſo to others his Subjects that have commiſſion from him, if they be ſatisfied of the juſtice of the cauſe; it being not imaginable that any. Magiſtrate ſhould by his owne perſonall ſtrength protect his Subjects without the aſſiſtance of others with him.

But is it lawfull for a private man for the repelling of any the greateſt injury from himſelfe to kill another? Or if it be not, how can this warre againſt thoſe who are not our Subjects and Rebels, but thoſe who are out of our power, and over whom we have no juriſdiction, and ſo we are but private men in respect of them) be accounted lawfull, ſeeing it is ſure more ſinfull to kill many then one?

To the firſt part of your queſtion I anſwer, that a private man may not, by the law of Chriſt, take away anothers life, for the ſaving his owne goods, or the repelling any ſuch kind of injury from himſelfe, becauſe life is more then goods: but if his life be attempted alſo, and no probable meanes to ſave it but by taking away the others life, it may then be lawfull to take away his life; Chriſt having interpoſed nothing to the contrary, (where yet he that to ſave anothers life, or rather then take it away, ſhould venture and loſe his owne, may be thought to doe better and more honourably, in imitating Chriſt who laid downe his life for his enemies.) This then being granted, I ſay yet to the ſecond part of your queſtion, that the ſame rule cannot be extended to the making of warre unlawfull. 1. Becauſe the Supreme Power who is ſuppoſed to mannage the warre, hath the ſword put into his hand by God, (which the private man had not;) and that not onelyonly to puniſh Subjects, but alſo to protect them: 2. Becauſe it is his duty ſo to doe, which he may not, (without ſinne againſt them, and failing in diſcharge of truſt) neglect; whereas the private man having power of his owne goods, may recede from that naturall right of his; deny himſelfe, to follow Chriſt; and for his life it ſelfe may better thus part with it, by leaving it to Gods tuition, then the Magiſtrate can another mans, being entruſted by God to defend it, and by oath bound to performe that part of his duty. And for the number of thoſe whom a warre endangers to kill, that will be countervailed with the number of thoſe whom it is intended to preſerve, whoſe peace and quiet living, if it may be gotten, is more valuable to them then life it ſelfe deprived of that.

Well then, ſuppoſing warre to be lawfull, and theſe two kinds of warres to be ſuch, What other kinde of lawfull warres are there? Or be there any more?

It will be hard to name any other; and yet I ſhall not peremptorily ſay there is no other, becauſe ſome other perhaps may be found which will beare proportion to one of theſe.

It will be eaſier to informe you in this matter by telling you what be the ſpeciall ſorts of wars that are unlawfull.

What be they?

1. When one Nation fighteth with another for no other reaſon but becauſe that other is not of the true Religion; this is certainly unlawfull. For 1. God hath not given any nation this juriſdiction over another. And 2. 'Tis againſt the nature of Religion to be planted by violence or conſequently by the ſword; and therefore much more is this unlawfull for Subjects to doe, againſt the lawes and governours under which they are placed.

But is not Religion the moſt precious thing of all? What then may we fight for, if not for that?

It is the moſt precious thing indeed, and that to be preſerved by all lawfull, proper, proportionable meanes; but then warre or unlawfull reſiſtance being of all things moſt improper to defend, or ſecure, or plant this; and it being acknowledged unlawfull for Peter to uſe the ſword for the defence of Chriſt himſelfe, to doe it meerely for Religion, muſt needs be very unlawfull. Religion hath ſtill been ſpread & propagated by ſuffering, & not by reſiſting: and indeed it being not in the power of force to conſtreine my ſoule, or change my Religion, or keepe me from the profeſſion of it, armes or reſiſtance muſt needs be very improper for that purpoſe.

What other warre is unlawfull?

All manner of invaſive warre for the enlarging of our territories; for the revenging of an affront; for the weakning of thoſe that we ſee proſperous, and conſequently ſuſpect it poſſible for them to invade us for the future; or in any caſe, unleſſe perhaps to get ſome reparation for ſome eminent injury done to our nation which the nation cannot reaſonably beare, nor yet hope for any other way of reparation.

What is required to make it lawfull for any private man to take armes?

