Expositions Upon Matthew 1-10, Treatise · Chapter 5 · Section 19
Means to live ſavoury Lives free from Scandall.
1 Make conſcience of ſinning in ſecret, if not, thou maiſt look when God may give thee up to ſcandalous ſin, Prov. 26.26. Whoſe hatred is covered by deceit, his wickedneſs ſhall be revealed before the whole congregation. Becauſe David made little conſcience of ſinning in ſecret, 2 Sam. 12.12. in that he ſo cunningly ſlew Uriah and took his wife, hence the Lord ſays, Thou didſt it ſecretly, but I will do this thing openly; I will reveal thy ſcandalous ſins in their puniſhments, to all Iſrael.
2 Take heed of ſuch ſins as are wont to ſpot Chriſtians, as 1 Worldly mindedneſs, Phil. 3.19. 1 Cor. 7.29. 2 Cenſoriouſneſs. Its ſawcineſs in us to judge another mans ſervant, Rom. 14.4. 3 Janglings 1 Cor. 1.11.3.3. 4 Telling uncertainties for truths, Pſal. 119.29. 5 Rents and diviſions, becauſe of difference of judgement. This evil age hath added this new ſin not known in the Apoſtles times. 6 Detraction, James 4.12. Speak not evil one of another brethren. 7 Denial of the truth, Jude 4. new aſhamed are they that have denyed the truth, either in doctrine or practice, to look other men in the face? 8 Venturing upon things that are not expedient, they ask, Is the thing lawful, then preſently they do it: an action may be lawful yet varied with ſome circumſtance of calling, age, &c. it may be inexpedient, 1 Cor. 10.23. all things are lawful, but all things are not expedient. 9 Unpeaceableneſs and ſtrife, ſuch was the differences betwixt ſtrong and weak, Rom. 14.13.
3 Look upon the falls of others, and tremble at them, as Lot, Aaron, David, Peter, the inceſtuous perſon. Let us then do as Marriners who ſteer off from that rock where others have ſuffered ſhipwrack.
4 Look upon the miſeries that follow the ſcandalous ſins of Chriſtians, as 1 Horrour: the inceſtuous perſon was ſo troubled for the offence he had given, that he was like to have been ſwallowed up with too much ſorrow, 2 Cor. 2.7. 2 Puniſhment, 2 Sam. 12.14. Becauſe by this deed thou haſt given great occaſion to the enemies of the Lord to blaſpheme, the child that is born unto thee ſhall ſurely dye. So reproach is another puniſhment: all ſins are called by the name of reproaches, how much more are ſcandalous ſins reproaches? Rom. 15.3.
5 Nouriſh Gods fear, Levit. 19.14. Thou ſhalt not lay a ſtumbling block before the blinde, but ſhalt fear the Lord thy God, Nehem. 5.9. Ought we not to walk in the fear of God, becauſe of the heathen that are round about us? q. d. Gods fear is a ſpecial preſervative from ſcandalous ſins. The fear of the Lord is clean, Pſal. 19.9. Hence Abraham would not contend, Gen. 13.6, 7. 1 Cor. 6.1.
6 Mourn for other mens ſcandals. He that can truly mourn for ſcandalous evils in others, will hardly venture upon them himſelf. Ezra 9.1, 2, 3, 4. Ezra when he heard that the Prieſts and Levites had taken of the daughters of the heathen to wife, and that the Princes and Rulers were chief in this treſpaſs, he rent his garment, and ſat aſtonied; Beſides thy mourning for another mans ſcandal may occaſion the ſcandalous perſon to mourn for his own ſin. And ſo much the more ſhould we mourn for ſuch ſcandals, becauſe often they are ſpiritual judgements to puniſh unprofitableneſs under ſpiritual bleſſings, that they who would not be won by the holy examples of ſome, might be hardned by the evil examples of others.
V. 14. Ye are the light of the world; a city that is ſet on an hill cannot be hid.
Here is another Metaphor whereby the Lord commends unto us an holy example, viz. to ſhine before others by life and doctrine: There would be much fewer wicked men then are (in likelyhood) if we would be ſuch Chriſtians as we ought to be; if we would do good for evil, if we would patiently bear revilements. One Paul drew many to the faith; if all the Saints were ſuch how many would be converted?
For application, 1 It taxes them who having ſuch holy examples remain in darkneſs, and love darkneſs more then light, Phil. 2.19.
2 To ſhine forth in holy example, 1 Theſſ. 5.5. We are all children of the light, therefore let us not ſleep as do others, but let us watch and be ſober. v. 6. Be like John, a burning and ſhining light, Joh. 5.25. to ſhine as lights in the world, holding forth in your practiſe the word of life, Phil. 2.15. the Apoſtle alludes unto thoſe fires and candles that are lightned and fet up on high, near unto ſome rocks and quickſands, that Marriners and Seamen that ſail that way may eſcape ſuch rocks and ſands.
A city that is ſet on an hill] A third Metaphor to commend to Chriſtians an holy example. Look as a city built upon an hill is viſible to all, ſo are the virtues and vices of Chriſtians, when their lives are holy they draw many to Chriſt, when they are corrupt they turn many from Chriſt.
Neither do men light a candle and put it under a buſhell, but on a candleſtick] A fourth Metaphor or ſimilitude is taken from a candle ſet in a candleſtick, that gives light to them in the room, ſuch was Joſhua and Zerubbabel, Zach. 4.11. this was ſignified by the candleſtick in the midſt of the tabernacle and temple, yea the ſeven Churches are called candleſticks, Rev. 1.20. Churches ought not to meet in ſecret, I mean for worſhip, unleſs in ſome unuſual caſe.
V. 16. Let your light ſo ſhine before men, that they may ſee your good works and glorifie your father in heaven.
Let your light ſo ſhine before men] n this verſe 2 things:
1. A duty, Let your light ſhine before men. 2 The ends of the duty;
1. That men may ſee your good works: 2 may glorifie Gods:
1. The duty [let your light ſo ſhine before men.]
Obſ. Chriſtians ought to ſhine as lights to others.
Ob. But we are bid to do good in ſecret.
Anſ. Auguſtine anſwers, he doth good, not that he may be praiſed, but God glorified in him; he that doth this need not fear to be ſeen of men.
1 From the ſtate of converſion, Eph. 5.8. Ye were once darkneſs, now ye are light in the Lord, walk as children of the light, 1 John 1.6.
2 That men may ſee your good works, not to ambition as the Phariſees who gave alms to be ſeen of men, Matth. 6.1. but to converſion to draw others to the faith, not that you may be ſeen ſave in the praiſes of God, Aug. in loc. Tom. 10. de verb. dom.
3 That men may glorifie our heavenly father] 1 By receiving and approving the heavenly doctrine that you profeſs, Song. 6.1. The daughters of Jeruſalem ask the Church, Whither is thy beloved gone that we may ſeek him with thee?
2 By converſion to the ſame faith, 1 Pet. 2.12. Having your converſation honeſt among the Gentiles, that they may by your good works which they ſhall behold, glorifie God in the day of viſitation. 3 By thankſgiving for ſo great a favour, 1 Pet. 2.9. Praiſe him who hath called you from darkneſs to his marvellous light.
For application, let your light ſhine forth to others for theſe ends; teſtimony of conſcience before God, and teſtimony of a holy life before men. 2 Cor. 8.21. Providing things honeſt, not onelyonly in the ſight of the Lord but of men, be not content to ſhine onelyonly by doctrinals, for ſo did the Jewiſh teachers, Rom. 2.17, 18, 19. they were lights to them that were in darkneſs, and reſted herein, but ſhine forth alſo in practicals.
Moreover in all your holy walking propoſe this end, not that you may be magnified and lifted up above the ſtars, but that God may be glorified as the authour of that little good you do: the glory and praiſe of Chriſtians in heaven is Chriſt, as they are his glory & praiſe on earth, Luth. Tom. 2.94. So did John Baptiſt, Joh. 3.30. He muſt increaſe, I muſt decreaſe, 2 Cor. 4.5. We preach not our ſelves but Chriſt Jeſus the Lord, John 7.18. 1 Cor. 10.31. Rom. 14.7, 8. If any praiſe be caſt on thee, (as God hath made honour to accompany virtuous actions as the ſhadow accompanies the body, ſo hath God appointed eſtimation and praiſe to accompany a holy life) give this glory to God, Pſalm 115.1. Not unto us O Lord, not unto us, but to thy Name do we give praiſe.
There is a ſecret influence in holy example, though we ſpeak never a word. It will afflict our ſouls in death, not onelyonly to think of our perſonal evils, but of our exemplary evil.
2 Exhort. Where you ſee holy Examples to follow them, Luke 10.32. Shall God kindle Lights for us, as Sun, Moon, and Stars, and ſhall we not walk by their light? Shall God give us holy Examples and we not walk by them? Rom. 11.11. The Example of the Gentiles ſhall at length provoke the Jews to believe. As Chriſtians wrong the ſouls of wicked men when they do not give them an holy Example, ſo do wicked men wrong their own ſouls when they follow not that Example which is given them. A mans Life ſhews what his minde is, for by the endeavours of our daily converſation our natures not appearing are underſtood. Juſtin. Martyr ad Zenam & Serenum. p. 394.
