Chapter 5

_Math. 5. 1._And when he saw the multitude, he went up into a Mountaine: And when he was set, his Disciples came to him.2. And he opened his mouth, and taught them, saying, &c.

IN this Chapter and the next, is contained Christs Sermon in the Mount, preached to his Disciples, and others that were converted unto him among the multitude. Hereof I have chosen to intreate, because it is a most divine and learned Sermon; and may not vnfitly be called the Key of the whole Bible; for here Christ opens the summe of the Old and New Testament.

Before we come to the parts of this Sermon, three generall points are to be scanned, for the clearing of the doctrine following. First, theTime when this Sermon was preached; to wit, in the second yeare of CHRISTS ministry, upon this occasion: when Christ had wrought a miracle, in cu[]ing the man with the withered hand, upon the Sabbath day, the Scribes and Pharisies went about to kill him; whereupon he departed from among them, and went into a Mount, where he spent the whole night in prayer. And when it was day, he chose the twelue Apostles: which done, he came downe into a plaine place neare to the Mount, where he wrought many miracles; but because the people thronged about him to touch him (for there went virtue out of him which cured them) therefore he withdrew himselfe out of the throng into the Mountaine againe, and there preached this Sermon unto his Disciples soone after their election; no doubt for this ende, to teach them his will, and also to frame and instruct them so as they might become profitable teachers unto others.

II. Point. The scope and drift of this large Sermon: namely, to teach his Disciples, with all that believe in him, to lead a godly, an holy, and blessed life. Although this be evident in the text, yet the Popish Teachers have depraved this ende and scope; saying, that Christ herein propounds a new Law, farre more perfect then the Law of Moses: & also deliuers new divine counsell to his Disciples, which was not given in the Law or in the Prophets. But they erre and are deceiued: for Christs intent is to cleare the true meaning of Moses and the Prophets, which was corrupted by the false glosse of the Iewish teachers; and not to adde any new Law or counsell thereunto, as afterward will plainly appeare. Againe, there cannot be given unto man a more perfect rule then Moses Law, the summe and scope whereof is, To loue God with all the heart, with all the soule, and with all the strength; then which there cannot be greater perfection in a creature. We therefore upon the consideration of this worthie ende, must labour to show the greater care and conscience, to learne and doe the things propounded in this Sermon.

III. Point. Whether is this Sermon the same, with that which is set downe by S. Luke, Chap. 16. v. 20. This question is necessarie, for if they be the same Sermon, then will the one give great light unto the other. Men indeede differ in judgment touching this point: some say they are diverse Sermons; others say they are one and the same: and that opinion is most likely. For first, they have one beginning and one matter, the same order of preaching, and the same conclusion, as the comparing of them together will plainely declare. Secondly, this Sermon recorded by them both, was made upon the election of Christs twelue Apostles, a little after the curing of the man with the withered hand. This is plaine in S. Luke, and may well be gathered from the doctrine of this Sermon recorded by Matthew, wherein Christ instructs his Apostles particularly in their office and calling: which he would not have done, if he had not formerly called them thereunto. If it be said, that S. Matthew records their election afterward in the 10. Chap. Ans. In the writings of the Euangelists there be certaine Anticipations; that is, some things are set downe after, which were done before, and some things are set downe before, which were done after, as might easily be proved by sundrie examples, and in the point in hand is evident: for the election of the Apostles is set downe by S. Matthew in his tenth Chap. upon occasion of his recording their commission to preach: so that this circumstance of the Apostles election, does notably prove these Sermons to be one, S. Matthew setting downe the same more largely, and Luke more briefly.

Their Reasons who hold them to be two distinct Sermons, are of no moment. They say, that the Sermon recorded by S. Luke, was made on the plaine; this of Matthew in the Mountaine: that of Luke was made by Christ standing; this of Matthew as he sate downe. Answ. But Luke saith not, that it was made by Christ in a plaine, or standing: onely this he saith, that Christ comming from the Mountaine stoode in a plaine place, and there wrought certaine miracles, and then preached: now all this might be done, and yet Christ might preach this Sermon in the Mount sitting, as S. Matthew saith: for the order of this storie is this. Christ beeing maligned of the Iewes, went into a Mount, and there prayed; after long prayer, he chose the twelue Apostles, and then came downe into a plaine and wrought Miracles, but by reason of the throng which pressed about him to touch him, he went into the Mountaine againe, and there preached this Sermon to his Apostles, and others that followed him.

Thus much in generall. Now we come to the Sermon it selfe: which contains three parts. A Preface; the Matter of the Sermon; and the Conclusion.

The Preface or preparation is contained in the two first verses of this Chapter, wherein are set downe diverse circumstances pertaining to the Sermon. As first and principally, the Author of it, to wit, IESVS CHRIST the Redeemer and Mediatour of mankinde, who in the making of this Sermon, must be considered two waies, even as he is a Prophet: first, as the Minister of Circumcision for the truth of God, as the Apostle speaks: whereby thus much is signified, that Jesus Christ as he was man, borne among the Iewes, was unto them a Prophet and Minister in his own person, and with his own mouth was to teach them the will of his Father: which thing was requisite for the accomplishing of Gods word, who had promised before to his auncient people by Moses, that he would raise up unto them a Prophet like unto Moses,whome they should heare in all things that he should speake unto them: which prophecy was verified in this Sermon: wherein he manifested himselfe to be the Minister of Circumcision unto them. Secondly, here we must consider Christ as a Prophet like unto Elijah, and Elisha, who were as Fathers and masters to the rest of the Prophets: for herein he does not onely teach believers among the multitude, but his own Disciples also, who were afterward to make Disciples unto Christ, and to build up further them that did believe; yea, this instruction of his Disciples, is the cheife scope of this Sermon.

Secondly, here is noted the Place where this Sermon was made, to wit, a Mountaine in Galile: He went up into a Mountaine. This place he chose for two causes: First, to auoide the throng that pressed about him, while he stoode on the plaine, to see him and to touch him, because there went virtue out of him. Secondly, that he might have a fit place, both for himselfe to sit and teach, and for his Disciples and the multitude attentiuely and orderly to heare and learne that wholsome doctrine which he deliuered.

In this choice of the place, First, he shews great care and wisdom to maintaine outward order in the dispensation of his word: whereby he teaches us, that in all holy ministrations, outward order is to be kept, and conuenient places chosen, where the word of God may be reuerently and profitably both spoken and heard. Secondly, herein he shews speciall care to dispence his Fathers will when occasion was offered; yea, he declars his diligence herein: so as it is true, it was meate and drinke unto him, thus by teaching the people to doe his Fathers will. And this his practise must be a president and example to all Gods ministers. They must not preach by constraint, but of a willing minde; yea, they must reioyce and be glad when occasion is offered, that they may dispence the will of God unto his people. This Paul meant in his straite charge to Timothie, that he should be instant, and teach in season, and out of season: that is, take all occasions to teach the word; following the example of Christ, who staied not, till he came to Jerusalem, or to some Synagogue, but hauing good occasion offered, taught the multitude in this Mountaine.

Thirdly, here is noted that bodily gesture, which Christ used in this Sermon; he taught them, not standing, but sitting, when he was set so when he preached in Nazaret, he stood up and read his text, and then sate downe, and preached unto them. And when his Father and mother sought him at the feast, they found him in the Temple (sitting) among the Doctors, and asking them questions: and beeing apprehended, he said to the multitude, I sate daiely with you in the Temple teaching. Now Christ used to preach sitting, because it was the manner and custome of that Church so to doe: The Scribes and Pharises (saith Christ) sit in Moses chaire, where he nots their gesture in teaching and expounding the Lawe. Whereby we are taught to bee carefull in obseruing all seemely, commendable, and conuenient gestures, which are used in that Church, whereof wee are members. If any shall aske whether we may not preach sitting, as Christ did? I answer: if it were the custome of our Church, we might lawfully doc it; for these gestures be indifferent in themselues: but we doe it not, because our custome is otherwise. And so wee may say of preaching with the head couered, which is the manner used by the ministers of the French Churches; but we use it not, because wee have no such custome in our Church.

Fourthly, here are noted the parties whom Christ taught, namely his Disciples; for though he spake in the audience of the multitude, yet herein hee chiefly intended to instruct his Disciples: that is, all those whom he had converted by his former ministry, and among them principally the twelue Apostles, whom hee had newely chosen to become teachers of others. This circumstance must be well obserued, for as it helps to cleare some points in the doctrine following; so it serus notably, to proue and justify the Schooles of the Prophets, wherin some teach, and others heare and learne, for this ende, to furnish themselues with gifts, that afterward they may become good and able teachers in Gods Church: for what is this, but to followe the example of Christ, who in this place deliuers doctrine and instruction to his twelue Apostles, the better to inable them to the faithfull discarge of their holy ministry.

Lastly, in this Preface is noted Christs manner of speaking, in these words: And he opened his mouth and taught them, saying: which some doe take to signifie nothing else, but a full and evident kind of speech; as if the Holy Spirit had said, he spake with his mouth: as wee use to say in English, I heard it with mine eares. But this phrase has a further meaning, for as Paul willing the Ephesians, to pray to God for him, that a doore of utterance may bee given him, that hee might open his mouth boldly to publish the secrets of the Gospel, does there make that opening of his mouth, a more speciall kind of speaking, and of farre more waightie matter, then his ordinary communication; and as Elihu saying, I will open my lippes, and will answer, does thereby import, that his speech should be upon due consideration, and sound knowledge: so the Evangelist saying, Christ opened his mouth, does thereby meane, that upon serious meditation upon sundry points of heauenly doctrine, hee began to speake with liberty and authoritie, and to deliuer unto them deep matter of waight and great importance: that this is the meaning, may appeare by the conclusion of this Sermon, where it is said, the people wōdred at his doctrine, because he taught as one hauing authority:

does Christ here open his mouth and utter waightie points of doctrine in this Sermon? then it stands all Churches & people in hand, to open their eares, and apply their hearts to heare, learne, receive, believe, and obey the same: this is that Prophet foretold by Moses, who must be heardin all things that he shall speake: yea, whosoeuer will not heare his voice, must be cut off from among Gods people: and great reason, for if the word spoken by Angels stood stedfast, and every transgression received a just recompence of reward;how shall we escape, if we neglect so great salvation preached unto us by Christ? Secondly, hereby all Gods ministers are taught, by all godly diligence to seeke to furnish themselues for their holy ministry, that they may bring serious and waighty matter unto Gods people, and deliuer the same with that conuenient boldnesse and authoritie, which beseems Gods word. Thirdly, in Christs addressing of himselfe to speake, all persons must learne to make conscience both of silence and of speech: this wee shall doe, if by silence we close up our lippes till wee have just matter to speake of, tending to the glory of God, or the good of our brethren; and beeing so prepared, upon fit occasion, and in due time, we may utter our minde: we must remember that Christ left himself an example, that we should follow his steppes; and also consider, that of every idle word that we shallspeake, we must render account unto God. If this were known and believed, there would not be so many sinnes in words, by cursing, swearing, vaine and idle speaking, as there be.

Thus much of the Preface. Now we come to the matter of this Sermon, beginning at the third verse of this Chapter, and so continuing to the 28. verse of the 7. Chapter. And it may be divided into 12. heads or places of doctrine: The first whereof, concerns true happinesse orblessednesse: from the 2. verse of this Chapter, to the 13. wherin are propounded sundry rules directing men to attaine thereunto. The scope of them all must bee considered, which in generall is this: Our Savior Christ had now preached two yeares among the people, and thereby had wonne many to become his Disciples; and among the rest, his 12. Apostles: to all whom hee promised happinesse and life euerlasting, if they would continue in the faith and obedience of his word. Now though they believed in him, yet they still remained in the same state for outward things, and became more subiect to outward miseries then before; so as if they judged of happinesse by their present outward estate, they might easily suspect the truth of Christs doctrine, and thinke he had deceiued them, because he promised them happinesse, and yet for outward things, their case was farre worse, then before they knewe him. This our Savior Christ considering, does here goe about to remooue this false conceit out of their minds; and for this purpose deliuers this doctrine unto them, in the first generall head of his sermon; that true happinesse before God, is euer joined, yea couered many times, with the crosse in this world. Whereby hee strikes at the roote of their carnall conceit, who placed true happinesse in outward things, and looked for outward peace and prosperitie upon the receiving of the Gospel.

As this is the scope of the doctrine following, so it stands us in hand to learne the same, and to finde experience hereof in our own hearts, that true comfort and felicitie is accompanied with manifold miseries in this life. Indeede, carnall wisdom deems them happie that enioy outward peace, wealth, and pleasure: but this conceit must be remooued, and Christs doctrine embraced, who ioyns true happinesse with the crosse. Secondly, this serus to teach us patience in affliction; for it is Gods will to temper happines and the crosse together: now this puts life into an afflicted soule, to thinke that Christ will have his felicitie inioyed and felt in outward miserie. Thus much of this head of doctrine in generall, now we come to the branches thereof.

_Vers. 3._Blessed are the poore in spirit, for theirs is the kingdome of heaven.

Here is Christs first Rule concerning happinesse; wherein obserue two points: first, the parties blessed, the poore in spirit: secondly, wherein this blessednesse consists, for theirs is the kingdome of heaven. Before we come to these parts seuerally, note in a word, the forme of speech here used, they that are ledde by humane reason will rather say, blessed are the rich, for theirs are the kingdoms of the world: But Christ here speaks the flat contrary; saying, blessed are the poore, for theirs is the kingdom of heaven, which is infinitely better then all the kingdoms of the world: whereby we may see that the wisdom of this world is foolishues with God, and the ordinarie conceit of man, flat opposite to the saving doctrine taught by Christ.

Blessed are the poore in spirit. The word translated poore, does properly signifie a begger, one that has no outward necessaries, but by gift from others: but here it is more largely taken, not onely betokening those that want outward riches, (for S. Luke opposes these poore to the rich in this world) but also those that are any way miserable, wanting inward or outward comfort: and such an one was Lazarus,that lay begging at Dives gates. What is meant by poore in spirit, is plainely expounded Isa. 66. 2. where the Lord saith, I will looke to himthat is poore, and of a contrite spirit, and that trembls at my words. Christs meaning then is this, that those poore are blessed, who by meanes of their distresse, through want of outward comforts, are brought to see their sinnes, and their miserie thereby; so as finding no goodnesse in their hearts, they despaire in themselues, and flie wholly to the mercie of God in Christ, for grace and comfort, as Lazarus did to Diues gates for outward reliefe.