Commiſſion from the Supreme Powers under which he lives, and to whom he is a Subject, and who have the power of the ſword in their hand; and therefore as in obedience to them, it is poſſible for a private man lawfully to take armes, even when the Governours do it unlawfully, ſuppoſing that he thinke the cauſe good upon the Supreme Powers undertaking it; ſo he that takes up armes only for hire, or hope of honour &c. under one who is not his Magiſtrate, may, though the cauſe be juſt for which the Generall fights, commit ſinne in fighting under him.

What is there more that you thinke fit to teach me from this precept of not retaliating, or not av enging the injurious?

It will be beſt given you by proceeding, and obſerving what Chriſt addes on the backe of this prohibition. But whoſoever ſhall ſmite thee on thy right checke, turne to him the other alſo &c.

What is generally obſervable from thoſe additions?

1. The occaſion of them, 2. The generall nature of them wherein they all agree and accord.

What is the occaſion of them?

Chriſt's foreſight of an objection, which upon occaſion of the prohibition precedent, men would be apt to make, thus: If when one doth me an injury I may not revenge it on him my ſelfe, or require a legall revenge upon him, then by this eaſineſſe he will be taught to multiply thoſe injuries; to ſmite me on the other cheeke, when he ſees me take that ſo patiently; to take away my cloake alſo, if I am ſo tame as to let him carry away my coate without any payment; to make me goe a ſtage of two miles with him next time, if I take the firſt oppreſſion ſo patiently. To this foreſeen objection, our Saviour anſwers by commanding us to performe the former duty, and put this feared hazard to the venture, intimating that this is not ſure to be the reward and conſequent of ſuch patience. But yet if it ſhould be certainely ſo, yet we Chriſtians muſt rather ſubmit to this alſo, then give the raines to our revenge on that conſideration; we muſt venture that conſequent with Chriſt who hath commanded us this patience, and be armed for the worſt that can befall us in his ſervice. From whence you ſee what obligation it is, that lyes upon us toward thoſe acts which are accounted ſo ridiculous among men. Not that we are preſently to turne the left cheeke to him that ſtrikes us on the right, to give the cloak to him that takes the coate, &c. but to performe the precept of non-revenge, and not to be tempted from it by any foreſeene inconvenience: Yea and really to make that adventure, if I cannot performe that obedience without it, rather let him take the cloake alſo, then ſeeke wayes of revenge for ſuch former treſpaſſes. Which will be nothing unreaſonable, if we conſider, 1. That Chriſt can preſerve us from farther injuries if he think good, as well without as with our aſſiſtance; and indeed that patience is oft bleſt by him to be a more proſperous meanes of this, then ſelfe revenge would be; it being Chriſt's tryed rule to overcome evill with good, 2. That if we ſhould chance to ſuffer any thing by obeying him, he will be able to repaire us in another world.

What now is the generall nature of theſe appendant precepts, wherein they all agree and accord?

That they are all tolerable and ſupportable injuries both in reſpect of what is done already, and what may be conſequent to our bearing them. For thus the loſſe of the coate, or cloake alſo is a moderate injury; the ſmiting on the cheeke or cheekes a very unconſiderable paine; and only valued for the contumely annext to it, which yet Chriſtians had beene before, v. 11. (and ſhould after by the ſufferings of Chriſt be) taught to ſupport cheerefully; and the going a mile or two a very tollerable invaſion on their liberty, and a very eaſie poſt, being compared with the ordinary ſtages, and from thence 1. The reaſonableneſſe and agreeableneſſe of Chriſts commands to our ſtrength appeares; that he provides us ſuch eaſie yoakes and light burthens. even when we thinke he uſeth us moſt hardly, 2. The indulgence which he allowes us in matters of greater concernment; where the damage or treſpaſſe is not ſo ſupportable, he there intimates a liberty to uſe ſome meanes to ſave or repaire our ſelves, (which may be extremely uſefull if not neceſſary to our temporall Subſiſtence) though not to worke revenge on the enemy for what is paſt, by exacting any puniſhment on his perſon, by endeavouring to trouble him, who hath troubled us, (which cannot bring in any profit to us.)

What now is particularly obſervable from each of theſe, and 1. from the firſt?