That they may ſee your good works] 2. things. 1. What a good work is, 2. What properties are requiſite.
1 What it is. Anſw. It's any thing commanded by God, and done by a regenerate man, ſo that 1 it muſt be commanded by God, Mic. 6.8. He hath ſhewed thee O man what is good, and it muſt be the work of a man whoſe perſon is accepted in Chriſt, Matth. 7.16. Make the Tree good that the Fruit may be good, Rom. 8.8. They that are in the Fleſh cannot pleaſe God. For as the ſins of believers do not redound to their perſons to make their perſons wicked, no more do the works of wicked men materially good (as almes, bounty, &c.) redound to the perſons of wicked men to make their perſons righteous; Prov. 15.8. Eſa. 66.2.
2 The properties of a good work, beſides theſe two laid down, as 1. commanded of God, 2. done by a perſon accepted ſo.
3. It muſt be done in a right manner, as God hath ſet down Heb. 8.5. See thou make it according to the pattern ſhewed thee in the Mount, John 14.31. as my father gave me a command, ſo I do: not onelyonly what he commanded, but as he commanded.
4 It muſt be done to God, Zach. 7.5. To whom hav eye faſted, to me, even to me? Alms is a thing God commands, yet if therein we have vain-glorious ends, we have no other reward, but the praiſe of men, Matth. 6.1, 2. Yet this ſingle circumſtance is not enough to make a work good, for ſome thinking to do God ſervice have killed his ſervants, John 16.2. and ſome meerly out of zeal to God, oppoſed Chriſtianity and went about to ſtabliſh their own righteouſneſs.
5 That which is a good work muſt be brought about by juſt and holy means, Rom. 3.8. We muſt not do evil that good may come, we muſt not lye for God, Job 13.6, 7. herein Rahab, the Midwives, Exod. 1.19. and Jacob are ſuppoſed to fail, Gen. 27.24.
6 It muſt have a good end. This is firſt in intention, though laſt in execution; Rom. 14.7, 8. None of us, That is, of us that are Chriſtians (though the world do otherwiſe) that lives to himſelf, and no man dies to himſelf, 2 Cor. 5.15. Jehu did a good work in deſtroying Baal out of Iſrael, 2 Kings 10. and Amaziah did that which was right in the ſight of the Lord, but not with a perfect heart, 2 Chron. 25.2. they had ſome ſelfiſh ends, as all carnal men have, in what they did.
Uſe. Learn how to judge of good works; they are good when thus qualified. Many things glorious in the ſight of men by theſe rules of qualification are abominable, Eſai 1.13.66.3. Luke 16.15. 2 Cor. 10.18. Moreover the good works done by regenerate men are not the cauſes of juſtification but the effects and conſequents thereof. Non praecedunt juſtificandum, ſed ſequuntur juſtificatum. They do not go before the perſon to be juſtified, but follow him that is juſtified.
2 Exhort. To perform good works, looking to all theſe circumſtances, therefore let us have theſe ends,
1 To be profitable to men, Titus 3.8. He that believes in God muſt be carefull to maintain good works, theſe things are good and profitable to men: he means honeſt Trades and Imployments to miniſter to their own and others needs.
2 To teſtifie the truth of our faith, James 2.14, 15. Shew me thy faith by thy works, alſo v. 16, 17. As Abraham's ſacrificing his onelyonly ſon teſtified his faith, and Rahabs receiving the Spies with the hazard of her life.
3 To ſhew forth our thankfulneſs to God, Rom. 12.1. q. d. Shew forth your thankfulneſs to God, by yielding the members of your body as well as the faculties of your ſoul to his ſervice.
4 To be paterns and examples of holy life to others, 1 Tim. 4.12. Be thou an example of the believers. Titus 2.7. In all things ſhew thy ſelf a patern of good works. 1 Peter 3.1. they that at preſent did not obey the Word, may without the Word be won by the good converſation of their Wives.
5 To add fruits that may be acknowledged in the day of account, Matth. 10.41, 42. Heb. 6.10. Gal. 6.9. 1 Cor. 15.58. 2 Peter 1.10, 11. Phil. 4.17. Paul did not deſire a Gift from the Philippians, but Fruit that might abound to their account.
Glorifie your Father in Heaven] This is the ſecond end of Chriſtians ſhining light, that the beholders may glorifie God, that is,
1 By declaring him to be glorious who hath ſuch ſervants and worſhippers. I mean declaring him glorious among men, 2 Theſſ. 1.12.
2 By aſcribing all glory to his Name for working his ſervants hearts from their natural defilement to ſuch an holy eſtate. Rom. 11.36. Of him, and from him, and to him are all things, to whom be glory for ever. 1 Peter 2.12. The converted Gentiles ſeeing the holy Lives of Chriſtians, glorifie God in the day of viſitation. Pſalm 86.9, 10. When Paul was converted from perſecuting Truth to preaching it, they glorified God that ſaw and heard it, Gal. 1.22, 23.
In Heaven] God is ſet forth from the place he is in, viz. Heaven foreign, in Heavens, that is, not onelyonly in the Heaven of the Bleſſed, which is called that Heaven of Heavens, that moſt bleſſed Countrey which is looked for by Saints, Heb. 11.10. But in all other Heavens, where he is by his omnipreſence, as he is in the Heaven of the Bleſſed by his ſpecial preſence. Yet is he not included in any place, before there was any Creation he ſufficed to himſelf without any place.
V. 17 Think not that I am come to deſtroy the Law, or the Prophets; I am not come to deſtroy but to fulfill.
The third part of the Chapter.
In which, 1 A correction of an erroneous conception, as if Chriſt came to deſtroy the Law, or the Prophets: I came not to deſtroy them.
2 A right information wherefore he came, viz. To fulfill the Law and Prophets, not to deſtroy it.
3 Here is the unchangeableneſs of the Law ſet down, v. 18, 19.
4 Here is an explanation of ſome Commandments depraved by the falſe Gloſſes of the Phariſees, v. 21, 22. to the end of the Chapter.
Think not that I am come to deſtroy the Law or the Prophets] Some thought that, becauſe Chriſt preached Repentance after a new manner of way and Faith alſo, and did not preſs the Sacrifices and Ceremonies of the Temple-worſhip, that he came to deſtroy the Law: to this Chriſt ſaith, The Doctrine of the Goſpel doth not oppoſe the Law or the Prophets.
Think not that I came to deſtroy the Law or the Prophets. In the Greek foreign, ſignifies to oppoſe the Law, John 10.35. The Scripture cannot foreign, be broken or oppoſed, John 5.18. foreign, not onelyonly becauſe he oppoſed the Sabbath. John 7.23. If a man receive Circumciſion on the Sabbath that the Law of Moſes foreign, may not be broken or deſtroyed. For which the Apoſtle uſes foreign, Rom. 3. ult.
2 That the word deſtroy is taken for oppoſe, appears by v. 19. where doing and teaching is oppoſed to breaking, or rather to oppoſing.
And therefore whereas the Jews cry out againſt the Apoſtles, as going againſt the Profeſſion of their Maſter, know, the Apoſtles would have never mentioned theſe words of Chriſt if their Doctrine had differed from his; we cannot think that thoſe grave men that were ſo conſtant in the defence of their Doctrine, not onelyonly not to have written things contrary one to another, but things contrary to themſelves, therefore we muſt inquire how their ſayings may agree. Hence know there's a twofold Law,
1 Natural, which is everlaſting and common to all, this is right reaſon. This makes men good out of love of virtue.
2 Civil, this looks onelyonly to outward innocency, and doth not look to the minde, as the Law of Nature doth. This is peculiar to every Nation, and changeable; this reſtrains men from evil for fear of puniſhment; Becauſe of tranſgreſsions the Law was added, Gal. 3.19. that is, the Law written in Tables was added to that Law writ in the heart, ſo that 1 Tim. 1.9. The Law is not made for a righteous man.
So then the Law of Moſes had certain things brought from the Law of Nature, and certain things proper to that People, and applied to thoſe Times. Juſtin againſt Triph. ſaith, ſome things are univerſally and by nature everlaſting goods, which they that performed had common praiſe with Chriſtians.
But ſome things were added becauſe of the Peoples hardneſs of heart, (and by reaſon of occaſions of Times and places may be added) therefore as before the Law of Moſes was given, true Faith working by Love was that which God lookt after, ſo in the Law of Moſes God would have himſelf loved with all the heart, would have the heart circumciſed, &c. but all this was properly tranſlated from the Law of Nature, and was not properly a part of the Civil Law, but the ſcope and mark at which the Civil Law aimed.
But to fulfill the Law] So that the ſcope of the Law was to make men good, as by the fear of God, and love of God, and love of one another, Matth. 22.38, 39, 40. theſe are called the greateſt Commands on which depends the Law and the Prophets. So loving of our Neighbour is the fulfilling of the Law, Rom. 13.8. Gal. 5.14. and James ſays, If ye fulfill the royal Law according to the Scriptures, Thou ſhalt love thy Neighbour as thy ſelf, ye ſhall do well; this fulfilling of the Law according to the Scripture, he means the Books of Moſes.
But that which was commanded by the Law was obſerved by few, but Chriſt hath enabled his People under the New Teſtament to perform, writing his Laws in their hearts by his Spirit. Therefore we ſee how Chriſt fulfilled the Law; that which was chief and unchangeable in it, I mean the Law of Nature, Chriſt eſtabliſhed it, and confirmed it.