Seeing Christ does thus set out the person that is truly blessed, let us see whether we be in the number of these poore ones. Indeed we have many poore among us, some that by excesse and ryot have spent their substance, and others that through idlenesse increase their want; as the wandring beggars, a sinnefull and disordered people, who ioyne themselues to no Church: but none of these can by their pouertie make just claime to true felicitie. The blessed poore, are poore in spirit, and this pouertie we must finde in our hearts, if we would knowe our selues to be truely happie; but after triall, this will be found much wanting: for first, if men live outwardly ciuill, and keepe themselues from grosse sinnes, this thought of pride takes place in their hearts, that they are righteous; and they perswade themselues with the young man in the Gospel, that they can keepe Gods commandments. Secondly, let worldly wants befall men, in body, goods, or name, and they are grieued; yea, their soules are full of sorrow: but for spiritual wants, as blindnesse of minde, hardnesse of heart, vnbeliefe, and disobedience, their hearts are neuer touched. Now whence comes this, but from that pride of heart, whereby they blesse themselues in their estate, and thinke all is well with them in respect of their soules? so that true it is, pouertie of spirit is hard to be found. We therefore must search our selues, and labour to feele our spirituall wants; and looke how Lazarus lay for his bodie, at Diues gates; so must wee lie at Gods mercie gate in Christ, for our soules, abandoning this pride of heart, and acknowledging that there is no goodnesse in us of our selues; for the straite gate of heaven cannot receive a swelling heart that is puffed up with pride. And to induce us unto this good duty, let us consider the gratious promises made to them that be poore in spirit; they are called Gods poore:hee thinks on them: though heaven be Gods throne, and the earth his footstoole, yet will heelooke to him that is poore and of a contrite spirit: yea, the Lord willdwell with him that is of a contrite and broken heart:Christ came to preach the glad tidings of the Gospel to the poore: yea, the Lord fills the hungrie (that is, the poore and hungrie soule) with good things, but the rich he sends emptie away. Let these and many such fauours with God, which they enioy, prouoke us to become poore in spirit.

Secondly, are they blessed that be poore in spirit? then here all poore and wretched persons in the world, may learne to make good use of their wants and distresses; they must consider them as the hand of God upon them, and thereby be ledde to the viewe of their sinnes: and by the consideration of their sinnes, be brought to see their miserie in thēselues, the true ground of this spirituall pouertie. Now, when they are once poore in spirit, they are in a blessed state in the judgment of Christ. If a man bleed dangerously at the nose, the best way to save his life, is to let him blood else-where, and so turne the course of the blood another way: even so, when a man is oppressed with worldly calamities, hee cannot finde any comfort in them, for in themselues they are Gods curses; yet if thereby he can bee brought to see his spirituall pouertie, then of curses they become blessings unto him: and therefore when we are in any distresse, wee must not onely fixe our eies upon the outward crosse, but by meanes of that, labour to see the pouertie of our soules; and so will the crosse lead us to happinesse.

Thirdly, they that abound with worldly wealth, must hereby learne to become poore, if they would be saved: Poore I say, not in goods, but in soule and spirit: this indeed is hard to flesh and blood, for naturally every rich man blesses himselfe in his outward estate, and perswades himselfe that God loues him, because he gives him wealth: but such conceits must he striue against, and learne of God to reioyce in this, that he is made lowe: Iam [illegible].

Fourthly, on this saying of Christ, that the poore are blessed, the Popish teachers (obseruing the word translated poore, to be[]oken outward pouertie) goe about to builde their vowe of voluntarie pouertie, whereby men renouncing their wealth and possessions of this world, doe be take themselues to some Monasterie, there to live a poore and solitarie life. But their voluntarie pouertie will not agree with this text; son Christs poor[] here pronounced blessed, are such, as by reason of their pouerty, are miserable and wretched, wanting outward comforts, as we showed o[]t of Luke where Christ opposes them to the rich, who abound with all worldly delights: but to vndergoe the Popish vow of voluntarie pouertie, is no estate of miserie or distresse for who doe live in greater []ase, or enioy more freedome from the crosses and vexations of this life, then their begging Friers? Againe, if their vowed pouertie had any ground in this text, then Christ should pronounce such poore blessed, as made themselues poore; but that he does not, for then in the next verse he should pronounce such mourners blessed, as voluntarily cause themselues to mourne: for that verse depends on this, as a more full explanation of this first rule: But no man will say that they that mourne without a cause, are there called blessed; and therefore Popish vowed pouertie has no ground on this place. And thus much of the persons.

II. Point. Wherein the blessednes of these poore consists; namely, in hauing a right to the kingdome of heaven, For theirs is the kingdome of heaven. By kingdome of heaven (for the better conceiuing of this blessednes) we must understand a state or condition of man, whereby he is in Gods fauour, and has fellowship with God. The truth of this description is evident by the tenour of the new Testament. Now this estate of man is called a Kingdome, because herein God rules as king, and man obeies as Gods subiect: for no man can be in Gods fauour, nor enioy his fellowship, unless God be his King, ruling in his heart by his word and spirit, and he Gods subiect resigning himselfe to be ruled by him: for this happie estate consists in Gods gracious ruling of man, and mans holy subiection unto God. Indeede, fewe doe see any great happines in this estate, but the truth is, mans whole felicity stands herein: Rom. 14. 17. The kingdome of God is not meate and drinke, but righteousnes, peace, and joy in the Holy Spirit. Here the Apostle teaches us three things: namely, that when Gods spirit rules in a mans heart, then first, he is justified, there is righteousnes: secondly, he has peace with God, even that peace of conscience which passes all understanding: thirdly, the joy of the Holy Spirit, which is all vnspeakable comfort, passing all worldly joy whatsoever. And these three doe notably set out the state of an happie man: which will yet more plainly appeare by their contraries in Judas, who beeing a wretched sinner, vnrighteously betraied his master, and thereupon fell into the miserie of a guiltie accusing conscience, which was the cause of his desperate death, and also that his bodie burst asunder, and his bowells gushed out: now if an evil conscience be so fearefull, then []ow blessed an estate is the peace and joy of a good conscience? which a man then has when God by his word and spirit ruls in his heart. Againe, this estate is called the kingdome of heaven, because that man in whom Christ [illegible] by his word and spirit, is alreadie himselfe in heaven, though i[] bodie he be yet on earth: for heaven is like a citie with two gates, thorough both of which a man must passe, before he obtaine the full []oyes thereof: now so soone as God by his word and spirit, rules in any mans heart, he is alreadie entred the [illegible]te of grace, which is the first gate: the other remaines to be passed thorough at the time of death, which is the gate of glorie, and then he is in full possession.

does true happines consist in this estate, where Christ ruls and man obeies? then here behold the errour of all Philosophers and wise men of this world touching happines: for some have placed it in pleasure, some in wealth, and others in ciuill virtue, and some in all these. But the truth is, it stands in none of these. A naturall man may have all these, and yet be condemned: for the ciuill virtues of the heathen, were in them but glorious sinnes. Our Savior Christ has here reuealed more unto us, then all the wise men of the world did euer know: and hereby we have just occasion to magnifie the bookes of Scripture, farre above all humane writings, because they doe fully set out unto us the nature and estate of true felicitie, which no humane workes could euer doe: we must therefore account of them, not as the word of man, but of the euerliuing God: yea, this must perswade us to maintaine the bookes of Scripture against all diuellish Atheists, that denie the same to be the word of God.

Secondly, hereby we are taught, from the bottome of our hearts, to make that petition for our selues, which Christ teaches in his holy prayer; namely, that he would let his kingdome come: that is, not suffer sinne, Satan, or the world to raigne in us, but by his word and spirit to rule in our hearts, giving us grace to be guided thereby in all our waies. We affect nothing more then happines, and therefore we must oftentimes most seriously make this request to God, preferring this estate with God, before all pleasures and happines in this world, and use all good meanes to feele in our hearts the power of Christs kingdome.

Thirdly, this should move us to heare Gods word with all feare and reuerence; for by this meanes, the kingdome of Christ is erected in us: when the word of Christ takes place in our hearts by faith, and brings forth in our liues the fruits of righteousnesse, and true repentance, then may we truely say, the kingdome of heaven is in us.

Lastly, Christ ascribing this happie title of his heauenly kingdom to them that be poore, and of a contrite heart, does herein minister a sovereign remedie against all temptations, from outward pouertie and distresse: Doubtlesse pouerty is a grieuous crosse, not onely in regard of the want of bodily comforts; but especially because of that contempt and reproach, which in this world does hang upon it: wherevpon many doe esteeme their pouertie, as a signe of Gods wrath against them, and thereby take occasion to despaire, thinking the kingdome of darkenes belongs unto them. But here consider you poore, this sentence of Christ, where he plainely teaches, that if a man in outward distresse, can be brought to feele his spirituall pouertie, and the wretchednesse of his soule, by reason of his sinnes; then he is so farre from hauing just cause to despaire of Gods fauour, by reason of his pouertie, that on the contrary, he may gather to his soule a most comfortable assurance, from the mouth of him that cannot lie, that the kingdome of heaven belongs unto him.

_Vers. 4._Blessed are they that mourne, for they shall bee comforted.

Here is Christs second rule touching blessednesse: wherein consider two points; first, the parties who are blessed, they that mourne: secondly, wherein their blessednesse consists, namely, in receiving comfort. For the first: by mourners, we must not understand every one that is any way grieued, but such as have just and waightie causes of griefe, and doe therefore mourne: for the words import an exceeding measure of griefe, such as is expressed by crying and weeping, as is plaine by Saint Luke, who thus relats Christs saying; blessed are ye that now weepe. And yet every one is not blessed, that mourns under grieuous distresse; for Caine, Saul, Achitophel, and Judas, were all deepely affected in soule with their most woefull estates, though farre from this blessednes. This rule then, must thus be understood; that they are blessed, who with their mourning for waightie causes of griefe, doe withal mourne for their sins: for so was the former Rule to bee understood, of those that with the sense of their outward distresse, had adioined an inward feeling of their spirituall wants: and this verse is but a more full explication thereof, as if he should have said, they are blessed that are poore in spirit. Yea, put case a man bee distressed for most waightie causes of griefe, so as hee howle and crie under the burthen of them; yet if withal, hee can vnfainedly mourne and waile in heart for his sinnes, notwithstanding all his pouertie and distresse, he is truely blessed.

This blessed sentence upon them that mourne, serues sundry waies for a sovereign salue to the conscience of a Christian. As first; put the case a man were distressed with grieuous calamities, and withal were ouertaken with some hainous sinne, whereupon not onely his body is afflicted, but his conscience also wounded, and so hee is cast into the gulfe of desperation: yea say further, that by reason of the terror of his conscience, his flesh were withered, and his marrowe consumed in his bones; were not this a cause of exceeding mourning? yet loe, our most blessed Physition Christ Jesus, has made a plaister for his sore; for if this man of distresses, can withal truely mourne for offending God through his transgressions, he is vndoubtedly blessed: for Christ has said it, whose word shall neuer faile, though heaven and earth come to nothing. A blessed text, which beeing well applied, will not onely support the heart in great distresse; but recouer the conscience from under deepe despaire. Secondly, put case a man were grieuously sicke, and that he felt the very pangs of death without all ease to seaze upon him, so as both speech and sight, with all outward comforts began to faile him; this state were lamentable: yet if in his soule he can truly mourne for his offences, even in this extremitie, he is blessed. Thirdly, put case a man were taken of his enemies, and his wife and children slaine before his face, hauing their braines dashed out upon the stones, afterward himselfe put to a most wofull racke and torture: this were an estate more wofull then death: yet herein a man must not judge himselfe a cast-away, but with mourning for this miserie, he must labour to be sorrowfull for his sinnes, and then he neede not feare what flesh can doe unto him, for he is blessed. Christs word must stand, let your distresse be what it will, if under it you mourne for your sinnes, blessed art you. We cannot conceiue while we enioy peace, of the worth of this rule in the evil day: neither doe we know how neere the time is, wherein we shall have neede thereof; and therefore we must now learne this neuer to be forgotten, to season all other mourning with godly sorrow for our sinnes.

II. Point. Wherein this blessednes consists; namely, in that their mourning shall have an ende, and be turned into true comfort. That this is true happines will appeare by the contrarie: for the woe and sorrow that is here begun, and continued in the world to come, is the punishment of the damned spirits, & the portion of the Reprobate, which is endles miserie: & therefore unto thē that mourne, it is true happines, that they shall receive comfort. This promise of Comfort is accomplished foure waies. First, when God tempers and delaies the sorrowes and afflictions of them that mourne, according to the measure of their strength: 1. Cor. 10. 13. God is faithfull, and will not suffer you to be tempted above that you are able to beare. This was promised to Dauid and his seede, that if they did sinne, he would correct them with the rodde of men: but not take his mercie quite from them. 2. Sam. 7. 14. Secondly, when God remooues the griefe with the causes thereof: thus he comforted Manasses, who for his abominable Idolatries and witchcrafts, was carried captiue into Babylon, and there laid in prison, fettered inchaines of iron: yet when he did mourne under that affliction, and withal humbled himselfe unto God for his sinnes, the Lord comforted him, bybringing him out of that captiuitie and prison, to Jerusalem into his own kingdome. Thirdly, when God gives inward comfort to the heart and conscience, by his word and spirit. In this case Paul said, we reioyce inafflictions, knowing that the loue of God is shedde abroad in our hearts by the Holy Spirit, which is given us: yea, when he was exceedingly afflicted above his strength, so as he received the sentence of death in himselfe, hauing no hope of life, yet even then he professes, that as the sufferings of Christ abounded toward him, so his consolations throughChrist abounded in him. Fourthly, when God by death puts an ende to all their miseries, and brings their soules to eternal life. Thus was Lazarus comforted, as Abraham saith unto Dives, Luk. 16. 25. and thus does Christ comfort the Theefe upon the crosse (who with his bodily torment for his leud life, was vndoubtedly touched in conscience for his sinnes, and therefore desires Christ to remember him when he came into his kingdome) by telling him, that that day he should bewith him in Paradise.