That for light injuries done to our bodies which leave no wound behinde them, nor are the diſabling or weakening of our bodies, nor bring any conſiderable paine with them, we are not to ſeeke any way of private, no nor ſo much as of legall revenge, no not though the injury were a contumely alſo, and the putting it up, a reproach in the account of the world, and withall a poſſible nay probable meanes to bring more upon me of the ſame making, this thus ſet, is my Chriſtian duty, which I cannot omit without ſinne; and which for us to performe or Chriſt to command is ſo farre from unreaſonable, that the contrary if we obſerve the experience of it, is much more unreaſonable, and the ſeeking revenge ordinarily ſubjects us to greater inconveniences, to more and more dangerous blowes, many times, if we become our owne champions, and avenge our ſelves; and to more conſiderable trouble and charge, if we ſeeke it from the Court of Judicature.

What do you in particular obſerve from the ſecond?

1 The word rendered [ſue at foreignlaw] may alſo ſignifie to ſtrive, or contend with thee any other way, and ſo take away thy coate from thee, (and in this caſe rather looſe that and more, then either hurt or maligne him) and 'tis not improbable that it may ſo ſignifie here, becauſe Saint Luke reades [him that taketh away thy coate, forbid not. &c.] i. e, do not by contrary foreignviolence or hurting of him thus repell him. If it referre to the former, then we learne that ſuing at the law, though it be meant as a remedy for treſpaſſes, is oft uſed as an inſtrument to do them. 2. That another having wronged me by a ſuit, and gotten an unjuſt verdict againſt me doth not make it Chriſtian for me to attempt the like on him. 3. That I muſt not ſtand ſo punctually on my right of dominion or propriety in my goods, as to deſigne revenge on every one whoſoever ſhall in the leaſt matter intrench on it, which, beſide that Chriſt's prohibition makes ſinne in a Chriſtian, the very delayes, and expencefullneſſe of Courts makes unreaſonable and abſurd for any man to do. Many loſſes are more ſupportable. then ſuch a coſtly meanes of repairing them: Yet this not ſo farre to be extended, but that he that 1. By no arbitration can get his owne. Or 2. that deſires only to obtaine deciſion of any controverſie, Or 3. he that by this meanes may defend a widow or orphane, Or 4. provide for his owne family. Or 5. enable himſelfe to releive the poore, may lawfully in a matter of great moment enter a ſuit at law.

What from the third?

That the ſame rule holds for my liberty, that did for my body and eſtate, that every diminution of it muſt not enrage me either to a private or legall revenge on the invader: the ſumme of all is, that ſmall ſupportable injuries of any kind we Chriſtians muſt beare without hurting againe, or ſo much as proſecuting or impleading the injurious. In weightier and more conſiderable matters, though we may uſe meanes. 1. To defend our ſelves. 2. To get legall reparations for our loſſes, yet even in thoſe the giving any way to revengefull deſires, or deſireing to give him any ſmart, or paine that brings no reall gaine, or eaſe, or advantage to us, ſave only the ſatisfying our revengefull humour, is ſtill utterly unlawfull.

But what is that, that followes in the cloſe of this period, v. v. 42, Give to him that asketh thee, and from him that would borrow of thee turne not thou away?] And how comes it in this place?

The ſubſtance of it is a command of univerſall, unlimited liberality according to our power to all that are in need, and a direction to one ſpeciall kind of workes of mercy, the lending (without all exaction of uſe for the loane) to thoſe, that are in preſent want, and may by ſuch preſent ſupplies for preſent exigence, be taught a way of thriving in the world, and getting out from thoſe difficulties of fortune. In which caſe the lending for a time, and after that time the requiring mine owne againe, may do ſome men as much, perhaps more good, by obligeing them to induſtry, and providence, and fidelity, then giving to ſome others might have done.

What connexion is there betwixt this precept of liberality, and the non-revenge immediately preceding.

'Tis this, 1. That forgiving, and giving, the two ſpeciall workes of our charity toward men, ſhould alwaies go together; one never doth ſo well, as when tother is joyned with it. Revenge will blaſt our liberality; and the coveteous illiberall heart will defame the moſt perfect patience. 2. That the practice of liberality will helpe us to thinke it reaſonable not to meditate Revenge, and withall demonſtrate our patience of injuries &c. to be no puſillanimous cowardly act, becauſe I dare not reſiſt him, but only an act of obedience unto Chriſt, in doing as he hath done, both for patience and liberality, my Christian charity obligeing me to one as well as tother.