But that which was civil and poſitive, part whereof concerned the Jewiſh worſhip, and part concerned civil ſociety or the government of the common-wealth of Iſrael, though it came to an end at the death of Chriſt, ſo far as it concerned worſhip, and came to an end at the deſtruction of Jeruſalem, ſo far as it concerned civil ſociety, yet did not Chriſt oppoſe theſe laws, neither by his example nor by his doctrine, he did not oppoſe the Church laws but obſerved them, Matth. 8, 4. Shew thy ſelf to the prieſt and offer the gift that Moſes commanded: alſo Chriſt kept the Paſſeover, Matth. 26.18. Till himſelf had put an end to them by his death, to keep the Jews from going a whoring to ſtrange worſhips, and to ſever them from other nations, God gave them the ceremonial law, but when the time came the Jews and Gentiles ſhould be embodied in one worſhip, the other worſhip vaniſhed, as laws of war do when peace comes to take place, therefore Chriſt did nothing againſt the ceremonial law, as he doth nothing againſt the laws belonging to the time of war, that when the war is ended ſhall proclaim peace, or as the ſhadow vaniſhed when the body comes, Col. 2.17. Which are the ſhadow of things to come but the body is Chriſt, Heb. 10.1.
Therefore this law was fulfilled of Chriſt, 1 Becauſe he obeyed it, and commanded others to obey it as long as the law giver would have it in force, 2 Becauſe by his ſacrifice he put an end to it, Heb. 8.13.
2 For the laws of nature or naturals, Chriſt fulfil'd them explaining them more clearly then ever they were explained, ſtrengthening them by more exact commands, hence the law of Chriſt is called the perfect law of liberty, James 1.25. Ireneus l. 4. c. 27. the Lord diſſolved not the naturals of the law, but extended them, and fulfilled them, as a veſſel that had ſome water before, but is now filled up to the brim:
To conclude, Chriſt fulfilled the ceremonial law by giving himſelf typified therein: not by taking off the bond of the law, but by withdrawing the cauſe for which that law was given and did continue: this law was called carnal or fleſhly, for the rites of fleſhly ſacrifices beheld therein: beſides Chriſt fulfilled the law of nature, as a picture that is firſt drawn rudely, but after the …ainter comes to draw it to the life, ſo the law of nature was ſet down more imperfectly, now more perfectly.
Beſides Chriſt fulfilled the law and Prophets, by fulfilling the propheſies that went of himſelf, as Deut. 18.18. Eſa. 66.1, 2. Ezek, 36.25, 26. Zach, 12.10.
We ſee then that whereas the Phariſees ſlandred Chriſt and his doctrine, that he was an apoſtate, and an enemy to the law of Moſes which God had writ in tables of ſtone, and that he brought a doctrine to the law overturning all godlineſs, and whereas carnal men had an opinion that now under the new Teſtament they were free from the bonds of the ten Commandements, and ſo from all puniſhment, and therefore they were privileged to ſwear and be drunk, and what not? which poſition was alſo gathered by wicked perſons from the Epiſtles of Peter, Paul, and James, as Rom. 3.28.6.1, 2. Chriſt therefore ſpeaking to his diſciples that they might not be bewitched with either of theſe opinions, ſaith, Thinke not that I came to deſtroy the law, or, to oppoſe it, I came to fulfill it.
Now for that which is commonly called the moral law, or law of manners, Chriſt fulfilled it; 1 By being made under the law for us, Gal. 4.4. and after being made a curſe for our tranſgreſſions of it, Gal. 3.10. 2 By imputing and placing us righteous before God when we once believe on Chriſt, Rom. 5.19. by the obedience of one ſhall many be made righteous, or as the word ſignifies [conſtituentur] placed righteous, 2 Cor. 5.21. Rom. 8.3, 4.
2 He fulfills it in us by writing the law of God in our hearts Jer. 3.33. and working in us a bent and reſpect to all the commandements of God, Pſal. 119.6.
Now, beſides whath hath been ſaid, the reaſons I give for ſo opening this Scripture, are both, that 1 There may be no claſhing betwixt this Scripture and thoſe mentioned, Gal. 2.21. I through the law (viz. of Chriſt) am dead to the law (viz. of Moſes) alſo John 8.17. It is written in your law, alſo John 15.25. It is written in their law, alſo Rom. 7.2, 3, 4. ſaith, as the wife is free from the husband by his death, ſo are we free from the law by the ſacrifice of Chriſt, and ſo much the more when we are implanted in him, alſo Col, 2.14. blotting out the hand writing of ordinances which was againſt us, he took it out of the way, nailing it to the croſs, q. d. he did not onelyonly take away ceremonial but all other laws that might be hand writings againſt us, that as the Lord forgave the elect their debts, ſo he made void all the ſpecialties or bonds that might witneſs the debt, 2 Cor. 3.11. making a difference betwixt the new Teſtament and the miniſtration of death, which was written and graven in ſtones, he means the law, ver. 7, he ſaith, ver, 11, If that which was done away (foreign which is tranſlated, made void, Rom, 3. ult) were glorious, alſo ver. 13, Moſes put a vail over his face, that the children of Iſrael could not look to the end of that which is Aboliſhed, Chriſtianus ſi proprie definiatur eſt filius gratiae & remiſsionis peccatsrum, qui nullam prorſus legem habet, ſed eſt ſupra legem, peccatum inferum. Luth. Tom. 4.54.foreign. Beſides there are other places, 2 Cor. 9.20, 21. To them that are under the law, as under the law, that he might gain them that are under the law; to them that are without law, as without law, being not without law to God, but under the law to Chriſt that I might gain them that are without law. In ſhewing his compliance both to thoſe that were without law, and to thoſe under the law, he juſtifies them without law, that they were not without law to God, becauſe they held the abolition of the law, but they were under the law to Chriſt, Gal. 3.23, 24. The law was our ſchoolmaſter to bring us to Chriſt, but after faith is come, or Chriſt believed on is come, we are no longer under a ſchoolmaſter, ſee Gal. 5.23. 1 Tim. 1.9. Gal 5.19. Wherefore ſerveth the law? It was added becauſe of tranſgreſsions. How long to endure? till the ſeed ſhould come, which ſeed was Chriſt, ver. 16.
2 That no man ſhould dare to think as if there were any contradiction in theſe and ſuch like Scriptures, as Fauſtus the Manichee did, who did deny this Goſpel to be penned by Matthew, and denied this Sentence to be any of Chriſt's words, becauſe it is falſe, that Chriſt did not deſtroy the Ceremonies, ſeeing Chriſtians do not obſerve them. Conſider the Law having no place in juſtification, and nothing contrary to the Law of the New Teſtament in point of meats, days, or ceremonies, we ought with Paul to think it holy, juſt and good.
Ob. But if the law be thus fulfilled, what ſhall we think of the ten Commandements?
Anſw. The Decalogue or ten Commandements is part of the Law of nature, Rom. 2.15. Which ſhew the works of the Law written in their hearts. Yea every command of them was obſerved before the giving of the Law upon Mount Sinai, even the command of the Sabbath, Exod. 16.29. now they being the Law of nature are to be obſerved: for example, its writ in every mans heart that there is a God, and that this God is one, and that he is the immediate object of worſhip, and that his name is to be ſanctified, &c. All the queſtion is about the Sabbath or ſeventh day from the creation, which is put to an end, Col. 2.16. yet is it written in every mans heart, that if God be to be worſhipped, there muſt be a time for his worſhip, and if it be left to the ſcantling of every carnal mans heart, it will be little enough, yea in time it will come to nothing among ſuch; it remains then that godly men, as they have it writ in their hearts to give God a time, ſo that they give him that time which the Churches at Corinth and Galatia and Troas gave unto him, and as they, ſo doubtleſs all the Apoſtolical Churches. This was the day which the Spirit calls the Lords day, as like phraſes call the Lords table, the Lords body, the Lords ſupper, whereto that ſpeech of Pſal. 118.24. hath reſpect, This is the day which the Lord hath made, we will rejoyce and be glad herein.
For all the reſt of the Commands, as the obedience of inferiours to ſuperiours, and that every man ſhall enjoy his own wife, life, ſtate, and good name, &c. is writ in every mans heart.
Moreover for that of the Sabbath, the diſtinction of divers of the Rabbins is to be obſerved, viz. one thing is commanded in theſe words, Remember thou keep holy the Sabbath, the cauſe of which holy worſhip is a thankful remembrance of the creation of the world, another thing is commanded in theſe words, The ſeventh day is the Sabbath of the Lord thy God, in it thou ſhalt do not manner of work; this reſt, reſpecting their ſervitude in Aegypt belongs to the Hebrews onelyonly, Exod. 31.13. remembring their own ſervitude in Aegypt, they ſhould handle their own ſervants gently, which alſo was the opinion of Irenaeus. l. 4. c. 30. and Euſebius l. 1. c 4. ſo that to diſtinguiſh rightly we muſt diſtinguiſh the commands of worſhip, and the commands of reſt, as by their cauſes, ſo by their times.