Here then we have a notable remedie against the immoderate feare of death, whether naturall or violent, and of any other judgment of God: for when death it selfe, or any other miserie whatsoever, shall befall us, if we can there with bewaile our transgressions, we neede not feare, still holding fast this promise by faith in our hearts, that we shall be comforted. Secondly, this promise well obserued, may teach us to auoide the perill of this false conceit; That true faith does alwaies minister present comfort. Many doe herewith perplexe themselues, measuring their estate towards God, by that which they feele in thēselues, so as if in time of trouble they finde not present comfort, they judge themselues voide of faith, and cast out of Gods fauour: but herein they greatly wrong themselues: for though the apprehension of comfort from God in distresse, be a fruit and worke of faith, yet a man may have true faith, that wants this sense and feeling of present comfort. Doubtlesse none are blessed that want faith, yet many are blessed that want feeling: for here it is saide, they that mourne for sinne are now blessed: and yet it is not said, they are now comforted, but they shall be comforted; meaning afterward, in Gods good time.

_Vers. 5._Blessed are the meeke: for they shall inherit the earth.

This is the Third rule of Christ touching happinesse: which as the former, contains two parts: first, the parties blessed: secondly, wherein this blessednes consists. For the first: The parties blessed, be the meeke. That we may know aright who be meeke, I will somewhat lay open the virtue of meekenes, and briefly handle these foure points: first, what meekenes is: secondly, what be the fruits thereof: thirdly, wherein it must be showed: fourtly, the cause and ground thereof.

I. Point. Meekenes is a gift of Gods spirit, whereby a man does moderate his affection of anger, and bridle in himselfe impatience, hatred, and desire of reuenge.

II. Point. The fruits of meekenes are principally two: First, it makes a man with a quiet and patient heart, to beare Gods iudgemēts: which is a worthie grace of God, and the greatest fruit of meekenes: Levit. 10. 3. When Aarons two sonnes Nadab and Abihu were burned with fire from heaven, which was a grieuous judgment, he went to Moses to know the cause thereof, who told him, that God would be glorified in all that came neere him; which when Aaron heard, he held his peace, and was not moved with grudging or impatience: So Dauid beeing in great distresse through the hand of God upon him, does notably show forth this grace, saying, I was dumbe, and opened not my mouth, because Lord you diddest it. Secondly, meekenes causes one with a quiet minde to beare the iniuries men doe unto him: yea, to forgiue and forget them; and to requite good for evil, referring all reuenge to God that iudgs righteously. When Dauids enemies laid snares for his life, uttered sorrowes, and imagined deceit against him continually; yet by this virtue he suffered all patiently, beeing as a deafe man that hears not, and as the dumbe which opens not his mouth: so farre was he from priuate reuenge. And our Savior Christ sets forth himselfe a patterne of this virtue; saying, Learne of me, that I am meeke and lowly in heart: herein he left himselfe an example that we should follow his steppes, who when he was reuiled, he reuiled not againe, when he was buffeted, he threatned not, but referred all to the judgment of him that iudgs righteously: yea, he prayed for them that crucified him: So did Stephen, Act. 7. 60. Lord, lay not this sinne to their charge: so Zachariah the sonne of Iehoida, beeing stoned, saide onely this; The Lord will see and require it at your hands. 2. Chron. 24. 22.

III. Point. Wherein must this meekenesse be showed? Ans. Not in the matters of God, when his glorie is impeached: for therein we must have zeale as hote as fire: but in the wrongs and iniuries that concerne our selues. Moses was the meekest man upon the earth in his time, Numb. 12. v. 3. and yet when the Israelites had made a golden calfe, in zeale to Gods glorie, hee brake the two tables of stone; & put to the sword that same day, three thousand men, of them that had so dishonoured God. Dauid also, that held his tongue at his own wrongs, did consume away with zeale against his enemies that forgatGods word, Psal. 119. 139. And our Savior Christ, who as a lambe before the shearer opened not his mouth for the wrongs done unto himself; did yet in rescue of his fathers glorie, make a whip of cordes, and driue the buyers out of the Temple, who made his Fathers house a denne of theeues: Math. 21. 12.

IV. Point. The cause and ground of this meekenesse, is affliction andpouertie of spirit, as the order of these rules declars; where it is placed after pouertie of spirit, and mourning: and therefore Psal. 37. 11. whence these words are borrowed, the meeke person is called by a name that signifis one afflicted; to teach us, that hee that is meeke indeede, is one who by affliction and distresse, has beene brought to mourne for his offences: for hardly can he bee meeke and patient in spirit, that has not beene acquainted with the crosse, Lamen. 3. 27, 28, 29. The Church commends this bearing of the cr[]sse in youth, because it maks a man to sit quietly alone, to put his mouth into the dust, and to give his cheeke unto the nippers.

does blessednesse belong to meeke persons? hereby then wee are admonished to labour for the moderation of all our affections, especially of anger, hatred, and reuenge; and to beware of all hindrances to this blessed virtue, as choller, hastinesse, grudging, impatience under wrongs, with all rayling, reuiling, chiding and brawling, and all such threatning speeches, which come too oft in practise, that wee may forgiue, but we will neuer forget: yea, in Action we must auoyd all quarrelling, fighting, contending, and going to law on every light occasion; for true meekenesse admits none of all these to take place with Gods children. And to induce us hereunto, consider first Christs precept and example, bidding us learne of him, for he is meeke and lowely. Againe, consider Gods own dealing with us, we daiely wrong him by our offences, and yet he beares with us; shall we then bee so vnlike our heauenly Father, that we will straight reuenge the wrongs that others doe unto us? See Colloss. 3. 12, 13. As the elect of God, holy and beloved, put on the bowels of mercie, gentlenesse, lowelinesse of minde, meekenesse, long suffering, forbearing one another, and forgiuing one another, if any man have a quarrell against another; even as God for Christs sake forgaue you, so doe yee. Lastly, the fruition and practise of this grace has the promise of blessednesse belonging to it; and therefore as we would bee happie, so we must get the spirit of meekenesse into our hearts, and express the virtue and power thereof in our liues.

Obiect. I. Here some will say, If I put up all iniuries, I shall be coūted a dastard and a foole. Ans. In this case learne of Paul, to passe littlefor mans judgment, but be carefull to get and [illegible] this grace of meekenesse, and then Christ will pronounce you []ssed, which ought more to preuaile with you, then all mens estimatiō in the world; and so it will, unless you loue the praise of men, more then the praise of God: Ioh. 12. 48.

Obiect. II. Again, it will be said, The more I use to put up wrongs, the more shall I have still done unto me. Ans. That is onely so[]th wicked men; for who else will wrong you, if you followe that which is good? Yet say they doe, thypatient suffering, is praise-worthy with God: and, he will take the matter into his hand: yea Christ Jesus, who iudgs not by the sight of the eie, he will rebuke aright, for all the meeke of the earth.

Obiect. III. But yet you saist, this is the way to loose all that a man has, and to be thrust out of house and harbour. Ans. Nothing lesse: for Christ here saith, the meeke shall inherit the earth; doubt not but Christ will make good his word: and therefore if you respect these outward things, labour to get and exercise the spirit of meekenesse.

II. Point. Wherein does this blessednes of the meeke consist? namely, in their inheriting of the earth. And this is a great happinesse, for a man to be Lord of the whole earth. But how can this be true? sith many of Gods dearest servants, have beene strangers on this earth, thrust out of house and land, and constrained to wander in mountaines, and desarts, afflicted and miserable, yea destitute of conuenient foode and raiment, Heb. 11. 37, 38. Ans. The meeke are here called Inheritors of the earth, not for that they alwaies have the possession thereof; but first, because God gives a meet and conuenient portion of the earth, either to them, or to their posteritie: thus hee dealt with Abraham, Isaac, and Jacob, they had sufficient for themselues, and a promise of great possessions, which their posteritie did enioy. Secondly, if it fall out, that meeke persons die in want, or banishment; yet God gives thē contentation, which is fully answerable to the inheritance of the earth: so Paul saith of himselfe, and other Apostles, they were as men hauing nothing, and yet possessed all things: meaning through contentation, with the peace of a good conscience. Thirdly, the meeke have this inheritance, in regard of right, being the members of Christ, who is Lord of all. Hence Paul saith to the beleeuing Corinthians, all things are yours, whether it be Paul, or Cephas; or the world, things present or things to come, all are yours, and ye Christs. Fourthly, the meeke are made kings by Christ, and after the last judgment, they shall rule and raigne withhim for euer[illegible][]eu. 5. 10. And in these two last respects, the meeke are more properly said to be the inheritours of the earth. Obiect. Yet here it will be said againe, that wicked and carnall men are oftentimes the greatest Lords of the earth, as Nimr[]d in his time, and the Turke at this day. Answ. The right unto the earth is two-fold; Ciuill and Spirituall: Ciuill right is that, which stands good before men, by their lawes an[][]ustomes; and in regard therof, men are called Lords of such lands, as they have right unto in the Courts of men: and so the Turke at this day, is a mightie Lord of a great part of the whole world. Spirituallright is that, which is warrantable and approoued with God himselfe; and such right and title had Adam to all the world, before his fall, which he lost by his sinne, both from himselfe, and all his posterity: but yet in Christ, the same is recouered to all the elect. And of this right, Christ here speaks, when hee calls the meeke inheritours of the earth: in regard whereof, the Turke, & all vnbeleeuers and vngodly persons, are but vsurpers of those things, which otherwise ciuilly they doe lawfully possesse.

Here then is an excellent priuiledge of all the true members of Christ, that in him they be Lords of the earth: whereby first, wee may see how farre most men doe ouershoote themselues in seeking earthly possessions; for the manner is, without all regard of Christ, to hunt after the world: but this is a preposterous course, these men set the Cart before the horses; for seeing all our right to the earth was lost by Adam, and is onely recouered by Christ, doubtlesse till we have part in Christ, we cannot with the comfort of a good conscience, either purchasse, or possesse any inheritance upon earth. In regard of certaintie, men desire to hold their lands in capite, that is, in the Prince, as beeing the best tenure; but if wee would have a sure title, and hold aright in capite, wee must labour to become true members of Christ, and hold our right in him, for he is the Prince of the kings of the earth, and Lord of all the world: and till we be in Christ, wee shall neuer have an holy and sanctified right to any worldly possessions.

Secondly, this serues for a bridle against all immoderate care for the world; for if wee be members of Christ, and meeke persons, then the inheritance of the earth is ours: what neede have we then to carke & care so much for worldly pelfe, as most men do, who neuer thinke they have enough?

Thirdly, this serues for a just rebuke of all those that seeke to enrich themselues by crueltie, lying, fraud, and oppression: for if you bee in Christ, you have right to the whole world; what neede then hast you to use unlawful meanes to get that which is yours ow[]e? But sure it is, you have no part in Christ, while you giuest your selfe to these courses; for if you haddest, you wouldest bee content; with whatsoever God sends in the use of lawfull meanes. Philip. 4. 11.

Lastly, hence all Gods children may learne to comfort their hearts against the feare of any punishment for the name of Christ; for keepe Christ sure, and whither soeuer you are sent, you are upon yours own ground: for the whole earth is yours, and in Christ one day you shalt possesse it, when all Tyrants shall be banished into hell. Now beeing on yours own ground, what need hast you to feare?

_Vers. 6._Blessed are they which hunger and thirst after righteousnes, for they shall be filled.

Here is the fourth Rule touching blessednesse, which is also mentioned by Saint Luke, yet some thing different from this of Matthew: for according to Luke, Christ directs his speech to his Disciples, and speakes of bodily hunger, saying; Blessed are ye that hunger now, for yeeshall be satisfied: as if he should say, You my Disciples doe now suffer hunger and thirst, but this shall not preiudice your happie estate, for hereafter you shall be satisfied. Now Mathew gos a degree further, and lais downe a cause and Reason why they beeing hungrie are blessed; not simply, for that they were pinched with bodily hunger, but because withal, they did further spiritually in their soules hunger after righteousnesse. Thus then the two Euangelists do agree; S. Luke laies downe this Rule generally, but Matthew propounds therein the reason of this blessednesse.

This Rule, as the former, containes two parts: first, who are blessed: secondly, wherein this blessednes does consist For the first, the parties blessed are such, as hunger and thirst after righteousnes. The exposition of these words is diverse; Some give this sense: Blessed are those that are grieued with the iniquities that abound in the world, and withal doe in heart and soule, long for the amendment and reformation thereof. Others expound the words thus: Blessed are those that by wrongs and iniuries are depriued of their right [illegible] this world, and so are constrained to hunger and thirst after that which is their own, wayting by patience to obtaine the same. But there is a third exposition which does more fully open unto us the meaning of Christ; to wit, by righteousnes we may well understand in the first place, the righteousnes of faith, whereby a []inner is justified through grace in Christ, and so stand[] righteous before God hauing the pardon of all his sinnes []besides this, we may here also understand inward righteousnes, whereby a man []s sanctified and made holy, hauing Gods image renued in him by the spirit of grace, which was lost by the fall of our first parents. And that this imputed and renued righteousnes may here be understood, will appeare by these reasons: First, in such places of Scripture where like sentences are repeated, we must understand not Ciuill righteousnes, but justification, sanctification, and regeneration: as Isa. 55. 1. Hoe, every one that thirsts, come to the waters, and buie without siluer: and, Ioh. 7. 37. If any man thirst, let him come unto me and drinke: and, Reuel. 21. 6. I will give to him that is a thirst, to drinke of the waters of life freely: all which places are one in substance: for by waters, we must understand righteousnes, which is that spirituall grace of God the fountaine of all blessings, whereby sinners are justified and sanctified. Secondly, that which is most of all to be desired, must needes be the most excellent righteousnes: but this righteousnes here mentioned is most to be desired; for Christ saith, men shall hunger and thirst after it, thereby expressing a most earnest and vehement desire: and therefore by righteousnes, we must understand Gods grace and mercie in Christ, absoluing a sinner from the guilt and punishment of his sinnes, with sanctification the fruit thereof, whereby he is purged from corruption. Secondly, by hungring and thirsting, we must understand two things: first, a sorrow and griefe of heart in regard of a mans own sinnes, and vnrighteousnes; secondly, an earnest and constant desire of the righteousnes of God, that is, of justification and sanctification in Christ. Answerable to these two things which are in bodily hunger and thirst, to wit, first a paine in the bottome of the stomacke for want of meate and drinke; secondly, an earnest desire and appetite after meat and drinke, to be satisfied therewith. And blessed is he that is so grieued for his own vnrighteousnes, and withal has an earnest desire after reconciliation with God in Christ, and after true regeneration and sanctification by the Holy Spirit: for this is true spirituall hunger and thirst, whereto belongs this gratious promise, that in due time he shall be satisfied and filled with plentie of Gods mercie and grace, wherein this happinesse does consist, which is the second branch of this Rule. This I take to be the true and proper meaning of these words, whereupon the two former expositions depend; for he that is thus spiritually an hungred, is oft depriued of his own right among men, and so is said to hunger and thirst after that which is his own in this world. Againe, such a man does vnfainedly grieue at the iniquities that bee in the world, and withal, his heart does most earnestly desire reformation thereof, both in himselfe and others.