§ 10 Of loving enemiesWhat now is the ground-worke of the next period?

The repetition of the old law of loving neighbours and hating enemies.

Is there any ſuch thing in the law of Moſes, or Nature, that we ſhould hate our enemies, and love none butneighbours?

I ſhall tell you as clearely as I can what both thoſe lawes have done, in this matter.

What hath the law of Moſes done?

For the loving of the Neighbour, i. e. the fellow Jew, it hath commanded to love him as thy ſelfe, Lev. 19. 18. and not to avenge nor beare any grudge againſt him; from which, though it were no excluſion of the like to other country-men, yet 'tis very true that the Jewes tooke occaſion of advantage to deny all kindneſſe and exerciſe of offices of common humanity to all others unleſſe they became Proſelytes to them, Now this they did without any authority of their law, which therefore Chriſt by the parable of the good Samaritan, ſhewes to belong to the loving of (and ſhewing mercy to) others beſide their owne country men, and extending the meaning of the word [neighbour] to all thoſe who are of the ſame common ſtocke with us, and are men as well as our ſelves: though the truth is, God by preſcribing the Jewes peculiar meates, and forbiding others that were familiarly uſed by the Nations, did conſequently interdict them any ſpeciall familiarity of converſe with the Nations; by way of caution, leſt they ſhould be corrupted by them who were at that time ſo extremely Idolatrous; which rule conſequently was to be accounted temporary, and to laſt no longer then the reaſon of it. But then, for the hating of enemies, it is not to be thought that there was any ſuch precept given to them, of hating, either all but their owne country men, or even all their very enemies. Thus much only toward it we finde in the law, that though the Jewes were commanded to do courteſies to their enemies of their owne country, to reſcue the enemies Oxe out of the ditch, &c. yet they are forbid to enter any friendſhip, affinity, league with the ſeven nations, Hittites, Amorites, &c. or to ſhew any mercy to them; which yet muſt not be extended to the commanding all manner of mortall hatred againſt them, but this within certaine limits; they were to offer them conditions of Peace, and to permit them to redeeme their lives, if they deſired it, by ſervitude, Deut. 20. 10, 11. and though upon not accepting of conditions of peace, they were to have no pity on them, but to deſtroy them utterly, yet this belonged only to thoſe of that age; Solomon doth not ſo, but only levies a tribute of bond-ſervice upon them 1 King. 9. 20, 21. After the ſame manner were they to deale with the Amalekites, to have warre with them for ever. Ex. 17. 16. Deut. 25. 19. and with ſome difference, with the Moabites, and Ammonites. In all which nothing can be obſerved contrary to the law of nature, or humanity; for the ſame power that the Magiſtrates on earth have over malefactors, the ſame ſure muſt be yeilded God over Nations and Governours of them, to put them to death by what meanes he pleaſe. This execution he was pleaſed to commit to the people of the Jewes, after a long time of patience, when thoſe natione had filled up the meaſure of their rebellion, Lev. 18. 14. So that this of hating enemies] cannot be accounted of as any common generall command, for it held not generally againſt any but theſe forenamed nations; but as a speciall, particular ſentence of Gods, to be at that time executed on them. And although, the truth is, the Jewes did generally reſolve it lawfull to kill or ſpoyle any that were ſtrangers from the religion of the true God; yet by the limiting of Gods command for ſuch execution to theſe forenamed, and that with this reaſon, becauſe they had fill'd up the meaſure of their iniquities (which when it is, none but God can judge of) 'tis evident that this was an errour in the Jewes, and that the rather becauſe at this time when Chriſt ſpake, they were ſubject to the Romanes, and had no power of the ſword in their hands; in which caſe thoſe former commands of warre with Ameleck, (much more with other idolatrous Nations, againſt whom it was not appointed) became utterly out-dated, and the law of nature was to prevaile; which commends love and charity to all men.

You promiſed alſo to ſhew me what the law of Nature had done in this matter. I pray what is it?