The Chriſtians obſerved the Sabbath, and had their aſſemblies thereon, in which aſſemblies the Law was read, Acts 15.21. which continued to the Council of Laodicea, to whom it ſeemed better that that day the Goſpels ſhould be read; and therefore from the ancient fathers Balſamon obſervs, that almoſt in all things the Sabbaths were equal'd to the Lords days, which two days Nyſſen calls brethren. Alſo Juſtin Martyr againſt Tripho, before Abraham there was no need of circumciſion, nor before Moſes of the celebration of the Sabbath feaſts and offerings, p. 186. Aſterius cals them a beautiful couple, alſo Clement Conſt. l. 7. c. 24. ſaith, Keep holy the Sabbath day and the Lords day, becauſe this is dedicated to the memory of the creation, the other to the memory of the reſurrection; alſo cap. 8. he ſaith, let ſervants labour five days, but on the Sabbath day and Lords day let them wait on the doctrine that makes to Godlineſs in the Church. In the ancient Church they had a cuſtome not to faſt on the Sabbath, becauſe it was a day of gladneſs, except on the Sabbath that was before the burial of Chriſt, Ignat: ad Philip. & Tertul. de jejun. and therefore Euſebius mentions that Conſtantine forbade Chriſtians to be ſummoned to law on the Sabbath, no leſs then on the Lords day, becauſe thoſe days were dedicated to holy aſſemblies, and therefore whereas ſome think from that foreign, one of the Sabbaths, the Lords day is placed into the room of the Sabbath, they are deceived, ſeeing there is no mention hereof by Chriſt or the Apoſtles.
Now when the Chriſtians obſerved theſe two days, viz. the Sabbath and Lords day, they did not do it of any command of God, or of the Apoſtles, but by voluntary conſent, by the power of liberty given to them, unleſs I ſhould add by divine example, which is not of little force, ſee Jer. 26.18.
Unleſs we add, that the ſpirit calls the day of worſhip the Lords day, Rev. 1.10. on this day there was a meeting of all that dwelt in the City and Country, though he call it Sunday, Juſtin Apol. 2.
Q. Whether to theſe ten commandements, as the law of nature, may not other commands of the Goſpel be refer'd?
A. Yes, to the firſt we may refer all thoſe commands which forbid the leaſt ſhew of worſhip to be given to falſe Gods, 1 John 5.21. and that the true God alone be worſhipped, John 17.3. 1 Cor. 8.6.
To the ſecond command we may refer all commands forbidding reſemblances of God, and the worſhipping of God through any mean which himſelf hath not inſtituted, Matth. 6.24. Epheſ. 5.5. Phil. 3.19.
To the third command we may refer the due ſanctification of the name of God, Matth. 6.9. and to keep our words in the bounds of yea and nay, Matth. 5.…4. Jam. 5.12.
To that of the Sabbath we may refer that certain hope concerning the reſt in heaven, the taſte whereof we have in peace of conſcience, Heb. 4.9, 10, 11.
To the fifth we may refer all honour due to Princes, Rom. 13.1, 2, 3, 6, 7. to Maſters, Col. 3.22. to Husbands, Eph. 5.22. to Paſtors, 1 Tim. 5.17. Heb. 13.17.
To the ſixth command all wrath and hatred which are the ſeeds of murthers, Matth. 5.22. 1 Joh. 3.15.
To the ſeventh command are reckoned all impurities and all divorces, without the cauſe of adultery, Matth. 19.9.
To the command againſt theft are refer'd, not only thoſe commands which forbid us to hurt the goods of others, but that we ſhould profit them, Col. 3.25. 1 Cor. 12.7.
To the ninth is refer'd thoſe commands which caution us againſt lying, and enjoyn us a continual care of truth, Eph. 4.24, 25.
To the tenth are refer'd the commands of quenching inordinate motions, Gal. 5.24. Eph. 5.22, 23. the baits of which concupiſcence, are wealth, honour, pleaſure, 1 Joh. 2.16.
V. 22. For verily I ſay unto you, Till heaven and earth paſs, one jot, or one title ſhall in no wiſe paſs from the Law, till all be fulfilled.
We come to the ſecond Part, viz. to a right information wherefore Chriſt came, he came to fulfil it, which fulfilling is amplified from the certainty thereof, that heaven and earth ſhall ſooner paſs, then that the leaſt jot or title of the Law be not fulfilled.
Verily] In the Greek foreign, it's an Hebrew word ſet ſometimes in the beginning, ſometimes in the end of a ſpeech: it hath divers ſignifications which cannot be expreſt in one word:2 Cor. 1.19. ſometimes it ſignifies foreign truly, but being joyned to words of praying or wiſhing, it hath the ſame ſignification with quaeſo or utinam, with I pray, or, Oh that, or, I would to God.
And therefore Davenant in Coloſ. p. 526. ſaith its derived of the Hebrew word Aman, which in Hiphil ſignifies to believe, in Niphal ſignifies to be firm, ſtable and faithfull, it's a particle of confirmation and aſſurance. When it is added to a prayer, it is as it were the ſeal of it, as Hierom ſpeaks. By this word believers ſhow the ſure perſwaſion of their hearts that God hears their prayer.
So that Amen is not the voice of one ſwearing, but of one affirming a thing to be ſpoken by him, or confirming a thing already ſpoken. It's of one affirming when it is ſet before a ſpeech, as here it is confirming when it is ſet after, and doth as it were ſeal it, Deut. 27.16. 1 Cor. 14.16.
Chriſt in regard of his truth and ſtability is called Amen, Revel. 3.14.
Till heaven and earth paſs] It's a Proverb, as in Engliſh we ſay when the sky falls, which according to the order of nature ſeems impoſſible, as if he ſhould ſay, heaven and earth ſhall ſooner paſs, then that things fore-told of God ſhould not be fulfilled. Eſa. 54.10. The Mountains ſhall remove, but my covenant of peace ſhall not be taken away, q. d. ſooner Mountains remove then my covenant fail. Pſal. 102.27. They ſhall waxe old (meaning heaven and earth) but thou art the ſame in the word of thy promiſe, which undoubtedly ſhall be fulfilled. No hereſie hath overcome at length, but the victory of the word abides. Arrius, Manicheus and the Papacy have periſhed, but the word of God abides for ever, Luth. Tom. 4.422. ſuch phraſes are, Pſal. 89.38. Jer. 33.20, 21. Pſal. 72.7.
One jot or one title] It's a proverb. Jod is the leaſt of the Hebr. Letters, and title, or foreign, or apex, is a part of a letter, as the head or tail of a letter, hence that phraſe de juris apicibus diſputare, to diſpute of the titles of the Law: It's a Hebrew proverb, there is not either a letter or a ſigne in the Law, on which great mountains do not depend. One title of doctrine is more worth then heaven and earth, therefore we ſuffer it not to be hurt in the leaſt, Luth. Tom. 4.161.
The Rabbins and other Jews had ſuch a ſollicitous care, that they had not onelyonly a moſt exact account of the ſections and verſes, but they took notice of the Letters of the Alphabet, as how often Aleph and Beth and other Letters were mentioned in the Old Teſtament, ſo that there could not fail a title which would not from that wonderfull diligence be reſtored.
Q. Here might be a queſtion mentioned by Prideaux de Punctorum Hebr. origine. Seeing Iota's and titles or points are reckoned alike, if the points were not in that time, why doth Chriſt mention them?
A. There are three opinions concerning the beginning of the Hebrew points, 1 That they were brought in with the Letters on Mount Sinai, and given by Moſes to God: of this opinion was Picus Mirandula, Junius, Polanus, and Broughton, and many others, both Jews and Chriſtians.
2 A ſecond opinion, that theſe points came in about the time of Ezra, as Reuclin, Buxtorf, &c.
3 The third opinion that they came in after the finiſhing of the Talmud, and the threefold Maſorah, final, textual, and Marginal, 500. years after Chriſt, which is aſcribed to the Tiberians thoſe wiſe men.
For this opinion Elias the Levite is the Standard Bearer, whom beſides many Papiſts, Luther, Fagius, Druſius, and Martinius follow, and to this opinion this Author leans.
1 Becauſe Origen, Hierom, Philo, and other ancient tranſlators never once mention theſe points, and take away theſe points there's nothing will be taken away from the certainty of reading, as to matter and ſence, but onelyonly in reſpect of pronunciation, and eaſineſſe of learners.
2 In other Oriental tongues the points are later then the conſonants, why not then in the Hebrew, ſeeing they draw their beginning from it? Theſe points were added, not as elements of the tongue together with conſonants, but as diſtinctive and directive, that the tongue might be preſerved pure among ſo many calamities, and might more eaſily be perceived, and more exactly pronounced by others.
Moreover the Septuagint tranſlated the Old Teſtament out of the Hebrew text unpointed. Many other reaſons may be ſeen in this Author.
But to anſwer to the queſtion, theſe tittle or foreign, are certain pointed tops of letters, parts of letters, but points are not parts but added to the letters. There are two titles, one of the Law, the other of Letters, the Text ſpeaks of the former.
Beſides diſtinguiſh betwixt the riſe of points and the perfecting of them, whereby they went along with the text. Ezra for the more eaſie knowledge of the text might invent ſome things, and might paſſe it over to his ſucceſſors, who might increaſe them, and therefore they might in Chriſts time be profitably in uſe in the Synagogue as the Text ſhews, yet it followes not that the Text was pointed, or that the Art of pointing was before the Tiberians, which was 476 years after Chriſt, who lived at Tiberias in Galilec.