First, this sentence must be remembred, as a storehouse of true comfort in all grieuous temptations, but especially, against these three; the want of faith, the smallnesse of sanctification, and despaire. For the first, many in Gods Church have a true care to please God in all things, and to live in no sinne against their conscience; and yet they finde in themselues much distrust and despaire of Gods mercie, they feele more doubting then faith: whereupon they are brought to doubt of their election, and state of grace before God. Now how may such bee releeued, and be well perswaded of their good estate? Answer. The way is laid downe by our Savior Christ in this Rule; Blessed are they that hunger and thirst after righteousnesse. For here he teaches, that those are blessed, who are displeased with their own doubting and vnbeleefe, if they have a true earnest desire to be purged from this distrust, and to believe in God through Christ. Indeede this desire of faith, and to believe, is not true faith in nature, but in Gods acceptance; for God respects them for this true desire, as if they had faith. And they are blessed, because they shall have plentie of faith, and assurance of grace and fauour with God in Christ: for it is mercie and grace with God, to hunger after grace and mercie, when the heart feeles the want thereof: But yet such persons must be admonished, that they show the truth of this desire, by a constant endeavoring in the meanes which God has sanctified for the obtaining of a true and liuely faith in Christ wherewith they may be satisfied.

The second temptation is, from the smallnesse of sanctification. Many there be that endeavor to please God, making conscience of all sinne, and yet they finde in themselues an exceeding measure of rebellious corruption, much ignorance in their minds, peruersenesse in their wills, and frowardnesse in their affections; yea, a continuall pronenesse unto all manner of sinne: and on the contrarie, they can perceiue but small fruits of sanctification; the olde man they feele rushing in them like a mightie Gyant, but the newe man so weake and seeble, that they can hardly discerne any spirituall life: and hereupon they are sore troubled with temptations, yea oftentimes driuen to doubt, whether they have any true grace at all: This cannot but be an heauie case, and yet here is true comfort for them; for Christ calls them blessed (not that are filled with righteousnesse) but who hunger and thirst after it; that is, who feeling the want of righteousnesse in themselues, doe earnestly desire it in their soules. These persons therefore, that feele in themselues a sea of corruption, and scarce a drop of sanctification, must truely examine their own hearts, how they stand affected to these things; for if they be truely grieued for their corruption and rebellion, and withal doe earnestly desire grace and sanctification, vsing the meanes constantly, whereby they may be freed from the one, and indued with the other; then they have wherewith they may comfort their hearts, for Christ calles them blessed: and so they are, for in due time they shall be satisfied: and in the meane time, their will and desire is accepted of God in Christ for the deed it selfe.

The third temptation is, to despaire; when a man after the breach of conscience by some grieuous sinne, is plunged into this gulfe, that he thinkes verely hell is prepared for him, and he must needes be damned: what remedie now in such a case? Answ. Some thinke the onely way is to propound unto him, the grounds of vniuersall grace; as that, because he is a man, Christ died for him, for Christ died for all: but this is a slender comfort, for the despairing conscience will thus replie; God indeed has done his part, but I refused Gods grace, when it was offered. Therefore another way of comfort must bee sought; which is, by proouing unto him out of Gods word, that he is within the couenant, and that the promises of grace and life doe belong unto him: for the effecting whereof, one maine ground is here propounded; to wit, that though a man want all righteousnesse, yet if he truely hunger after it, he is blessed: and the right applying of this ground, is this; search must be made, whether the partie thus despairing, has in him any sparke of true grace, or no; and this will be known by these two demands: first, whether he dislike his sinnes, because they are sinnes? secondly, whether he truely desire to be reconciled unto God, to repent and believe in Christ? Now if his conscience tell him, that these things bee in him indeede, then is he brought within the compasse of this blessednesse here pronounced by Christ, and has title to this promise, that he shall be satisfied: for he that is grieued for his sinne, because thereby he has offended God, and withal has an earnest desire of mercie and grace, to repent and believe, is truely blessed. And therefore it may bee said unto him, seeing you findest in your heart, this griefe for sinne, and desire of grace, you are blessed and shalt be satisfied. Thus may the distressed soule receive comfort; but as for them that live in sinne, here is no comfort, for they have no true dislike of sinne, no purpose or desire to repent thereof.

Secondly, as this rule of Christ ministrs comfort to some, so it dedeclars the miserable estate of others; to wit, of all those that want this spirituall hunger after righteousnesse, for they have no title to the promise of heauenly satisfaction by Gods mercie in Christ. And yet generally this is the state of men every where: for after riches, pleasures, honours, and preferments men hunger and thirst, as the drought in summer does after raine; but rare it is to finde a man that sauours the things of God, and thirsts after his righteousnes, and yet such onely are blessed.

Thirdly, this rule of Christ serues for sure direction, whereby we may know our estate before God, in regard of true happines: if we hunger and thirst after righteousnes, we are surely blessed: for the mouth of the Lord has spoken it. Now this spirituall hunger is known by two things: first, by an vnfained heartie sorrow and griefe for sinne past; where this is wanting, true spirituall hunger and thirst is not: secondly, by an earnest desire of Gods mercie in Christ, for the pardon of sinne, and for sanctification, testified by a constant endeavor in the use of meanes to come thereby: he that has these things in him, may assure himselfe that he is blessed, for these be the motions of Gods spirit, and the true pledges of his grace. Hereby then we must trie our estate, if these things be in us we have wherein we may reioyce; but if our hearts be dead, and hard, so as we have no touch for our sinnes, no hungering after the blood of Christ, nor desire of sanctification, then are we voide of grace, and so most miserable: for the smallest measure of true grace that can be, is to hunger after grace in the want thereof.

Lastly, this rule of blessednes must admonish us, as we tender our salvation, so to labour for this spirituall hunger in our soules, after reconciliation with God in Christ for all our sinnes past, and for the sanctification of our hearts and liues by his word and spirit: we may heare, read, and talke of Gods word, and yet all to no ende, unless we be in heauines for our own vnrighteousnes, and from our hearts doe sende forth sighes and grones after mercie and grace in Christ. For what auails it to have wit and learning, honour and riches, if the soule be voide of mercie and grace in Christ? which doubtlesse it is, while this spirituall hunger is wanting in the heart. And to move us to labour for this hunger, the reason annexed is very effectuall, namely, the Lords promise that they shall be filled, which also shewes wherein this blessednes does consist. Now they that thus hunger are filled, partly in this life, by receiving the testimonie of the spirit, touching their reconciliation with God in Christ, and some fruits of sanctification, whereby the old man is mortified, and the new man renued in them; but principally at the ende of this life, when they shall be fully justified and sanctified, and have Gods image perfectly renued in them.

_Vers. 7._Blessed are the mercifull: for they shall obtaine mercie.

This verse contains the fift Rule or precept of our Savior Christ touching true happines, in which obserue two points: first, who be blessed: secondly, wherein this blessednes consists For the first: the parties blessed be the mercifull. And that we may the better know them, I will speake something of this virtue: first, shewing what mercie is: then, what be the cheife duties thereof.

First, Mercie is an holy compassion of heart, whereby a man is moouedto helpe an other in his miserie. First, I call it a compassion of heart, because it makes one man to put on the person of an other, and to be grieued for the miseries of an other, as if they were his own: and therefore it is called the bowells of compassion, because when a mans heart is touched therewith his very liuer and entralls doe stirre in his bodie, and are rouled within him, as the Prophet speaks: and he is affected, as though the bowells of him that is in miserie were in his bodie. Secondly, I call it an (Holy) compassion, to distinguish it from foolish pitie, whereby a man does vnlawfully tender him that is in deserued miserie: such was Ahabs mercie to Benhadad, and Sauls in sparing Agag, whereas the express commandment of God was to the contrarie: but such mercie and compassion as God approous, is a fruit of his spirit, and a virtue commended and commanded in the word of God. Thirdly, this virtue of mercie stirrs and moous the heart to helpe an other that is in miserie: for helpe in miserie is a notable fruit of true compassion, neither can thes be seuered: for in the compassion of the heart, and in the acte of reliefe, stands true mercie: and therefore John saith, He that seeth his brother in neede, and shutts up his compassion from him, how dwells the loue of God in him? whereby also we may see, that no worke of mercie is showed to any man in miserie, but that which comms from compassion: and thus we see what mercy is.

Secondly, the duties of mercie are answerable to mans miserie: Now mans miserie is either in his soule, or in his bodie. The greatest miseries of man are in his soule; as ignorance, impenitencie, and trouble of conscience: mans bodily miseries are sicknes, thirst, nakednesse, &c. and to these the works of mercie are answerable. Some therefore concerne the soule, and some the bodie. Mercie towards the soule is, when a man is carefull for the salvation of an other, vsing meanes to bring a man from spirituall darknes, unto light, from the power of Satan, unto God, from the state of sinne and the daunger of hell fire, to the state of grace in true faith and repentance, and so to life eternal. And looke how farre the soule is more excellent then the bodie, so farre does this, worke exceede any worke of mercy that concernes the bodie: Mercie towards the body is called alms or Releefe, whereby a mans outward necessitie, for foode, raiment, or such like, is supplied: that this is a worke of mercie, is manifest, Isaiah, 58. 10. where the Releeuing of the hungrie, is the powring out of the soule unto-him: and Saint John makeththe not releeuing of our brother in neede, to bee the shutting of the doore of compassion from him.

Now by this which has beene said concerning mercie, and the workes thereof, wee may see who is a mercifull man; namely, such a oneas has his heart touched with compassion towards the miserie of another, and thereby is moved to helpe and releeue him in soule and bodie, according to his estate: and such a man is blessed by the testimonie of Christ himselfe, howsoeuer in the world he may be despised.

First, here we have to consider, what a number of miserable and cursed persons doe live, even in the bosome of Gods Church; for if this Rule of Christ be true, then vnmercifull men are accursed. Now such are common among us: The Richer sort which abound in outward blessings, thinke themselues happie; but if they be vnmercifull, they are wretched: and such are all those, that for the maintenance of their outward po[]pe and brauerie, spoile the poore that live under them, by inclosing of commons, racking of rents, vnreasonable fines, &c. or for the satisfying of their vaine pleasure and delight, bestowe more upon hawkes and hounds, then on the poore: Such a wretched person also is the Corne-monger, who has his barnes full, and his garners full, and yet suffers the poore to want bread, waiting still for a deerer time: Such also are our common vsurers ingrossers, and fore-stallers of needefull commodities whatsoever: all these seeke themselues, and have no mercie on them that are in miserie: yea, such likewise are those householders, who spend their time and wealth in some disordered course, as whoring, gaming, drinking, or such like, and so neglect their family; these denie the faith, and are worse then Iewes and Turkes, nay then many bruit beasts, for they are mercifull, towards their own. It were an easie thing thus to shewe through all estates, the great multitude of miserable persons; for now the common prouerb is become the common practise, every man for himselfe, and God for us all.

Secondly, seeing the mercifull man is blessed, wee must learne to put on tender mercie, or the bowels of compassion towards those that bee in miserie. And to move us hereunto, let us marke these things: First, the state of the mercifull is here pronounced blessed of Christ. Secondly, mercie is a gift of the spirit and the grace of Gods elect, which alwaies accompanis the happie estate of those that be in Christ: for the power of grace does change their carnall nature, Isaiah, 11. 6. 7. Thirdly, hereby we become like unto God our heauenly Father, who is the father of merci[]. Fourthly, hereby we are made instruments of Gods mercie to them that be in miserie; for God conuaies his blessings unto his poore creatures ordinarily by meanes: We count it an high honour to be the Kings Almner; oh then, how great is this dignitie, to be Almner to the God of heaven, to disperse his goodnesse and mercies among the children of men? and hereto wee are aduanced, if wee helpe the poore that bee in miserie. Fiftly, the exercise of mercie commends our Religion, not onely before men, but unto God: for pureReligion and vndefiled before God is this, to visit the fatherlesse and widdowes in their distresse: and, God will have mercie, and not sacrifice: therefore the Apostle bids, to doe good and to distribute forget not, for with such sacrifices God is pleased. This is the fastwhich God requires, to loose the bands of wickednesse, to take off the heauie burden, and to let the oppressed goe free, to take off every yoke: and on the other side, to breake your bread unto the hungrie, to bring the poore that wanders into yours house, and to couer the naked, &c.