We have no better way now to judge of that then by the writings and ſayings of the wiſeſt naturall men; the ſumme of which is this; That all men are to be loved and obliged by us; No man to be hurt or diſobliged but he who hath firſt injured me; in which caſe the great Philoſopher thinkes it a reproveable thing to love an enemy, Ariſt: Top.(as to hate a friend) but withall, the moderateſt, and wiſeſt, and moſt elevated minds, though they would not command or oblige all men to love enemies, doe yet commend it as moſt honourable ſo to doe, and give many excellent reaſons for it; and conclude, that the wiſe and good man hath no enemy. So that from all this the ſhort is, that the Jewes taking ſome advantage from thoſe forementioned commands of Moſes, and miſtaking them, did thinke it lawfull to hate others of different Religions, i. e. all other Nations, (and the ſame may be obſerved of the Grecians toward the reſt of the world under the title of Barbarians) but in this did they both againſt the law of Moſes, as hath beene ſhewed, and againſt the law of Nature; by which, hating or hurting is avowed onelyonly in caſe of injuries done, and even then alſo the contrary commended; and ſo that which Chriſt hath here to doe, is partly to recall and reforme the Jewes to the law of nature, and to command that which that commended, partly to advance and ſet it higher then the law of the Jewes had required of them before.

What then is now the law of Chriſt in this matter?

It is ſet downe, v. 44. But I ſay unto you, love your enemies, &c. to the end of this Chapter. The ſumme of which is, that other mens faults or ſinnes againſt us (nay againſt God himſelfe, for the Jewes enemies, the people of the ſeven Nations, Amorites, &c. being moſt deteſtable ſinners before God, are here referr'd to in this word, Enemies) give not us any diſpenſation for the non-payment of that great debt of our nature, love to all our kind. 'Tis true indeed the paſſions and affections that our nature is ſubject to, doe incline us to revenge againſt our enemies; or if we can conquer that, yet we cannot chooſe but make a diſtinction betweene freinds and foes, and at leaſt have a great coldneſſe and indifference to thoſe who have deſerved ſo ill at our hands. But Chriſt is come to mortify thoſe affections of rage and revenge; and to leade us higher then nature would bring us; to affections, and words, and actions of kindneſſe, and benignity to thoſe that have expreſt the contrary of every of theſe toward us.

But is it not aboundantly ſufficient, if my affections and behaviour toward mine enemy, be not like his to me, unkind, retaliating of injuries, &c? Is there any more required of me?

Yes undoubtedly, of a Chriſtian; who is to tranſcribe that copy, that Chriſts owne dealing with us when we were enemies, did ſet us. I muſt not onelyonly negatively not hate, or curſe, or purſue with injuries; but love, and bleſſe, and doe good, and pray for my greateſt enemy.

What is meant by Loving him?

That denotes the affection of charity, and kindneſſe, and benignity toward him: 1. Wiſhing him all the good in the world, but that eſpecially which he moſt wanteth, the good of his ſoule, conviction of ſinne, reformation, &c. 2. Pitying and compaſſionating him, and that the more for being mine enemy, becauſe that implies a ſinne in him, which is of all things the moſt proper matter of compaſſion. 3. Being cordially affected toward him.

What is meant by Bleſſing him?

The word in Greeke, and the oppoſition to curſing, (i. e. evill or bitter ſpeaking) noteth kindneſſe and foreign.freindlineſſe of language; giving them all freindly and courteous words, who have nothing but railing and evill ſpeaking for us; commending in them whatever is capable of it, though they doe nothing but defame and backbite us.

What is meant by Doing good to them?

All outward reall effects and actions of charity. Such are almes if they be in want; feeding, giving to drinke, clothing them, when they are hungry, thirſty, naked; comfort if in any diſtreſſes; Counſell if in any difficulty; reſcuing their goods, &c. if we ſee them in danger; admoniſhing them in a freindly manner, and ſuch as may be moſt likely to prevaile with them when we ſee them falling into any ſinne, reproving and correcting fatherly, when we ſee them fallen: In a word, contributing our utmoſt to the good of their bodies, eſtates, families, reputations, but eſpecially their ſoules; and all this without any tincture of our revenge, or rage mixing with it.

What is meant by Praying for them?