Shall in no wiſe paſs from the Law] That is, ſhall not paſſe without fulfilling. But Chriſt of purpoſe handles this matter more darkly, leſt he ſhould offend the tender mindes of the Apoſtles with thoſe things, which they could not well bear, till the ſpirit was given, who ſhould lead them into all truth, Joh. 16.13.
So that the force of the argument is, if one Iota or Jod, or one point of a Jod cannot periſh, much leſs can the whole Law periſh till all be fulfilled. If we look to the letter Iota and not the Hebrew Jod, ſome would gather it as probable that Matthew wrote in Greek, but I have proved the contrary before, and Chriſt ſpeaking to the Hebrews ſaith one Jod, as the Syriack and Hebrew hath it, as Lapide tells us, and the Greek Interpreter for Jod put in the Greek Iota which is equivalent.
So that the ſenſe is, there is not the leaſt thing (ſuch as is Jod and Iota) of thoſe things which are written in the Law concerning me and my actions and myſteries, which ſhall not in every point be fulfilled.
Till all be fulfilled] That is, till all things that are written in the Law and the Prophets 1 Concerning me and my actions be fulfilled, 2 Till all things commanded, promiſed and threatened be fulfilled.
V. 19. Whoſoever therefore ſhall break one of theſe leaſt Commandments, and ſhall teach men ſo, he ſhall be called the leaſt in the Kingdom of Heaven: but, whoſoever ſhall do and teach them, the ſame ſhall be called great in the Kingdom of Heaven.
In the words two things, 1 A Threatning, Whoſoever ſhall break one of Gods Commands, and teach others ſo, he ſhall be called leaſt in the Kingdom of Heaven.
2 A Promiſe, But whoſoever ſhall do and teach them, the ſame ſhall be called great in the Kingdom of Heaven.
Whoſoever ſhall break one of theſe leaſt Commandments] The ſcope of this place ſhews that this Verſe hath reſpect unto the Teachers. Hierom refers it to the words of the Law, but others of the Ancients to the Commands of the Kingdom of Heaven, which are the fulfilling of the Law. Therefore Chriſt ſaith not, Whoſoever ſhall break one of the leaſt of thoſe Commandments, but of theſe, having reſpect to the foregoing Commandments, to which bleſſedneſs was promiſed, and to other Commands of an holy Example, &c. and alſo to the following Commands which contain a more large explication of things which are of eternal equity. Chriſt argues, If it were lawfull for no man to break the Law, much leſs to break the Commands of the Goſpel, Heb. 2.23. Every tranſgreſsion and diſobedience of the Law received a juſt recompence of reward, how ſhall we eſcape if we neglect ſo great ſalvation? Yea, Chriſt ſaith, Whoſoever ſhall by his interpretation weaken the Law of Chriſt, as the Phariſees did againſt whom Chriſt preached, inſtructing his Apoſtles and Meſſengers to be Teachers of another Sect, and that they are not to deprave the Commands of Chriſt by falſe Expoſitions as the Phariſees did.
The leaſt of theſe Commandments] That is, there is not the leaſt Command in theſe Sermons of Chriſt which any man can deſpiſe without the loſs of ſalvation. Some carry it to the Law of Nature contained in the Books of Moſes, which the Phariſees called ſmall in reſpect of their traditions, to which they gave a greater perfection than to Gods commands, which is not to be deſpiſed. Some think Chriſt hath reſpect to the diſtinction which the Phariſees gave of the Commands, to wit, greateſt and leaſt, the greateſt to be them which commanded external obedience, as, Thou ſhalt not kill, &c. the leaſt which commanded the moderation of the affections, as anger, wrath, &c. Theſe Commands are called leaſt, not becauſe they were ſo, but becauſe they were ſo in the Phariſees opinion.
And ſhall teach men ſo] That is, or ſhall teach men ſo, the Conjunction is put for a Disjunction: he means whoſoever ſhall teach theſe falſe interpretations of the Law in the Church, and ſcatter his Errours, as the Phariſees, Sadduces, and Herodians then did, and ſo led perſons into ſeducement.
So] That is, to do as himſelf doth, who keeps not the Commands of Chriſt, and teaches others that they are not to be kept.
He ſhall be called leaſt in the Kingdom of God] When thou art called leaſt in the Kingdom of Heaven ſuſpect Hell and puniſhment. Chryſoſt. that is, he ſhall be nothing accounted of when the end of the World ſhall come. He ſhall be called, that is, he ſhall then be pronounced ſo to be by the Judg, by the Sentence of which Judg it ſhall be declared how great every man is, and in what eſtate he ſhall be. Neither ſhall he be in no place, becauſe he ſhall riſe again and be judged, but he ſhall be in the laſt place, becauſe he ſhall be caſt into utter darkneſs. Some by leaſt underſtand no place there at the Judgment, as Pſalm 1.6. The wicked ſhall not ſtand in judgment. Others underſtand the laſt place: this word foreign, In the Kingdom, doth properly denote the time, as Luke 14.14. Beſides, the Day of Judgment is called by the name of Kingdom, 2 Tim. 4.1. To conclude, by leaſt he means none, becauſe none can be in the Kingdom of Heaven, but thoſe that are great they are ſons, heirs, and ſo it is expounded, v. 20.
But whoſoever ſhall do and teach] Theſe words though they principally look at Teachers, yet are they not ſo to be bound to them that others ſhould be excluded, for it is the duty of all Chriſtians, not onelyonly to go before others by example, but by admonition and inſtruction, Rom. 15.14. Col. 3.16. It's ſaid of Chriſt, He began both to do and teach. Whoſoever ſhall do and teach both great and ſmall Commandments, that is, whoſe bent of heart is for all the Commandments. Teachers muſt not look for any Crown, if they do not practiſe that which they teach others; they are like unto High-way Marks, which ſhew the way to others but do not go in it themſelves.
The ſame ſhall be called great in the Kingdom of Heaven] That is, pronounced happy and bleſſed at that day, Dan. 12 2. They that turn many to righteouſneſs ſhall ſhine as the Stars for ever and ever. They ſhall be called great, Teacher and Fathe of the Diſciples, and Children whom he hath begotten. Hence it behoves every Teacher who expects this Crown, to examine whether what he teaches unto others himſelf do firſt ſet upon the practiſe thereof, leſt it be ſaid, Rom. 2.21. Thou that teacheſt another, teacheſt thou not thy ſelf? Teachers that know, and teach, and do not practiſe, they are like Uriah that carried the Letters of his own death; or like the Philoſophers that ſaw little fruit of their teaching of virtue, becauſe thoſe things they taught others themſelves did not practiſe.
To conclude this point, I do by all that is ſaid ſtabliſh the ten Commandments, ſo far as what is contained in them is of the Law of Nature, and not altered in the New Teſtament but compleated; and for any other part of the Law of Nature which was commanded in the Old Teſtament, I judg it to be eſtabliſhed, as alſo all the Evangelical Promiſes and Precepts of the Law are eſtabliſhed by Chriſt and the Apoſtles, Rom. 3. ult. Do we then make void the Law through Faith? Nay, we eſtabliſh the Law. Tertul. de pudicitiâ, we ſtabliſh the Law, to wit, in thoſe things which being alſo now brought in by the New Teſtament are forbid cumulatiore praecepto, by a more heaped Command; for, Thou ſhalt not commit Adultery, Who ſo looks upon a Woman to luſt after her hath already committed Adultery in his heart; and for Thou ſhalt not kill, who ſo ſhall ſay to his Brother Racha, ſhall be guilty of Hell. See then whether the Law of not committing Adultery be not ſafe to which the Law of not luſting hath come or been added? In a word, whatſoever is laid down in the Old Teſtament, which was not either ceremonial, or proper to the Jewiſh Common-wealth onelyonly, and peculiar to their Church-ſtate onelyonly, or hath not been nullified by ſome Commandment of the New Teſtament, is and ought to be of perpetual obſervation, by all Chriſtians, as being holy juſt and good; and I muſt ſay as Juſtin to Tripho, I am altogether perſwaded there is no Scripture diverſe from another, I will rather confeſs I underſtand not the things that are ſpoken. Page 225.
For to diminiſh any thing from Gods Word is far from me, onelyonly I have endeavoured to reconcile where any thing ſeems contrary in the New Teſtament to the Old. One Title of the Word is greater than Heaven and Earth, ſaid Luther. Among all the gifts of God this is one of the largeſt, he that takes away this doth as it were take away the Sun out of the World; for take away the Word, what is the World but a Hell, notwithſtanding all the glorious things in it?