And because this duty is so necessarie and excellent, I will propoūd certaine Rules to be obserued for our furtherance herein. First, wee must exercise three of our senses; seeing, hearing, and feeling, in other mens miseries: for seeing, we must bee very warie it grieue us not to looke upon our poore brother, but wee must see and behold his miserie and distresse, whether it bee in soule or bodie. This is the Lords practise. Israel is oppressed in Egypt, and the Lord saith, I have surely seene the trouble of my people, and the oppression wherewith the Egyptians oppresse them. And we must be followers of God, as deare children, and learne to visit them that be in miserie, either through sickenesse, imprisonment, pouertie, or such like; for sight will stirre up in a man a sense and compassion of others miseries. Hence it is said, that when Jesus saw a great multitude, hee was moved with compassion towards them. And who can see a poore distressed person to lie in strawe, or on the ground without needfull releefe, as many a one would not suffer his dogge to lie, and not be moved with compassion? Secondly, if wee cannot come to see a mans miserie, then we must bee content to heare of it, and give heed and credit to the true reports that others make thereof unto us. Thus did Nehemiah, hearing of the affliction of the residue of the captiuitie, he wept and mourned, fasted and prayed, and sought for releefe for them at the Kings hands. Thirdly, for feeling, if the Lord shall afflict our bodies with sicknes, or our soules with temptations, we must be willing to suffer the same patiently, that thereby we may be fitted to take more compassion upon others in like case, and to comfort them the better. Paul saith of himselfe and Timothie, that in Asia they were pressed with affliction above measure passing strength, so as they altogether doubted of life, and yet (he saith) the Lord dealt mercifully with them; that they might be able to comfort others whichwere in any affliction, with the same comfort wherewith God had comforted them.

Secondly, we must make our particular callings wherein we live, the instruments of mercie, and in doing the duties thereof show forth compassion towards others. This Rule is of great use, and therefore it will not be amisse to show the practise of it in particular. The Magistrate must rule and gouerne in mercie: and the Minister must preach in mercie: every sermon must be a worke of compassion towards the people, not onely for the matter which it contains, but for the manner of his deliuerie, and in the scope and drift which he aims at: he which preaches otherwaies does barre himselfe of all mercie, even then, when he intreates of mercie unto others. There is a carnall and humane kinde of preaching, which now adaies takes place, wherein nothing is so much regarded as the vaunting of wit, memorie, and learning, by fine contriued sentences, multiplicitie of quotations, varietie of allegations of Fathers, Schoole-men, and other learning: but herein is no mercie nor compassion to the poore soule. It is said indeede, that none condemne this kinde of preaching, but they that can not attaine unto it. But the truth is, God will have his word deliuered, not in the enticing speech of mans wisdom, but in the plaine euidence of the spirit, and of power: and therefore a man can not with good conscience applie himselfe to such kind of preaching, els no doubt a man of meane gifts might finde it more easie to attaine unto, then to the true preaching of Christ crucified. Thirdly, every priuate man must make the duties of his calling, works of mercie: the rich man must know himselfe to be, not a lord, but a steward of Gods blessings, and therefore must imploy and dispence the same in mercie, by giving and lending unto the poore freely, as God shall minister unto him just occasion. The trades man must buie and sell in mercie, dealing justly with the rich, and shewing liberalitie to the poore. The master must thus in mercie use the labour of his servant; and the servant thus in mercie doe service to his master, for conscience towards God. And happie were it with all estates, if this rule of mercie were obserued; the want whereof, is the bane of all societies.

Thirdly, for the more chearefull practise of mercie, we must lay aside some part of our goods, for the releefe of them that be in miserie. The Iewes were commanded to set apart the first fruits of their corne and cattell, for the Lords altar: but in the new Testament the altar is ceased, and the poore come in stead thereof; and therefore we must now bequeath some thing for their releefe. Many are given to great excesse in fare, and in artire; but they may doe well to abate some part thereof, and bestow it on the poore, for hereby will the rest be sanctified to their more free and comfortable use: nay, in case of necessitie, we ought to sequester some part of our own necessaries, for the refreshing of the poore; so did the Church of Macedonia, even beyond their power, give to the releefe of the afflicted brethren. Men are exceeding cold in charitie, and one maine cause thereof, is want of obseruing this Rule, in setting apart some thing, according as God shall blesse us in our callings, for the releefe of the poore.

The second point to be considered in this rule is, wherein this blessednes does consist; namely, in the obtaining of mercie: he that shewes mercie, shall finde mercie, both with God and man. Where first, we may see the errour of the Church of Rome in their doctrine of merits: for they make a speciall part of humane satisfaction, to consist in alms deedes and releeuing of the poore, teaching that a man may hereby merit eternal life: but they or to grossely; for then Christ would not have said, blessed are the mercifull, for they shall finde mercie: but rather thus; they shall finde justice: for that which comes of merit, is due by right. Secondly, hereby we may see what to thinke of our Church, and Nation; in respect of true Title to Gods mercie, for onely the mercifull shall finde mercie. Now it were easie to goe through all orders and conditions of men among us, and therein to show abundance of vnmercifulnes and crueltie; so as we may be justly called a cruell people, and therefore can not looke for mercie at Gods hands: for to the mercilesse shall be judgment without mercie. This is evident by the Lords dealing with his own people: for all their sacrifices and duties of religion were abomination unto the Lord, because their hands were full of blood; and because they had no mercie, therefore they were led into captiuitie, as we may see at large, Ier. 5. 28. Euck. 9. 9, 10. and Zach. 9. 12. Now we beeing in the same case with them for vnmercifulnes and crueltie, have no doubt deserued long since the same punishment; even that the Enemie should depriue us both of Gospel and peace, and of all our prosperitie and wealth: what then shall we doe? surely we must humble our selues by prayer and fasting unto the Lord, if not publikely, yet priuately; every man and every familie apart, even for this one sinne of vnmercifulnesse: and withal in this humiliation, begin to practise mercie, by bestowing that upon the poore, which we spare frō our bodies in the daie of our fast.

_Verse 8._Blessed are the pure in heart, for they shall see God.

These words containe the sixt Rule of Christ, touching true happinesse; wherein, as in the former, obserue two points: the persons blessed, and wherein their blessednesse consists. The persons blessed, are thus qualified; they are pure in heart. This is diuersly expounded: By pure in heart, some understand those that are chasse; others, those that are simple hearted, voide of guile and deceit. But the words will beare a more generall sense, & betoken such as are holy in heart, hauing their hearts purged from the defilement of their sinnes, and be in part renued and sanctified by the Holy Spirit: and that they are so to bee taken, may appeare, Psal. 24. 4. whence these words are borrowed; where also the Prophet expounds the pure in heart to be such, as have not lift up their minde to vaine things: to which purpose, the Author to the Hebrewes saith, Follow peace with all men, and holinesse, without which no man can see God. Againe, the intent of our Savior Christ in this place, was no doubt to crosse the Pharisaicall conceipt of those times, whereby men did content themselues with outward holinesse, as sufficient to true happinesse; and therefore he saith, Blessed are the pure, not outwardly, but inwardly in heart. Further, by heart we are to understand the soule, with the parts and faculties thereof; that is, the mind, the conscience, the will, and affections. And that wee may yet conceiue more clearely of this point, we are to search out two things; first, in what maner, then in what measure the heart is made pure: For the first, the purifying of the heart is by a two-fold Action of the Holy Spirit; first, by creating in the minde a saving faith, which vnites a man unto Christ, & as an hand applis Christs puritie, that is his obedience, to the heart: so Peter speaks of the Gentiles, in the Councell at Jerusalem, that by faith the Lord purified their hearts. Secondly, when a man is in Christ, the Holy Spirit purgs and sanctifis the heart inwardly, by mortifying all the corruptions in the minde, will, and affections, and by putting into it inward holinesse, whereby the image of Christ is renued therein. And this our Savior Christ expresses, John 15. 2. when hee saith, that the father purgs every one that brings forth fruit in him. Now unto these the Holy Spirit adds an excellent grace of Christian Resolution, whereby a man has a constant purpose not to sinne against God any way, either in thought, word, or deede; but in all things to please God continually; so as if at any time he-sinne, it is against his holy resolution. Now for the measure of this purification, it is onely in part in this life; for the grace of sanctification is not perfect till death, as the Apostle saith, we receive but the first fruits of the spirit: that is, not the Tenths, but as an handfull of corne to a whole field: the soule is freed from the punishment and guilt of sinne, and in some sort purged from corruption, but not wholly. This wee must obserue the more diligently, because the Papists teach otherwise; to wit, that after Baptisme and regeneration, sinne is so taken away, that there is in man nothing that God can hate: but experience in every childe of God, shewes this to be false. The chiefe ground of their opinion is this, that if sinne properly called, should remaine in the regenerate, then God should repute a man to be just, which is a sinner. But we answer, that God neuer reputs an impenitent sinner just, but onely the repentant, and regenerate, which are by faith in Christ, and so in effect are no sinners, because though corruption remaine in them in part, yet it is not imputed to their persons. Besides, in the acte of their conuersion, corruption has received that deadly wound, whereof it shall neuer recouer, but daiely die, till it be quite abolished, and therefore does it not raigne in them. And thus we see in what manner and measure the heart is purified, whereby the pure in heart may be thus described: They are such, asbeleeue the pardon of their sinnes in Christ, and be in part renewed in their soules by the Holy Spirit, hauing their naturall corruptions mortified and abolished in some measure, and the graces of Gods image repaired in thē, and a godly resolution wrought in their hearts, not to sinne against God in any thing.

Considering that the pure in heart bee blessed, wee must search our selues, and see whether our hearts bee qualified with this grace: As in former times, so at this day inward puritie is much neglected. The ancient Iewes stood upon their legall puritie and righteousnesse, and the Pharises after them, relied upon their outward holinesse; and the Holy Spirit foretold, that in the latter daies should come perilous times, by reason of sundrie sinnes, wherof this is one, that men should content thēselues with a shadow and show of godlinesse, and in truth denie the power thereof. And does not experince shewe this to be true among us? for the pure heart is so little regarded, that the seeking after it, is turned to a by-word, and a matter of reproach: Who are so much branded with vile tearmes of Puritans and Presitians, as those, that most indeauour to get and keepe the puritie of heart in a good conscience? Againe, the generall ignorance that every where abounds, does plainely argue the want of this grace; for what can bee in the heart but impuritie and iniquitie, where there is no knowledge of the will of God in the minde? And for such as have more knowledge then the rest, generally they are not answerable unto it in practise; for take a view of all the markets in the land, and you shall hardly find a man that is to sell his graine, that will be brought to abate one iot of the highest price, no not unto the poore that stand in extreame neede; which as it argus a bloodie and cruell heart, so it shews our times to be evil da[]es, wherein men professe much, and doe nought: which sinne will drawe Gods iudgment upon us, and cause the Gospel to be remooued, and given to a nation, that with profession, will ioyne the power of godlinesse in heart and life. What befell the sigge-tree whercon Christ sought fruit, & found nothing but leaues, was it not accursed? and how shall we thinke to escape, if we be like unto it? for the earth that drinks in the raine that falls oft upon it, and yet brings forth briers and thornes, is neere unto cursing, whose ende is to be burned.

Secondly, if the pure in heart be blessed, then we must labour to practise the counsell of the Prophet, Wash you, make you cleane; and sanctifie the Lord in your hearts: yea as the Apostle saith, Let us purge our selues from all filthinesse of the flesh and spirit. Indeed it is the worke of God to purifie the heart, man of himselfe can no more doe it, then the Black-moore can change his skinne: but yet every one that would feele in himselfe this worke of God, must use the meanes, wherein the spirit does purge the heart; first therefore, we must humble our selues vnfainedly for all the sinnes and corruptions of our life alreadie past, and for the time to come, growe to a resolute purpose, not to finne against God in any thing: which we must testifie by a godly endeavor to obey him in all things; for a pure heart, and a purpose to live in any one sinne, cannot stand together: but this constant purpose not to sinne, is a notable grace, and an infallible token of a renued and sanctified heart.

The second point in this Rule is, wherein this blessednesse does consist; namely in this, that they shall see God: for the understanding hereof, two points must be handled. First, how God may be seene; secondly, how the seeing of God is true happinesse. For the first, the Apostle saith, no man has seene God at any time: yea further, Paul calls him, King of kings, whom neuer man saw, neither can see. We must therefore know, that there is a two-fold sight in man, the sight of the eie, and of the minde; by the sight of the eie no man can see God in his essence and substance, which is most spirituall, and so inuisible, for the eie seeth nothing but things corporall and visible: a man by his eie cannot see his own soule, and much lesse the substance of God.

Obiect. I. But Abraham and Moses saw God, for he appeared unto them. Answer. They saw him not in his nature and substance, but in certaine created images and similitudes, wherein God for that time did testifie his presence unto them: some indeed say, that though a man cannot see God in this life, yet in the life to come he shall see him with his bodily eies. But this opinion is not true, for though the body shall then be perfectly sanctified, and the eie sanctified, yea glorified, yet still it remaines a true body, and a true eie, and therefore cannot see the essence of God, which is invisible to the eie of flesh.

Obiect. II. I shall see God in my flesh (saith Job) and mine eies shallbehold him. Answ. Hee speaks there of God his Redeemer, who is not God simply, but God incarnate; for the word translated Redeemer signifis one allied unto us in blood: now no man doubts, but God in Christ may be seene, as John 14. 9. hee that has seene me, has seene my father.

Obiect. III. 1. Cor. 13. 12. We shall see him face to face. Answer. God has no face, and therefore that cannot bee understood literally; but thereby is signified, that we shal have plentiful knowledge of God, as we have of him whom we see face to face.

Obiect. IV. If we shall not see God with our eies, then they serve to no use in heaven. Ans. God forbid; for besides the glorious companie of all the Saints, wee shall therewith behold our Lord Jesus Christ, who redeemed us by his blood, and made us Kings and Priests unto our God, to whom we shall sing praise, and honour, and glory, for euermore, Reu. 5. 12.