Deſiring of God for them whatſoever they want. 1. Pardon of ſinne with an expreſſion of my free pardoning them. 2. Grace for amendment of life. 3. All other bleſſings temporall and ſpirituall which they ſtand in need of.

This is a duty of ſome difficulty, what helpe can you direct me to, to facilitate the performance of it?

Many conſiderations there are which will tend to that end. Three there are here named.

What be they?

The firſt is the example of God, who ſheweth mercy to ſinners, who are his enemies; and in the outward diſſpenſation of temporall bleſſings, giveth as liberall a portion many times to the wicked, unthankfull provokers, as to his good ſervants; and for the common advantages of life, Sunne and Raine, diſpenſeth them generally in an equality to all. And then for us to doe the like, is a God-like thing; the greateſt dignity that our nature is capable of.

What is the ſecond helpe?

The conſideration of the reward which God hath decreed for ſuch who doe this, and that proportioned to their actions; retribution of good to evill, of mercy and happineſſe, though we are ſinners and enemies. Whoſoever doth but thinke of that, how much the joies of Heaven for eternity are beyond the pleaſure of a little revenge for the preſent, will never thinke fit to make ſuch an unequall exchange, to loſe ſo rich a reward for ſo poore a pleaſure.

What is the third helpe?

The conſideration of what is done by all others the vileſt and wickedeſt men in the world. For ſuch were the Publicanes accounted, and yet they could thinke themſelves obliged to love their freinds, and ſatisfy that obligation; they could uſe civilities, and courteous compellations and ſalutations to their neighbours, &c. And if we who are bound to exceed the Scribes and Phariſees, the ſtricteſt ſect among the Jewes, ſhall be but in the ſame ranke with Publicanes, (who are otherwhere put with heathens, and harlots, and ſinners) the vileſt and moſt abominable of all men; this will ſure be a great reproach to us Chriſtians.

What other motives can you adde in this matter, why I ſhould love my enemies?

1. That by this meanes I ſhall conquer my ſelfe, my unruly paſſions, with a moſt glorious heroicall peice of victory. 2. That by this I ſhall preſerve my ſelfe in a great calmeneſſe and quiet of minde; which thoughts of revenge wholly deprive me of. 3. That this is of all others the moſt probable way of overcoming my enemies; Revenge being a meanes of exaſperating and enflaming him, charity of melting him. Which if I doe, I firſt get a freind for an enemy, and ſecondly, have the honour and claime to the reward due to them, that convert ſinners from the errour of their wayes. 4. That this is a way of excelling all other men in the world; none but Chriſtians thinking themſelves obliged to doe this. 5. That this is the ſpeciall way of Chriſtian perfection, and is ſo called in the cloſe of this Chapter, Be ye perfect, as your Father which is in Heaven is perfect. In ſtead of which, Saint Luke reads, 6. 36. Be ye mercifull, &c. nothing this mercy, or almes, or benignity to enemies to be the higheſt degree of Chriſtian perfection.

I beſeech God by his renewing quickning spirit to mortify the contrary ſinne, and worke this truly Chriſtian grace in my heart. You have paſt through the fifth Chapter, and ſo Chriſts Reformations of, and Additions to the Old Commandement. I will not queſtion why Chriſt reformed or improved no more of them, it is ſufficient to me that he hath not; which being an act of his wiſedome, it is not forman to queſtion, but acquieſce in.

You judge aright, yet doe I conceive that two other Commandements of the ſecond Table Chriſt hath improved in this Sermon. The ninth there of not bearing falſe witneſſe, he hath improved into not judging, c. 7. 1. the laſt of not coveting, into taking no thought, c. 6. 25. &c. And as for the fifth (which is the onelyonly one of the ſecond Table now left out, there may be particular reaſon for it, becauſe that honour of father and mother, obedience to ſuperiours, Magiſtrates; &c. was by the Jewiſh law advanced ſo high, even to prohibiting of thoughts of evill againſt ſuch (which ſay the lewes, is the onelyonly caſe wherein thoughts are prohibited) that there was no need or almoſt poſſibility of ſetting it higher. Let us now proceed to the next, the ſixth Chapter, and conſider what firſt we ſhall fall upon.

A Practical Catechism, Book 2

p. 120LIB. II.

LIB. II.