Howbeit I ſhall not forbear to write what Juſtin Martyr, who when he writ his ſecond Epiſtle to the Emperor Antoninus, he ſaith, it was then 150 years from the birth of Chriſt, from which taking the 33 years of Chriſt his being on earth, and the years of the life of Juſtin, he was within much leſs then an 100 years after Chriſt his aſcenſion, yet ſee how he diſputes againſt Tripho p. 175,Apol. 2. p. 65. 176. Juſtin, have you nothing againſt us but that we are not circumciſed, nor keep your Sabbaths; and holy days, nor live according to the preſcript of the law? Tripho, we wonder at you that boaſt of true Religion, and would excell other men, when your life differs nothing from them, as that ye keep neither holy days, nor Sabbaths, neither have circumciſion, moreover you place your hope in a crucified man, haſt thou not read that the ſoul that is not circumciſed ſhall be deſtroyed; you ſlighting this Covenant and Teſtament you have no reſpect of the following commands, and ye go to perſwade your ſelves that you know God, doing nothing of thoſe things which thoſe that fear God do. Juſtin, we worſhip no other God but him that made heaven and earth, and hope not in any other God but in him in whom you hope, but we hope not by Moſes nor by the law, for then ſhould we do as you; but now I have read, O Tripho, that there hath been a latter law, foreign, and a Teſtament moſt ſoveraign of all, foreign, that Teſtament I ſay it behoves all mortal men to keep, whoſoever aſpire to inherit the kingdom of God, for the law which was proclaimed in Horeb is now old, and is onelyonly yours, but this is common to all, ſeeing that a law brought againſt a law, the latter aboliſhes the ancienter, and the latter Teſtament derogates from the former. Chriſt the everlaſting and final law is given to us, and a faithful Teſtament, after which Teſtament there will not be further law, precept, nor any command. Theſe and much more Juſtin ſaith. I cite this to abate the heat of ſome who are too much inclining to Jewiſh obſervations, for my ſelf I judge, as before, the old Teſtament to be in force, the former reſtrictions and limitations by me laid down being obſerved, and ſo doth Juſtin pag. 190. Doſt thou acknowledge theſe things, O Tripho? they are laid up in your writings, yea rather in ours then in yours, for we believe them and obey them, but ye whiles ye read them do not attain the mind and ſenſe of them, cont Triph.—and we confeſs thoſe Commandements are ſweeter then hony and the hony comb, as appears by that, that we do not deny his name unto death, Ibid. ſee the ſame more fully pag. 202. ibid.
V. 20. For I ſay unto you, except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the kingdom of heaven.
Chriſt retorts the accuſation of the Scribes and Phariſees, that they oppoſed and depraved the law, not in the leaſt Commandements, but in the greateſt; which Chriſt ſets down, generally in this verſe, ſpecially in the following verſes: in this verſe, becauſe they teach ſuch a righteouſneſs as excludes out of heaven; for they did not onelyonly teach a righteouſneſs of works, but obliged their hearers onelyonly to outward duties, ſo that if they did not kill a man, or lye with another mans wife, nor take away with their hands another mans goods, they were juſt in thoſe commands reſpectively.
Except your righteouſneſs exceed] That is, except your righteouſneſs overcome that obedience which they require.
The righteouſneſs of the Scribes and Phariſees] He names theſe ſects, becauſe they had gotten an opinion of holineſs above other ſects, as the Herodians and Eſſeans, from which holineſs they were far enough, but if you ask what this righteouſneſs was, we may ſee from Paul brought up at the feet of Gamaliel, 1 Phil. 3.6. which conſiſted 1 In an outward unblameableneſs, and in oppoſing ſuch ſins as hindred civil ſociety.
Now whereas the law forbad heart ſins, as well as outward offences, the Phariſees interpreted ſin rather according to to the mind of their counſel, then to the mind of Gods law: and for theſe inward ſins they were done away by their daily ſacrifice. And therefore Tripho diſputing againſt Juſtin ſaith, The commandements of the Goſpel ſeem to be ſo great and wonderful that they cannot be performed of any man, to wit the commands of inward innocency. And therefore Joſephus cenſures Polybius for aſcribing the death of Antiochus to an intentional ſacriledge, though not committed. For the Phariſees outward righteouſneſs, ſee Matth. 23.25, 26.
2 In civill righteouſneſs and juſt dealing with men, otherwiſe they could never have gained that opinion of ſanctity.
3 In partial righteouſneſs; for doubtleſs they obſerved ſome of Gods commands with much ſeeming devotion, as in paying tithe of Mint, Anniſe and Cummin, Matth. 23.23. mean time they omitted judgement, mercy and faith.
Hence 1 See the folly of men. Carnal profeſſors who content themſelves with either 1 Civility in dealing juſtly with men as the Phariſee, Luke 18.12. Or 2 With formality becauſe they pray, read, faſt, give almes, yet all theſe things did the Phariſees. External righteouſneſs is that moſt look after, never looking to the evils of their hearts, as malice, pride, &c. neither to ſuppreſs them nor to be humbled for them.
2 See how far many are from heaven, who have not ſo much as theſe Phariſees had, not ſo much as an external righteouſneſs, open ſwearers, drunkards, ſcoffers at goodneſs.
3 See that if you come to heaven you muſt get a righteouſneſs exceeding all phariſaicall righteouſneſs; this is had onelyonly by Chriſt, who being made over unto us for righteouſneſs by faith, Gal. 2.16. Phil. 3.9. is made over alſo for ſanctification, 1 Cor. 1.30. working in us uprightneſs which is called by the name of righteouſneſs, Job 27.5, 6. Pſal. 32. ult. If you ask how the righteouſneſs of one can ſave ſo many, I anſwer, even as the ſin of the firſt Adam could condemn many.
Ye ſhall in no caſe enter into the kingdom of heaven] That is, into the ſtate of glory, becauſe the kingdom of heaven is joyned with the word enter. See Matth. 18.3. Matth. 19.23. Joh. 3.5. Acts 14.22.
2 Entering into the kingdome of heaven is oppoſed to hell fire, Mark 9.47, 48. This name of the kingdome of heaven was never mentioned in the old Teſtament, but onelyonly wrapt up in certain ſignes, ſhadowes and types.
And therefore this not entring into the kingdome of heaven, is not meant of a Church conſiſting of Paſtor, of People, as if ſuch perſons that practiſed external or partial righteouſneſs were unworthy to be teachers in the Church, but Chriſt ſpeaks to all his diſciples that they look that they have a righteouſneſs both of doctrine and life exceeding Scribes and Phariſees.
Now Chriſt doth not ſhow what this more abundant righteouſneſs is, becauſe his ſcope was not here to teach what this righteouſneſs is, but onelyonly to convince the Phariſees who were teachers of a falſe righteouſneſs.
V. 21. Ye have heard that it was ſaid by them of old time, Thou ſhalt not kill, and, whoſoever ſhall kill ſhall be in danger of the judgement.
Chriſt proves in ſpeciall to the end of the Chapter that the Phariſees were falſifyers of the law, and ſo retorts the accuſation that was by the Phariſees caſt upon him, upon themſelves, becauſe either they depraved the words of the law, as concerning murder, divorce, and ſwearing, &c. or elſe coldly expounded it of the letter, never looking to the obedience of the heart.
Ye have heard that it was ſaid by them of old] Theſe words are refer'd to the time of Moſes, 1 Becauſe the word [old] hath reſpect unto a long continued oldneſs, Luk. 9.8, 19. Act. 15.21. 2 Pet. 2.5. Revel. 12.9. 2 Becauſe the words that Chriſt recites and mentions are the ſame that are found in the Law, ſometimes without addition of any Interpretation, as v. 27, 31, 33, 38. So that Chriſt ſpeaks not onelyonly to them that had ſpoken to him, but to the Diſciples and to the multitude, and to the imperfections of the Moſaical Law. This Covenant of the new Teſtament, much excels that Covenant given on Mount Sinai, Gal. 4.24. Heb. 8.6. Chriſt was the mediator of a better Covenant, which was ſtabliſhed upon better promiſes.
But indeed both theſe interpretations are to be taken; for Chriſt doth oppoſe himſelf to the Law of Moſes as to the Scribes, and ſupplies the imperfections and defects of them both, for the Law of Moſes was imperfect, and therefore Chriſt perfected it by the Law of the Goſpel.
Thou ſhalt not kill] Many thought that by this Law onelyonly murther was forbid, but Chriſt teacheth that wrath, ſtrokes, reproaches and murtherous words, the fore-going of murther, was forbid.
And whoſoever killeth ſhall be in danger of judgement] That is, ſhall be put to death by the Civil Magiſtrate, Exod. 21.12, 14. Levit. 2.17. Numb. 34.16, 17, 18, 19.30.33. this was to be done, leſt the land ſhould be defiled with bloud: for though now judgement of life and death was executed by the Romans, yet was their manner of judgement known to all, and freſh in every mans memory. Joſephus ſaith there were ſeven of theſe Judges, to which there were fourteen Aſſeſſors, who were moſtly of the Levites, to theſe there were one or two ſupernumeraries, which make up three and twenty, which the Hebrews generally ſay was the number.
Now to ſpeak a little concerning this command of killing, there was a two-fold killing;
1 Caſual, when a man meant no harm, yet accidentally kil'd a man, as by throwing a tyle from an houſe, or an axes head flyes off, and kills a man as he was hewing wood. in this caſe the thing being done ignorantly, there was a City of refuge, Exod. 21.13. Deut. 19.5, 6. Numb. 35. Such a man was to remain in the City of refuge till the High Prieſts death, and if the avenger of blood took him without that City he might kill him.