The second kind of sight, is of the minde, which is nothing but the knowledge or understanding of the minde, and that is two-fold; imperfect in this life, and perfect in the life to come. In this life, the minde knowes not Gods essence or substance, but onely by effects; as by his word and Sacraments, and by his creatures: and indeede, the speciall sight we have of God in this life, is by these his effects to conceiue in our mindes how God is affected to us; as that God is our Father, and Christ our Redeemer, and the Holy Spirit our Sanctifier. The perfect vision of God, is reserued to the life to come, where Gods elect shall see him in regard of his substance: for we shall see him as he is. Yet that we be not deceiued herein, wee must knowe that perfect sight is two-fold, simple, and comprehensiue: Simple perfect sight is, when man sees a thing wholly as it is in it selfe, and thus God is not seene by the minde of man. Comprehensiue sight is, when the Creature seeth God, so farre forth as it is capable of his knowledge; & thus shall men see God in the world to come perfectly, and be filled therewith, though they knowe him not wholly, as he is in himselfe: even as a vessell cast into the sea may be perfectly full of water, though it receive not all the water in the Sea. But some will aske, how shall the minde see God? Ans. The manner is such, as neither eie has seene, nor eare heard, neither can any man tell, but they onely, that have fruition of it in heaven: yet certainely such it is, as shall give full contentment to every one that does enioy it. But it shall be farre better for us, to seeke for a pure heart, whereby we may be assured of this blessed sight of God, then curiously to search how we shall see him: for to them that be of a pure heart, God will reueale himselfe perfectly, to their joy vnspeakable and glorious.

The second point is, how this seeing of God can be true happinesse.Answ. A man that has beene blinde, will count himselfe happie when he receiues his sight; and hee that has long laien in a darke dungeon, will count it a blessed thing, to be brought out, to see the light of the sunne: now if this bodily light bee so comfortable, how endlesse is the joy of that heauenly light, which comms from God himselfe? The Queene of Sheba counted those servants blessed, that stood before Salomon to heare his wisdom; then doubtlesse the sonnes of God must needs be happie, that stand before the Lord, hearing his wisdom and beholding his glorie: for in his presence is fulnesse of joy, and at his right hand are pleasures for euermore. Moses is renowned with all posteritie for this prerogatiue, that God vouchsafed to let him see his backe parts: and Christs Disciples were so rauished with a glimpse of Gods glorie in his transfiguration, that they would needs abide there still. Oh then, what glorie is it to see him as he is? doubtlesse this sight of God is true happinesse. But then (will some man say) the diuels shal be happie, for they shall see him at the last day. Answ. Their sight shall be their sorrowe, for they shall see him as a terrible judge, not as a Savior, with apprehension and approbation of his loue and mercie, which is the sight here meant: as the Apostle saith, wee shall see face to face, and knowe as wee are known. So then the meaning of these words is this, they shall see God by his effects in this life, and perfectly in the world to come, with approbation of his loue and mercie.

This gratious promise must be obserued as a ground of special comfort to all Gods children; for they that endeavor after puritie of heart, shall suffer much contempt and reproach in the world; but they must not be dismaied, for God will looke upon them, and shewe himselfe fauourably unto them: he will appeare to their joy, and their aduersaries shall be ashamed: therefore they must say with Dauid,I will not feare what man can doe unto me.

Secondly, is it true happinesse to see God? then in this world wee must striue to come as neere unto God, as possible we can; for the neerer we come unto him, the more we see him, and the neerer we are to our perfect happinesse. Now that we may come neere unto God, wee must set God alwaies before our eies; that is, wheresoeuer we are, and whatsoever we doe, wee must perswade our hearts that we are in his presence: this was Dauids practise, Psal. 16. 8. I have set the Lord alwaies before me: this perswasion will make us to walke with God, as Enoch did, who for this is said to please God.

Thirdly, this must allure our hearts towards all those meanes wherein God shewes himselfe unto his children: the Lord reuealed himselfe in his sanctuarie unto his people, and hereupon Dauid was rauished with desire to Gods courts; see Psal. 27. 4. and Psal. 48. 1, 2. And the like affection must we have to Gods word and Sacraments, therein he shewes his beautie, as in his sanctuarie; and therefore we must labour therein to see the goodnesse and mercie of God towards us, vsing them as pledges of his grace and loue in Christ: yea, we must endeavor to see him in all his creatures, as his wisdom, power, and goodnesse to us wards: this is a notable steppe to our perfect blisse.

_Verse 9._Blessed are the peace-makers, for they shall be called the children of God.

Here is the seauenth Rule and precept of Christ touching true happinesse; wherein obserue first, who are blessed; secondly, wherein this blessednesse consists: The parties blessed are Peace-makers. By peace we must understand concord and agreement betweene man and man: Now peace is two-fold, Good, or evil; Good peace, is that which stands with good conscience and true religion. This was among the conuerts in the Primitiue Church, who lived together, and were all of one heart, and one soule. evil peace, is an agreement and concord in evil, as in the practise of any sinne against Gods commandments: in a word, evil peace is such, as cannot stand with true Religion and good conscience. Hereof Christ spake, saying, I came not to send peace, but the sword: that is, diuision by meanes of the doctrine of the Gospel. Now in this place, good peace is the qualitie of those parties that be blessed. Further, by Peace-makers, two sorts of men are to be understood: first, all such as have care, so much as in them lis, to have peace with all men, good and bad: secondly, such as not onely themselues be at peace with others, but also doe labour to reconcile parties at variance, and to make peace betweene man and man; both these sorts are blessed, that is, they are in a happie state and condition, because this gift of Peace-making, is a grace of Gods spirit in them alone who are blessed: for where Gods spirit works peace of conscience towards God in Christ, there the same spirit does move the partie to seeke peace with all men; as also to make peace betweene those that are at variance, so farre forth as it may stand with Religion and a good conscience. Yet here are certaine questions to be scanned touching peace, which will give great light to the better understanding of this Rule.

Quest. I. Seeing Peace-makers are blessed, why should they be blamed which seeke to make peace betweene Papists and Protestants, by reconciling these two religions? Answer. Because this is not good peace, for there is no more concord betweene these two religions, then is betweene light and darkenesse. Whereas it is said, they differ not in substance, but in circumstances, both hauing the same word, the same Creede, and Sacraments; we must knowe, that notwithstanding all this, yet by necessarie consequent of their doctrine and religion, they doe quite ouerturne the foundation of the Bible, of the Creede, and Sacraments: as in the points of justification by workes, of humane satisfaction, of worshipping Saints and Images, and their massing sacrifice, and Priesthood, may soone appeare. But they have the same Baptisme with us? Answ. Baptisme seuered from the true preaching of the word, is no sufficient note of a true Church; for the Samaritans had circumcision, and yet the Lord saith, they were not his people. Againe, they hold the outward forme of Baptisme, but they ouerturne the inward power thereof, by denying justification by faith alone in Jesus Christ. Thirdly, Baptisme is preserued in the Church of Rome, not for their sakes, but for the hid Church which God has kept to himselfe, even in the middest of all Poperie: so that if they returne to us, we shall accord; otherwise we may not goe to them, lest we forsake the Lord.

Quest. II. If Peace-makers be blessed, how can any Nation with good conscience make warre? Answ. The Lords commandment to have peace with all men, does not binde men simply, but with this condition, if it be possible, and as much as in us lis: but when there is no hope of maintaining peace, then the Lord allows a lawfull warre, such as is for just defence, or claime of our needfull due and right: for herein the case stands with the body politicke, as it does with the naturall body; while there is hope of health and safetie, the Physition vses gentle meanes; but when the case is desperate, then he vses desperate meanes, and sometimes gives ranke poyson, to trie if by any meanes life may be saved. And so may the fafetie of a State be sought by warre, when Motions of peace will not take place.

Quest. III. How can suit in law be maintained with good conscience, seeing it can hardly stand with this blessed peace? Ans. So long as meanes of agreement other waies may be had between man & man, suits in law should not be taken up; for Paul blams the Corinthians, not onely for going to law under heathen Iudges, but because they lawed for light matters upon small occasions: why rather (saith hee) sustaine ye not harme? But if by priuate means we cannot get or holde our right, we may use the helpe of law.

Quest. IV. How farre forth may one man, or one people bee at peace with another? League or societie betweene man and man, people and people, is twofold; either of concord, or of amitie: The league of concord is, when men binde themselues in peace one with another; and this may be had betweene all men, believers or vnbeleeuers, good or bad; have peace with all men (saith the Apostle.) League of amitie is, when men or people binde themselues one to another in speciall loue, beside their outward concord: and this kind of peace ought onely to be had with true believers. Good king Iehosaphat is greatly blamed of the Lord, for making this speciall league with wicked Ahab, Wouldest you helpe the wicked (saith the Prophet) and loue them that hate the Lord? for this thing the Lords wrath is upon you.

Whereas Peace-makers are blessed, we are to be admonished, if it be possible to have peace with all men, as much as in us lis; and within the compasse of our callings, to auoyd all occasions of contention and strife: Saint Pauls exhortation must here take place, we must hold the unity of the spirit in the bond of peace. To the effecting whereof, three virtues are there propounded for our practise; Humilitie, Meekenesse, and Long suffering. Humilitie is a virtue, whereby one man thinkes better of another then of himselfe; for this makes a man thinke basely of himselfe in regard of his own sinnes and corruptions, whereupon he is content to give place unto others, and to yeeld of his own right, for the maintaining of peace: when as on the other side, pride causes men to seeke for more then their due, and so causes contention: as Salomon saith, onely by pride does man make contention. Meekenesse is a virtue, whereby a man is gentle in behauiour towards every person, good or bad: this causes a man to put up iniuries, and to forbeare wrong, when occasion of reuenge is given him. Long suffering is a virtue, whereby a man does beare with other mens wants, as morositie, and hastinesse, and in bearing yeelds of his own right, for the maintenance of peace: thus dealt Abraham with Lot, when their heardmen were at variance, though he were the superiour both for age and place; yet for peace sake, he put Lotto chose the place of his abode, whether on the right hand or on the left. Besides these, there are many other virtues propoūded in the writings of the Apostles, for the maintaining of peace; to wit, Humanitie, when a man can so carrie himselfe towards all others, that he can take well all indifferent sayings and doings, and construe them to the best part, if it be possible: This is a most needfull virtue for Christian peace, which we must follow, and hereunto frame our nature and affections, which are crooked and rebellious of themselues, that so farre as is possible, we may have peace with all men; for peace is the bond of every societie, of families, townes, and common wealths, without which no state can endure; and Christian religion cōmends the same unto us, Iam. 3. 17. The wisdom which is from above, is pure, gentle, peaceable, full of mercie, and good fruits.

Secondly, if Peace-makers betweene man and man be blessed, then much more happie are they, who make peace betweene God & man; and these are the faithfull ministers of the Gospel, which set themselues wholly to reconcile men unto God: so Paul (speaking as a Peace-maker) saith, we beseech you as the Embassadours of Christ, that ye bee reconciled to God: and therefore all those, that by Gods grace are set apart for this worke, must in sinceritie set their hearts, and imploy thēselues diligently for this ende, to reconcile men unto God, and to bring them to peace with God; and in their own conscience, this shall bee a seale of the Lords mercie towards them, whereby they may assure thēselues that they be blessed: for howsoeuer unto some, their miserie may be the sauour of death, yet they are alwaies a sweete sauour unto God in Christ.

Thirdly, hereby wee may see, what a blessed thing it is, in the day of Gods wrath against his people, to stand in the breach, and by earnest prayer to staie his hand, and so to make peace betweene God and his people by prayer. This was Moses practise many a time, for which hee is renowned with all posteritie, Psal. 106. 23. Exod. 32. 10, 11. And so did Aaron, Numb. 16. 47. 48. Dauid, 2. Sam. 24. 17. and many others. This duty concerns us, for God has a controuersie with our Land, for the innumerable crying sinnes hereof, as blasphemie, oppression, cōtempt of Religion, adulteries, and such like: now when we see the great mortalitie of our brethren, or heare of treasons and conspiracies, and rumors of warres by enemies, who threaten our ouerthrowe; then must we knowe that God shakes his rodde at us, and then especially is every one to intreat the Lord more earnestly for mercie and reconciliation; for this is a blessed worke of peace, to staie the Lord from the destruction of his people: Read Isaiah, Jeremiah, and Ezekiel, sundry times God complaines of the want of such, as should stand in the breach before him for the Land, that he should not destroie it. Behold the waight and worth of this duty, in Abrahams intercession for Sodome, for hee so farre preuailed with the Lord, that if there had beene tenne righteous persons in Sodome, the whole citie had beene spared for their sakes: but because there were none, so soone as righteous Lot was got out, it was burned with fire and brimstone from heaven, Gen. 19. 23, 24.

Lastly, if Peace-makers be blessed, the Peace-breakers are cursed: many there be of this sort, but above all, they are most notorious, who disturbe the peace of the Land, which by Gods mercy we have for many yeares enioyed. It may bee thought wee have none such among us, but onely traitors, and such as plot with forraine enemies; but the truth is, all those doe disturbe our peace, that walke after their hearts lusts in sin and wickednesse, as idolaters, blasphemers, oppressours, drunkards, & such like, these are peace-breakers, who cause the Lord to take away the blessing of peace: see Ierem. 16. 5. the Lord saith, Hee has taken his peace from his people: the reason is, vers. 12. because every one walked after the stubbornenesse of his wicked heart, and would not heare him: and Leuit. 26. 23, 25. The sword of the enemie is sent of God, to auenge the quarrell of his couenant. It is then our transgression and rebellion against God, that will bring warre and rebellion into our Land; if this were not, our peace would continue for euer: for the worke of justice shall be peace, quietnesse, and assurance for euer. And againe, in righteousnesse shalt you be established, and be farre from oppression. This therefore should move all vngodly persons to repent, and to breake off the course of their sinnes; unless they will continue professed enemies to the peace of the state, under which they live.

The second Point, wherein this blessednesse of Peace-makers consists; namely, in that they shall be called the children of God: that is, they shall be esteemed and reputed for Gods children in this world, of God himselfe, and all good men; and in the world to come, fully manifested so to be. That this is true happinesse will soone appeare, by the view of the state of every childe of God; for they are vnited unto Christ by the spirit of grace, by which they are regenerate, and in Christ they are adopted for sonnes and daughters, and so enioy Gods speciall grace and fauour. Now hereupon they are Kings children, hauing God for their Father, who loues them more tenderly, then any earthly Parents can loue their own children: secondly, they have Christ for their brother, and so are heires annexed with him, hauing heaven and earth for their possession: In him they are made Kings and Priests unto God: and shall be iudges of the world at the last day: yea, they have the holy Angels for ministring spirits to attend upon their persons, for their defence from the power of the enemie, which farre surpasses the dignity of any guard of men on earth whatsoever: all things worke together for the best unto them, their crosses and afflictions are no curses, but fatherly trialls and chastisements; yea, their sinnes are turned to their good: to them death is no death, but a sweet sleepe unto their bodies, and a straite passage for their soules into eternal glorie: yea in the acte of death, they have the comfort of life in the joy of the spirit, and the Angels readie, when breath departs, to carrie their soules to heaven.

If this be true happinesse, to be called Gods children; then they that live after their own wicked lusts, voyd of all care to keepe a good cōscience, are miserable and accursed; for they are the children of the diuell, seruing him in the workes of sinne, and expressing his image in vngodlinesse and worldly lustes. It stands them therefore in hand, if they have any care of true happinesse, to labour after regeneration; whereby, forsaking the lusts and courses of their former ignorance, and embracing and obeying sincerely the word of life, they may become Gods children, and so happie.

Secondly, hast you received this grace of Gods spirit, whereby you are inclined to have peace with all men, and to seeke for peace between God and yours own conscience, yea betweene the Lord and others? then comfort your selfe, you are the childe of God, these motions come from grace, flesh and blood brings forth no such fruits: labour therefore to maintaine these good motions, with all other pledges of yours adoption, and so shalt you growe fully assured of yours own happines. In this age men make much adoe to get good assurance of earthly purchases; but what madnesse is this, so greatly to regard momentanie things, and to have no care, in comparison, of our eternal inheritance, which we shall have assured unto us, when wee become the children of God?

_Verse 10._Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdome of heaven.11. Blessed are ye when men reuile you, and persecute you, and say all manner of evil against you for my sake, falsly.12. Reioyce and be glad, for great is your reward in heaven: for so persecuted they the Prophets which were before you.

Here Christ propounds his eight Rule touching happinesse, which he handles more largely then the former; for hauing laid downe the Rule, vers. 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses. In the Rule it selfe, note two points; first, the parties blessed: secondly, wherein their blessednesse consists. The parties blessed, are they which suffer persecution for righteousnesse sake. Persecution properly signifis pursuite, such as one enemie maks after another; but here the word must be taken generally, for all kind of persecution whatsoever. Now because it is a paradoxe, and absurd in humane reason, to thinke him blessed, that for any cause is persecuted; therefore Christ to verefie the truth hereof, repeats the same Rule in the nextwerse, where also he expounds every parcell thereof, wherewith I will content my selfe, because Christ is the best interpreter of his own words.

In the 11. verse therefore Christ sets downe three things, all pertaining to the true exposition of this Rule: First, he explaines more particularly the parties that be blessed, saying to his Disciples, Blessed are yee. In the beginning of the Chapter, wee heard, that hee cast his eies upon them, and spake unto them; and now here he does the like again: & therefore this Rule must not be understood of all men in the world that suffer, but of all Christs true Disciples; and generally it is not true, for the heathen and infidels doe often suffer for good causes, and yet remaine infidels, without the true God, and so are not blessed. Againe, a Chrstian professor may give up his life in a good cause, yet not of loue to God or his truth, but upon ambition; and so not be blessed: for though I give my bodie to be burned, yet wanting loue, it profits mee nothing. Secondly, Christ expounds particularly, what hee means by persecution, naming three parts thereof: first, slaundering and reuiling, which is the persecution of the tongue: Thus the Iewes persecuted the Apostles, saying, they were drunke, or full of sweete wine: Thus Festus persecuted Paul, making him madde, or beside himselfe. Secondly persecution, meaning hereby (as the word does properly signifie) first, pursuite, such as one enemie maks after another, when he seekes to spoile him of his goods, or of his life: secondly, the bringing a man unto the Barre, and there of malice to accuse and arraigne him: thirdly, evil speaking with lying when as men of purpose be without cause malitiously carried thereunto, as when the Iewes called Christ aSamaritan, that had a diuell: and said that he cast out diuels by Belzebubthe prince of diuels; and thus were the Christians in the Primitiue Church persecuted, beeing malitiously accused for killing their ownechildren, for worshipping the head of an asse, for incest, and such like. To these three kindes of persecutions, S. Luke Chap. 6. 22. addes a fourth; namely, hatred: and a fift, called separation, wherby men were excommunicated, and cast out of the Temple & Synagogues, for Christs sake and his Gospels. These are the seuerall kinds of that persecution, for the enduring whereof, Christ pronouncs men blessed, vers. 10. whereof Hatred is the roote, and the rest are the branches. Thirdly, Christ laies downe the cause, for which, this persecution shall be inflicted; namely, for my sake: or as S. Luke saith, for the sonne of mans sake: which expounds this phrase, for Righteousnes sake. v. 10. to wit, for professing, beleeuing, and maintaining the doctrine of the Gospel taught by Christ, touching remission of sinnes, and life euerlasting, to them that believe.

The vses in generall: We see that Christ vrgs this Rule of blessednes more largely then the former: this he does for speciall cause; first, hereby he would teach his Disciples, and us in them, that it is the will of God, his Church in this world should be under the crosse, in such affliction and persecution, as their blood shall be sought, for the maintenance of the faith. And this hee will have to bee the state of his Church, for speciall causes: First, that the members thereof, by their afflictions, may be acquainted with their own wants and infirmities, which they would not much regard, if they were freed from the crosse. Secondly, that by affliction they may be kept from many grieuous sinnes, into which they would fall, if they lived in peace. Thirdly, that others seeing the correction of the Church for sinne, might learne thereby to hate and auoide sinne: and lastly, that the Church might glorifie God, in a constant and couragious maintenance of his truth unto death; for even in persecution is Gods truth preserued, against the reason of mans wisdom, patient suffering for the truth, beeing faithfull witnes-bearing thereunto.

Secondly, Christ had newely called the Twelue out of all his Disciples, to be Apostles; whereupon they might thinke, that they should be aduanced to some outward honour, ease, and peace: but Christ hereby calles them from that conceit, & puts them in mind of affliction, which should befall them in time to come; that when it came, they might the better indure it. And thus he prepares all churches to suffer affliction; yea, and we our selues, must hereby learne in time of peace, to prepare our selues against the day of triall, because his will is, that whosoeuerwould live godly in Christ Jesus must suffer affliction.

Thirdly, hereby Christ intends, to lay a ground of comfort to his disciples in their persecution, by a plaine and ful declaration of their happines that suffer for righteousnes sake, in that they have sure title to the kingdome of heaven; out of which estate no sound comfort can be had. And this same must we lay up in store, against the time to come: for we live now in peace by Gods mercie, but we know not how long it will continue; we have beene threatened, and dangerously assaulted by our enemies many a time, beside the rodde of God shaken with his own hand against us; and wee may not thinke our peace will last alwaies, but seeing our sinnes increase, we may be sure our joy and peace will one day bee turned into sorrow: and therefore it will be good to have this Rule engrauen in our hearts, that they are blessed which suffer for righteousnesse sake. If therefore tribulation come for the defence of the Gospel, we must have recourse to this promise of blessednesse, and that will be our comfort.

More particularly: In the words of this Rule, Blessed are they, &c. Christ would let us see that deadly hatred which the world beares unto Gods Church; for so much the word (persecute) imports: The reasons of this hatred may be these; First, the Church of God in the ministry of the Gospel, seekes the ruine of the diuels kingdome, who is the Prince of the world; the diuell therefore rags, and inflames the hearts of his instruments, with malice against Gods Church, that they may persecute and quite destroy it, if it were possible. Secondly, Gods Church is a peculiar people seuered from the world in profession, doctrine, and conversation, and therefore the world hates them, Ioh. 15. 19. And this very point may serve to stay our hearts, when we shall bee persecuted for the profession and embracing of the Gospel of Christ; for the world does hate Gods Church, and will doe to the end: there must be enmitie betweene the seed of the serpent, and the seede of the woman: as then he that was borne of the flesh, persecuted him that was borne after the spirit, so is it now. Gal. 4. 29.

Secondly obserue, that this hatred of the world, is not onely against the members of Gods Church, but even against Christs holy religion; so Christ saith, for my sake: or, for my Religions sake. This is to be marked, as a most excellent argument to perswade our consciences, that the Gospel of Christ which we professe, is the true and blessed doctrine of God, because the wicked world does alwaies hate it; yea, it hats us also for the Gospels sake: now if it were a doctrine of men, it would fit their natures well, and they would loue it, for the world does loue his own. Ioh. 15. 19.

Thirdly, if they be blessed that suffer persecution; then how may any man lawfully flie in persecution? Answer. A man may flie in persecution with good conscience, these two things obserued: first, that he be not hindred by his particular calling: secondly, that he has libertie offered by Gods prouidence to escape the hands of his enemies. The intent of this verse, is not to forbid flight, but to comfort such as are in persecution, and cannot escape; for the word signifis such persecution, as is by pursuite and oppression, which cannot be auoided.

Lastly, seeing they are blessed that suffer for righteousnes sake, Whether are they alwaies cursed that suffer deseruedly for an evil cause, for the contrarie reason is in contraries? Ans. They are alwaies accursed, save in one case; to wit, unless they repent for their vnrighteousnes, for which they are afflicted; but by true repentance they become blessed. The thiefe upon the crosse had lived in theft, and was therefore attached, condemned, and crucified, and so he suffered for vnrighteousnesse; but yet hee was saved, because hee repented, and believed in Christ.

It is added, for righteousnesse sake: In this clause we are taught a speciall lesson; namely, that when God shall lay upon us any affliction or persecution; as imprisonment, banishment, losse of goods, or of life it selfe; we must alwaies looke that the cause be good, and then suffer willingly. This is a necessarie Rule, for we must suffer affliction either publikely or priuately, if we will live godly in Christ Jesus. Now it is not the punishment, but the cause that makes a Martyr: and to this purpose Peter saith, Let none of you suffer as a Murtherer, a Thiefe, or a busie-body; but if any man suffer as a Christian, let him not be ashamed, but glorifie God in this behalfe: and therefore we must be sure the cause be good; yea this we must looke unto in our particular priuate crosses.

Verse 11. Blessed are ye when men reuile you, and persecute you, &c. In handling the former verse, we showed the meaning of these words, & how they serve to expoūd the former Rule. The point here to be obserued is this, That to reuile and slaunder, yea (as Luke saith) to hate a man for a good cause, especially for religion, is persecution: which shewes how fearefull the common sinne of the age is, whereby men reuile their brethren, with base and odious tearmes, because they shewe some care to please God, and to adorne their profession by a godly life. But you are a persecutor whosoeuer you are that vsest this, and therefore repent and leaue it, for it is a preparation to a greater sinne in this kinde, and most odious in Gods sight, as the punishment hereof declares, Gen. 21. 9, 10. with Gal. 4. 29, 30.

S. Luke addes a second word, And when they separate you, whereby is meant excōmunicatiō out of the Temple and Synagogue; a punishment which Christ foretold should befall his disciples. This censure was put in execution in their Synagogues; for besides the administration of ciuill justice, Ecclesiasticall matters were there handled. Now marke what Christ saith, Though excommunication bee mine own ordinance; yet blessed are you when men excommunicate you out of the Temple and Synagogues, for my names sake: where hee maks excommunication a kinde of persecution, when it is denounced against men for righteousnesse sake.

Here then we may learne, what to thinke of the Popes Bulls, whereby he excommunicates Kings and Queenes, and particular Churches, for denying subiection to his chaire: namely, that they are the diuels instruments, where with Gods children are persecuted; and that all such as are thus excommunicated, for defending the truth of the Gospel, are blessed: for excommunication is not the instrument of a curse to them that suffer it for good cause. Secondly, hence we learne, that excommunication abused against Gods word, is no powerfull censure, though in it selfe, beeing used according to Gods ordinance, it be a most terrible thunderbolt, excluding a man in part, from the Church, and from the kingdome of heaven: and therefore all Churches must see, that this censure be not abused, for the abusers of it incurre the danger of the curse, and not they against whom it is vniustly pronounced.

_Vers. 12._Reioyce and be glad, for great is your reward in heaven: for so persecuted they the Prophets which were before you.

Here Christ drawes a conclusion from the former Rule; for hauing said in generall, that they which suffer for righteousnesse sake are blessed, v. 10. and applied it in particular to his Disciples, ver. 11. hereupon hee infers, that they must reioyce in affliction, even then, or as (Luke saith) in that day: yea, they must be glad; which word signifis exceeding joy, such as we use to express by outward signes in the body; as skipping and dauncing; such as Dauid used to testifie his joy, for the returne of the Arke of God to his citie. This is a most worthy conclusion, often vrged and commended unto us in Scripture, Iam. 1. 2. Brethren, count it exceeding great joy, when yee fall into diverse temptations. Rom. 5. 3. We reioyce in tribulation, knowing that tribulation brings forth patience: and Act. 5. 41. The Disciples reioyced, that they were counted worthy to suffer rebuke for the name of Christ.

Here we learne then, that Gods church and people, that suffer in a good cause must reioyce and be glad: This must be remembred, for we []aue bene many times in great danger of our enemies for the Gospels []ake; and it may please God to leaue us in their hands, for our manifold sinnes, and great abuse of his heauenly blessings; which if he doe, what must be our behauiour? must we be swallowed up with sorrow and griefe? no, but humbling our selues for our sinnes, we must remember for what we doe suffer, and reioyce and be glad in that behalfe; for though our outward man perish yet the inner man shall bee reuiued.

Now because it is a hard thing to reioyce in grieuous afflictions, therefore Christ does give two reasons to move them hereunto; first, from the Recompense of reward after this life, in these words, for great is your reward in heaven. This point I have handled heretofore, & therefore I will here onely shewe how the Papists abuse this text, to prooué the merits of mans workes of grace; for hence they reason thus, Where there is a reward, there is merit: But in heaven there is a reward for mans works of grace; and therefore in this life, there is merit by them. To this, it is answered diverse waies: I will touch the heads of the principall. First, the word reward must not bee understood properly, but figuratiuely; for Christs speech is borrowed from labourers, who after they have done their worke, doe receive their wages, which is the reward thereof: even so, after Christs disciples and servants have suffered afflictions for the name of Christ, at the end of this life they shall receive life euerlasting. Secondly, when wee read of wages and reward in Scripture, wee must not dreame of any thing due by right of debt and merit, but conceiue thereby, that which is given by promise, and of meere mercie; like as when an earthly Father promises to his sonne, to give him this or that thing, if hee will learne; now the Fathers gift is not merited by the childe, but is freely given, the more to incite the childe to learne his booke. Thirdly, if we understand reward properly, then we must referre it, not to our sufferings, but to the sufferings of Christ: for there is no proportion betweene our sufferings, and life eternal: the afflictions of this present life, are not worthy of the glory which shall be showed unto us, Rom. 8. 18.