2 Voluntary, when perſons have murtherous intentions, either by ſword, piſtol, club, or poyſon, to take away any mans life, ſo thoſe that hinder conception, or procure abortion, by potions, ignorant Phyſicians, ſo thoſe who ſhall deſire the death of their parents, or friends, to have their eſtate, or the death of their husbands or wives, or children, becauſe they are ſtraitned to maintain them, or out of a deſire to enlarge their condition, ſo thoſe that ſhall not feed the poor in ſome caſes, when they are in danger of periſhing. This command is a hedge for the preſervation of the life of man.
1 This murther is either of the heart, as wrath, envy, hatred, &c.
2 Of the tongue, as to wiſh evil to our neighbour, as to wiſh him dead, or to give him provoking ſpeeches.
3 Of the hand; This is ſo much more hainous, by how much the perſon is more near related to us in conſanguinity. By the Cornelian Law among the Romans ſuch were ſowen in a ſack and caſt into the ſea, as being unworthy to partake of any of the Elements.
Nor is the inventor onelyonly, but alſo the ſhedder of blood guilty. Not onelyonly David who contrived Uriahs death, but alſo Joab who was the ſhedder. So not onelyonly Ahab and Jezabel were guilty of Naboths death, but alſo the Judges and Elders of Jezreel, and the ſons of Belial who witneſſed againſt him were all murtherers, 1 Kings 21.8. to verſe …5.
Now, that murther eſcapes not without puniſhment, we ſee, not onelyonly in Abimelech, who ſlaying Gideons ſons had his brains beat out with a piece of a Milſtone, Judg. 9. But alſo in Zachariah the ſon of Jehojada, whoſe blood was ſhed by Joas and by his Nobles, in which ſame year came the Syrians with a ſmall Army, and ſlew all the Princes, 2 Chron. 24.23, 24. and the Servants of the King conſpired againſt him, and ſlew him, v. 25. Joab that murdered Abner was put to death by Solomon, and Abſalom that murdered Amnon was himſelf ſlain by Joab. Yea the intentional Murder of Haman was puniſhed with the actual deſtruction of himſelf and his ſons. Yea the Jews that murdered Chriſt, his Bloud is yet on them and on their children. The old World before the Floud much guilty of Murder, as appears Matth. 23 35. in the end the Floud ſweeps them away.
If it be askt whether the Revenger of Bloud may tranſact with the Murderer for ſatisfaction; I anſwer, He may not, Deut. 19.12.
If it be asked, whether Interceſſion may be made for a Man-ſlayer? Anſw. Yes, for caſual Man-ſlaughter, but not for voluntary Murder.
If it be askt whether the Magiſtrate may put any Malefactour to death? Anſ. Yes, Gen. 9.6. He that ſheddeth mans bloud, by man ſhall his bloud be ſhed, which was a Law of Nature before the Jewiſh Laws. As when the Chirurgion cannot provide for the ſafety of the whole body, without cutting off ſome diſeaſed member, proceeds to cut it off: So the Magiſtrate provides for the publick good by cutting off ſuch evil doers, Prov. 20.26. A wiſe King ſcattereth the wicked, and bringeth the Wheel over them.
Object. But God condemns Revenge, Rom. 12.17. Avenge not your ſelves.
Anſw. Private Revenge is condemned, but not publick, Rom. 13.4. The Magiſtrate is a terrour to evil works, he beareth not the Sword in vain, he is a Revenger to execute wrath on them that do evil.
Object. But by putting Murderers to death, they are deprived of ſeaſons of Repentance, which is contrary to Charity.
Anſw. Private Charity muſt give way to publick: by cutting the Murderer off the Magiſtrate provides for univerſal ſafety.
Object. Chriſt did not command to ſtone the Woman taken in Adultery.
Anſw. Chriſt doth not diſallow the Law of ſtoning ſuch, but onelyonly mindes them of their guilt and hypocriſie; beſides, Chriſt onelyonly abſolves her from her ſins, not from temporal judgment.
Object. But are not Duels lawfull?
Anſw. No, they are unlawfull, whether to ſhun Reproach of Cowardize, or for the trial of a ſecret or unknown thing, or in caſe of ſlander.
1 Strifes were appointed to be ended, 1 By Oaths, Heb. 6.17. or by Courts of Juſtice.
2 There's no Promiſe that God will ſuccour the innocent in this caſe to give him victory.
3 Such ſin both againſt their Neighbour, in killing him uncondemned how guilty ſoever, and againſt themſelves in expoſing their own Lives to danger.
4 Whether thou killeſt or be killed, thou art a Murderer.
Queſt. Whether is it lawfull to make war?
Anſw. The Souldiers asking John, what they ſhould do in order to Repentance, he bids them not caſt away their Weapons of War, and withdraw themſelves from the calling of Souldiers, but bids them be content with their Wages, Luke 3.14.
Cornelius converted did not change his Calling.
Paul, Acts 23.17. took the Guard of men who were ſent to guard him from the Jews fury, in number four hundred and ſeventy. Alſo 1 Cor. 9.7. Who goeth to warfare at his own charge, 2 Tim. 2.4. No man that warreth entangleth himſelf with the affairs of this life, that he may pleaſe him who choſe him to be a Souldier.
Revel. 17.14. The Babylonians make war with the Lamb, and the choſen and faithfull who are with the Lamb overcome him, which Souldiers who are on the Lambs part are commanded to burn her with fire, cap. 18.6, 7, 8.
Queſt. But what think you of a cruelty, may a Chriſtian uſe any ſuch thing?
Anſw. No, Magiſtrates are not to condemn perſons to a greater Puniſhment than their Offence deſerves. Conquerours in War are not to uſe their Captives rigorouſly above the nature of their Offence. Whereas David 2 Sam. 12.31. made the Ammonites to be put under Sawes, and Harrows of Iron, and made them paſs through the Brick-kiln; the cauſe was, they ſhewed greateſt unkindneſs to David for his great kindneſs; beſides, they abuſed his Embaſſadours by cutting off one half of their Beards, and ſhaving their Garments to the Buttocks, 2 Sam. 10.4. beſides, by the Law of like for like, as they had made their children to go through the Brick-kilns in honour of their Idols, it was juſt to caſt them into the ſame Fornace into which they had caſt their chidren. Yet ſome think onelyonly their Governours were ſo ſerved. Junius reades it, He caſt them into the Fornace of Moloch. For the cutting off Adonibezek's Thumbs and Toes, it was a juſt Requital of like for like. Judges 1.6. For Gideon's ſlaying the Elders of Succoth with Thorns and Brambles, Judges 8.14, 16. The perſons thus puniſhed were onelyonly the Elders or chief Magiſtrates of the City, who had refuſed, not onelyonly to give Bread unto Gideon and his three hundred men, when they were faint, but alſo gave ſlighting ſpeeches to them, for which Gideon threatens, that he would tear their Fleſh with Thorns and Briars, Judges 8.4, 5, 6, 7.
Beſides, where Gods people have gone from a particular rule, we muſt judge they either did it by a private motion, or elſe they ſinned in ſo doing.
V. 22. But I ſay unto you, Whoſoever is angry with his brother without a cauſe, ſhall be in danger of the judgement, and whoſoever ſhall ſay unto his brother, Racha, ſhall be in danger of the counſell, but whoſoever ſhall ſay, Thou fool, ſhall be in danger of hell fire.
In this verſe Chriſt explains, fulfils and ſupplies the law of Thou ſhalt not kill, and ſhews that not onelyonly murther is forbid, but alſo inward and outward wrath, which breaks forth into reproachful ſpeeches.
But I ſay unto you] That is, I ordain, being as well a lawgiver of the Evangelical, as of the law natural.
Whoſoever is angry with his brother without a cauſe] Anger ſimply is not a ſin, it is aſcribed to God, it was in Chriſt, Mark 3.5. Yea it was in man in Paradiſe; onelyonly inordinate anger deſiring private revenge, is forbid, and alſo when it is in vain, as 1 When it is without cauſe.
2 When it is without meaſure, againſt this Paul, Eph. 4.26, Be angry and ſin not, let not the ſun go down upon your wrath.
Shall be guilty of the judgement] As if he ſhould ſay, You Phariſees exceed all meaſure in your anger, and with a malicious heart rail upon the moſt innocent perſons, upon me and my diſciples, but I would have you take heed of this anger, for you ſhall have a greater torment in hell for your anger, then that which murtherers have here, and if you adde railing to your anger, you will have a more grievous puniſhment, and if your railing be more ha…nous your torments will be greater, you will be guilty of the judgement, and of the counſel, yea of hell fire. The law of Moſes did not threaten ſuch kind of wrongs unleſs they had curſt their parents, or their Gods or magiſtrates.
Of the judgement] By the judgement he means the counſel of the three and twenty men, of which I ſpake before, they had alſo a judgement of three men, who judged of money matters, though ſometimes this counſell was called the Synedrion, yet for diſtinction ſake that ſame aſſembly of three and twenty was called the judgement, becauſe they judged of murthers and inflicted death, and the other great counſel was called the Sanhedrim or Synedrion, from the different degrees of puniſments among the Jews. Chriſt would ſhow the degrees of puniſhment in another world, according to the greatneſs of ſin, as if he ſhould ſay, Look as among you Jews there are different offences, ſome are judged in your counſel of three and twenty, and ſome in your great Sanhedrim, and that with the higheſt puniſhment which you have to inflict, that is to ſay burning, ſo in the court of heaven ſome ſins, as raſh anger, are leſs ſentenced, others more ſorely, as when our anger ſhall break forth to railing.
Whoſoever ſhall ſay to his brother Racha] Racha is a Syriack word, and ſignifies (as Lapide and others collect from learned men) 1 Empty, as empty of wealth or poor, or as ſome, empty of brain or wit. 2 It ſignifies ſpittle or ſpit upon, to ſignifie they eſteemed one another no better then the ſpittle they ſpat out of their mouths. 3 It ſignifies contemned, vile, deſpiſed, abject, and in this ſignification Michael Maronita in his proeme of the Syriack Grammer thinks it to be taken: the Ethiopian expounds Racha thus, he that ſhall ſay to his brother, he poor by contempt and of torn garments, ſhall be guilty of the counſel.
Shall be in danger of the counſel] This conſiſted of 72, in this cauſes of high concernment were handled, as Hereſie, Falſe prophecy, Idolatry, Apoſtacy. This Counſel ſat at Hieruſalem, and its ſuppoſed theſe ſeventy were ſet over them, in remembrance of the 70 ſouls Jacob brought into Egypt, theſe ruled over them ſometimes, and ſome think Pharaoh made them their taskmaſters; theſe went part of the way into the mount with Moſes, Exod. 24.9. After when they ſeemed a little to be laid aſide, by Jethroes counſel, the Lord ſets them up again, Numb. 11.16. Gather unto me ſeventy men of the elders of Iſrael, whom thou knoweſt to be elders of the people and officers over them, and bring them to the tabernacle of the congregation, and I will take of the ſpirit which is upon thee, and I will put it upon them.
If there were any thing more dark or more intricate that fell out among the Judges of cities, they were to have recourſe to this counſell, whereof the high prieſt was one, and I take it moſtly the preſident therein, all, both inferiour Judges and private perſons, were commanded to obey their anſwer on pain of death, againſt them that ſhould oppoſe. Of this there is mention made, Deut. 17.16, 17, 18, 19, 20. Alſo Jehoſhaphat confirmed them, ſee 2 Chron. 19 8, 9, 10, 11. In this Senate both matters of God and matters of the King and kingdome were handled, and that they might be incouraged herein, Jehoſhaphat tells them they had Amariah, a man well skilled in judgements and S…bad… ah, a man well skilled in civill affairs, and divers of the Levites excelling in other learning. So great was their authority that of ſome cauſes the king himſelf did not judge, Jer. 38.5. Zedekiah ſaith the King can do nothing againſt you. The Hebrews note that the king came not into the Sanhedrim, leaſt his opinion ſhould take liberty of judging from others, who thought diverſly from him.
For this ſee Jer. 26.16, 17, 18. Ezekiel mentions theſe 70 old men, Ezek. 8.11, 12. and Jazaniah was chief: the Hebrews ſay theſe ſeventy retained their authority in Babylon, and Artaxerxes eſtabliſhed this power when they came out of the captivity, Ezra. 7.25, 26. after when they took up armes againſt Antiochus, the government of things was in this Senate, in which Court the kingly Scepter was kept. This order continued till Herod the great, who ſlew them all (as a juſt judgement becauſe theſe Senators had neglected to bridle his boldneſs and power) except one Sameas, whom they had oft contemned admoniſhing ſuch things, in the room of whom Herod appointed others of his own faction. After, in Auguſtus his time, the power of this Senate came to be ſtrainted, the power of life and death being taken from them, and divers other counſels ſet up in ſeveral cities about civil affairs. Yet it is mentioned in the new Teſtament. Joh. 7.50. of theſe Nicodemus was one, and Joſeph another, Acts 4.6, 7. alſo Acts 5.21. This counſel is diſtinguiſhed from the Senate, or city Magiſtracy of Jeruſalem, ſo alſo, Luke 22.66. Hieruſalem being deſtroyed by Titus, this Senate came to an end.
So that the meaning of what is ſpoken, is, there is ſuch proportion betwixt wrath and a reproachful word, and betwixt the puniſhment of both, as there is betwixt the judgement of the three and twenty, or the Synedrion, or chief Council; as this exceeds that, ſo the puniſhment of a reproachfull word exceeds the puniſhment of anger.
But whoſoever ſhall ſay, Thou fool, ſhall be guilty of hell fire] Some give this interpretation, you Hebrews bring perſons for anger and reviling to the Council, alluding to their manner of proceeding, but I for the ſame ſin threaten a greater puniſhment unto them, even hell fire.
But the more common interpretation is, whoſoever ſhall ſay, Thou fool, ſhall be guilty of hell fire, foreign. The word tranſlated hell, properly ſignifies the fire of Gehenna. Without the City of Jeruſalem, there was a place called Gehenna, or, the Valley of the ſon of Hinnom, wherein was a place called Tophet, Jer. 7.31, 32. where the Jews after the example of the Phoenicians, burnt their children to Moloch, timbrels and pipes making a noiſe, leſt the cry of the burnt childe ſhould be heard. Joſiah polluted this place by bringing dead carkaſſes into it, 2 Kings 23.10. compared with Jer. 7.32. It was alſo called Tophet, which as Lapide ſaith, ſignifies a Timbrel, from the playing upon timbrels there. It was called Ghehinnom of Ghe, i.e. A Valley, and Hinnom the name of a Jew. It was a pleaſant Valley near Jeruſalem, but becauſe of this horrible burning of their children, the Jews hereby ſignified the torment of the damned. Eſai 30.33. Tophet is prepared of old, he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a ſtream of brimſtone doth kindle it. As the miſerable infants ſhut up in a brazen Idol, fire being put under, were broyl'd and burnt with an unſpeakable torment, ſo the wicked in the priſon of hell, ſhall be tormented with unquenchable fire.
Now the cauſe for which among others, is, for paſſionate railing, and calling fool, that is a wicked man, who in Scripture is ſo called, not a natural fool, or under-witted, but a wicked man, a contemner of God, Pſal. 14.1. The fool hath ſaid in his heart, there is no God, then which there is hardlier a more grievous railing, eſpecially when it is done, foreign, without cauſe.
Yet this doth not hinder, but that thoſe, who have a duty of chaſtiſing others, may be ſharply reproved, that they may be rowſed out of their ſleepineſs, as Chriſt cals his Diſciples, Luke 24.25. O fools, and ſlow of heart, and to the Phariſees, Matth, 23.17, 19. Paul calls fooliſh Galatians, Gal. 3.1. and Chriſt calls the Phariſees, Generations of vipers, Matth. 23.33. reſembles them to graves and whited ſepulchres, v. 27.
To conclude this verſe, for the prevention of our hearts to break out into anger and ſo to railing, Ile lay down ſome conſiderations about anger, as,
1 What it is. A. It's an affection whereby the bloud about the heart, being heated by the apprehenſion of ſome injury offered to a mans ſelf or friend, and that in truth or in opinion, the appetite is ſtir'd up to take revenge.
Its two-fold, 1 Juſt, and this is two-fold, 1 created, ſo anger was in Adam to riſe up againſt all that ſhould tempt him to ſin, knowing that in the day he ſinn'd he ſhould dye.
2 Renewed, whereby we are angry at our own or other mens ſins, ſo Moſes, Exod. 32.32. he was ſo angry that he ſlew three thouſand who were actors in the golden Calf. Phineas ſlew Zimri and Cosbi, Numb. 25.7, 8. ſo we may have a juſt anger, when our own name, or ſtate, or wife, or life is violated.
2 There is an unjuſt anger, which is when we have a deſire of revenge ſtirr'd up in us upon unjuſt cauſes; Jon. 3.
Now that thy anger may be juſt and not ſinful, conſider, 1 The properties of holy anger. 2 The remedies againſt ſinful anger.
1 The properties of holy anger, as,
1 It muſt have a juſt cauſe, Exo. 11.8. Moſes went from Pharaoh in a great anger: Lot was angry with the Sodomites, 2 Pet. 2.7.
2 It muſt be proportioned to the fault. We muſt not bring a club to kill a flye, nor ſet an houſe on fire to roſt an egg. Here Jonah fail'd, who was ſo angry for a gourd, and the Diſciples who for a contempt would have had fire come down from heaven, Luk. 9.53.
3 With love of thoſe with whom we are angry; ſo Moſes pray'd for Iſrael, when he was ſo angry at their golden Calf, Exod. 32.11.
4 In matters of importance, not for trifles. There's more juſtice then love in ſuch a carriage, 1 Cor. 13.5, 6.
5 It muſt be ſhort; the Sun muſt not go down upon it leſt it boyl up into malice, Eph. 4.26. and ſo much the ſhorter, as we ſee ſignes of repentance in the perſon offending. Abſaloms long retained anger turn'd into malice, and in fine to murther.
6 It muſt be moderate. Not as Simoon and Levi, who ſlew innocent as well as guilty, Gen. 34.25. Some are like cruel hangmen, who having a juſt cauſe to execute the office, to wit, the Judges command, do in the execution thereof uſe all cruelty. So perſons being commanded to be angry with the ſins of their brethren, ſeem glad they have got ſuch an occaſion to ſhow their fury, though too many can ſwallow the ſame evil in a friend.