The second reason is taken from the example of the auncient Prophets; for so persecuted they the Prophets which were before you. In this Reason, Christ intends two things; First, to teach his Disciples and us, that persecu[]ion for good causes, is no newe or strange thing: Secondly, to comfort his Disciples and servants in their sufferings; for that thereby, they should bee made comformable to the ancient worthy Prophets, who were of old renowned among men, and are now glori fied of God in heaven. Hereto wee must compare the words of Luke' spoken to the same purpose: for after this manner did the Fathers to the Prophets. By Fathers, we must needs meane the auncient people of the Iewes, for here hee speaks to his Disciples and others that were Iewes by nation. Now hence obserue a strange point; to wit, that the auncient Prophets, who were most worthy men of God, were persecuted in their time, not so much by forrainers and enemies to religion, as by those that were outwardly members of the Church of God, and professors of religion. This may seeme strange, that men living in Gods Church, should growe to this height of impietie, to become persecutors of Gods Saints: but Saint Stephen gius the reason hereof; namely, their hard hearts, whereby they resisted the Holy Spirit in the ministry of the word; for which God left them to themselues, so as they ran headlong to this height of impiety, to persecute Gods deerest servants. The like we may see in these our daies; some that have beene professors, after long hearing, breake forth into open Atheisme, calling this into question, whether there be a God: and among others, there is also to be seene as vile crueltie and oppression in their particular dealings, and as abhominable filthinesse, as is to be found among the heathen, or Idolaters: all which, and many other enormous sinnes proceed from this; that though men professe religion, yet they denie subiection to the Gospel preached, so as it is not in them a Word of power: for which cause, God in his justice gives them up to hardnes of heart, to commit sinne without remorse. And therefore if wee would escape the fearefull judgment of a reprobate sense, let us labour with feare & trembling, to become obedient to the word which we heare; for if we doe not glorifie God in the meanes wherein he offers grace and mercie, God will bee sure to glorifie himselfe in our deserued confusion.

_Vers. 13._Ye are the salt of the earth: but if the salt have lost his sauour, &c.

In this verse and the rest, to the 16. Christ propounds the second branch of his sermon, touching the office of the Apostles, and in them, of all ministers; wherein, his intent is to move them to diligence in preaching the will of God to all people.

The Coherence of this part with the former stands thus: Christ had showed before in diverse precepts, that many are blessed, whervpon some might aske, how they should attaine to this happines, and to those graces of the Spirit, which make them fit for that estate? Christ here answers, that the preaching of the Gospel is the principall meanes to worke in their hearts those graces, to which true happines is promised. And because it is an excellent priuiledge to bring men to this estate, therefore he excits his disciples to diligence in this ministry by two Reasons, drawne from the properties of this worke, & propounded in two similitudes: The first is taken from salt, in these words: ye are the salt of the earth: & amplified in the words following, to the ende of the verse. The second is drawne from light, ver. 14. 15.

For the first: yee are the salt of the earth: yee, that is, you whom I have called to be Apostles, and set apart for the worke of the Ministry, are salt; not properly, but by resemblance; yet not in regard of their persons, but of their ministry; because hereby they were to season men for God, and to make them sauourie both in heart and life: Of the earth; not of Iudea only, but of the whole world, as may appeare by their commission, Math. 28. 19. Goe therefore and teach all Nations.

From this description, both ministers, and people, may learne their duty. First for ministers: by this title of salt heare given unto them, Christ would teach them, first, how they ought to dispence the word of God, both Lawe and Gospel; namely, so as they labour therein to express the properties of salt, whereto Christ alluds in his Title: Now the properties of salt, applied to rawe flesh, or fresh wounds, are principally three; First, it will bite and fret, being of nature hot and drie: Secondly, it makes meats sauourie unto our taste: Thirdly, it preserus meates from putrifaction, by drawing out of them superfluous moistnesse. The Apostles therefore and other ministers being salt, must not onely in generall deliuer the word of God unto the people; but withal applie the same particularly unto mens hearts & consciences, as salt is applied unto meat: And that for three endes; first the Law must be applied, to rippe up mens hearts, to make them see their sinns; it must fret and bite them by the curse thereof, to cause them to renounce themselues, and to crie with the Iewes, Men and brethren what shall we doe? Secondly, the Gospel must be preached, that men feeling their corruption, like rottennes in their soules, may by the blessing of the spirit be thereby seasoned with grace, and so reconciled unto God, and made sauourie in his sight. This is the end of the Ministrie, 2. Cor. 5. 20. We are Embassadours for Christ, as though God did beseech you through us, we pray you in Christs steed, that you be reconciled unto God. Thirdly, both the Law and the Gospel must bee continually dispensed, that thereby sinne and corruption may be daiely mortified and consumed both in heart and life; even as superfluous humours are dried up by salt; And this is the right dispensing of Gods word: for every discourse upon a text of Scripture is not preaching, but he that so expounds and applys the word, that his ministry may be salt unto his hearers, he it is that preaches the word indeede.

Secondly, Christ calling his Disciples salt, teaches them and all ministers, that they themselues ought first to be seasoned by the word: for how can they fitly season others by applying this salt unto their consciences, who neuer felt the biting of it upon their own? He that is vnseasoned himselfe may speake Gods word, which God may blesse to the good of others: but yet in respect of himselfe, it is a riddle which can not be understood.

Thirdly, this Title gius good direction to every Minister for his manner of preaching: for if the word of God alone be that sauory salt, wherewith mans heart is seasoned for the Lord, then it ought to be dispensed purely and sincerely, without the mixture of humane inuentions. This was Pauls care, my word & my preaching (saith he) stood not in the entising speach of mans wisdom, but in plaine evidence of the spirit and of power, that your faith should not be in the wisdom of men, but in the power of God. Experience teaches us that salt by mixture with other things looses of his sauour: and so is it with the word: In deede there is a place for Arts and tongues, and humane learning with every dispenser of the word, wherein he may use them with great commendation, to witte, in his priuate preparation: but not in the publique dispensation whereby he seasons mens hearts unto God; that the word of God alone must doe, for to it alone belongs the promise of the spirit. Isaiah. 59. 21. And therefore he must use great discretion in this ministry, and labour so to speake that the spirit may take delight to accompanie the same.

Fourthly, this Titile teaches all Gods ministers by patience to possesse their soules, when the wicked doe fret and fume against them for their ministry, for this is a testimonie that their ministrcie is salt, and bites their corrupt consciences as it ought to doe: therefore they are to goe on with chearefulnes, endeavoring more and more to season their hearers herewith.

Secondly, the people of God that heare his word, may learne good instruction from this Title: first, hereby every one may see what he is by nature, namely, like unto flesh subiect to corruption, nay, as vnsauory flesh, and stinking cation in the nostrels of God; for els what needed this salt? This therefore must move us to lay aside all pride of heart, whereby we thinke highly of our selues: yea, we must become base and lowly in our own eies, in regard of the vnsauourie tast of our naturall corruption, else we shall neuer feele the seasoning virtue of Gods holy ministry.

Secondly, every one must hereby learne to suffer the word of reproofe, whereby his heart and conscience may be ripped up, and his sores of sinne discouered: when we have a cut or a wound in our flesh, we can be content to put salt upon it, to drie up the noysome humours, that otherwise would corrupt; now can we endure the smart of salt for the health of our bodies, and shall we not much more suffer the word of God to rip up our sinnes, and to mortifie the same, for the salvation of our soules?

Thirdly, every one must give all diligence to bee seasoned throughout, with this heauenly salt, that the thoughts of his heart, the words of his mouth, and the actions of his life, may be all sauourie and acceptable unto God in Christ; yea, in his conversation with men, hee must labour to shewe the power of this seasoning: Coloss. 4. 6. Let your speech be gratious alwaies and powdred with salt: that is, seasoned by the word, that it may sauour of grace, to those that heare us. If we live under the ministry of the word, and be not seasoned therewith, our case is dangerous; for therein it is of the nature of salt, which causes barrennesse, where it seasons not: as we may see in the practise of Abimelech, who sowed salt in Shechem, to make the groūd barren, and the place despised.

But if the salt have lost his sauour, wherewith shall it be salted: it is thenceforth good for nothing, but to bee cast out, and troden under the foote of men. Here Christ amplifis the former reason, whereby hee moved his Apostles to sidelitie and diligence in their ministry, by the danger of the contrarie infidelitie, which is as vnsauourie salt, incurable and vnprofitable, and so subiect to a fearefull curse; and therefore (saith Christ) you had neede to bee faithfull in seasoning the world by your ministry. In this amplification we may obserue foure points: First, the ordinarie sinne that does accompanie the calling of the ministry. Secondly, the danger of this sin. Thirdly, the vnprofitablenes of such a ministry. Fourthly, the judgment of God due unto it.

I. Point. As other callings have their seuerall faults, so has the calling of a Minister, noted in these words; If the salt have lost his sauour, &c. Salt is said to become vnsauourie, when it looses that virtue and acrimonie which it has in seasoning that flesh on which it is cast. Now ministers are as vnsauourie salt, when they become vnprofitable in their ministry, and either doe not, or cannot dispense Gods word, for the seasoning of mens soules, that they may be acceptable to God, and reconciled unto him in Christ. In this calling, there bee especially foure kinds of vnsauourie salt; First, the blind watch-men that have no knowledge; and dumb dogges that cannot barke: that is, such as either cannot, or if they can, will not dispense Gods word, for the salvation of mens soules. Secondly, Hereticall Teachers, who preach false and damnable doctrine, such as does not season, but poison and destroie the soule: such were the false Prophets among the Iewes, who enticed to Idolatrie: Deut. 30. 1, 2. and the false Apostles, and Heretiks in the Primitiue Church, whose words did fret as a canker, and destroyed the faith of many. And such are the Romish teachers at this day, and the Iesuits and Seminaries among us, who though they be qualified with many good gifts of learning, yet by mingling the word of God with their own inuentions, and humane traditions, they rase the foundation, they become vnsauourie salt, and hereticall Teachers. And here by the way, who cannot but wonder, that students in Diuinitie, should so much affect the Postils and Comments of Friers and Popish writers, as they doe? doubtlesse it argus that the word of God has not seasoned their hearts; for where such vnsauourie salt has relish, the wholesome doctrine of Gods word has neuer seasoned. Thirdly, they are vnsauourie salt, who teach true doctrine, but yet misapplie the same. Many such were in the Church of the Iewes in the daies of Jeremiah and Ezekiel, who much complaine, of sowing pillowes under the elbowes of the wicked, by preaching peace unto them, when they should have called to repentance by the discouerie of their sinnes, and the denunciation of Gods iudgements: as also, for making sad the hearts of those, whom God has not made sadde: And such are those at this day, who have sinooth tongues, in respect of sinne, and yet are full of bitter inuectiues against the better sort. By this meanes the word of God looses his acrimonie and sharpnesse, whereby the wicked should be awaked out of their slumber of securitie, and the godly further seasoned, and made more acceptable unto God. Fourthly, they are vnsauourie salt, who though they teach the truth, and generally applie it well, doe yet lead vngodly and scandalous liues: for an offensiue and vnsauourie conversation in the Teacher, does hinder the seasoning virtue of the word of his ministry in the hearts of the people; and his doctrine cannot so much edifie, as his course of life destroys, because naturall men regard not so much what is said, as what is done. This beeing so, all Gods ministers, and those also that destinate themselues to this calling, must have speciall care, so to bee qualified for this worke, and so to preach the word of God, that it may be sauourie in the hearts and consciences of them that heare it. This is a matter of great importance, as well in respect of the Minister, as of the people; and thus shall it appeare, that they are not onely no vnsauourie salt, but even such as doe season others.

II. Point. The danger of this sinne, in beeing vnsauourie salt (that is vnfaithfull in the ministry) is very great, noted in these words; wherewith shall it be salted? Some referre this salting to the earth, as if Christ had said, wherewith shall the earth be salted? but it does more truely belong to the salt it selfe, as Mark. 9. 5. Salt is good, but if the salt be vnsauourie, wherewith shall it, that is, the salt it selfe, be seasoned? Againe, the interrogation wherewith, imports a vehement deniall; as if Christ should say, If salt once loose his naturall propertie of saltnesse, it can neuer be recouered: now vnfaithfull and vnprofitable ministers, are vnsauourie salt; and therefore their danger is exceeding great. And yet the comparison must not so be vrged, as thereby to prove the state of ministers to be incurable, if they once become vnfaithful: but Christs meaning is, to shewe that vnprofitable ministers are very hardly, or seldome euer made sauourie againe; at least, if formerly they have beene faithfull, & after have fallen from it. That this is the true meaning, may thus appeare; for notes of negation in Scripture, doe not alwaies import an absolute deniall, but sometime they are put to express great difficultie, and to shewe things that seldome come to passe, Matth. 23. 33. O generation of vipers, how should you escape the damnation of hell? that is, very hardly: And so where it is said, that Dauid did not decline from the way of the Lord, save in the matter of Vriah: that is, very seldome: for he sinned grieuously in numbring the people: so Matth. 13. 57. A Prophet is not without honour (that is, very seldome) save in his own countrie; for sometime he may be dishonoured else-where: and sometime also, have honour in his own countrie: So in this place, this resemblance of incurablenesse in vnfaithfull ministers, must bee understood, of great hardnesse and difficultie; not of an impossibilitie, as experience also teaches: for king Salomon was a Prophet of God, who by his adulteries and idolatrie, became wonderfull vnsauourie, and yet no doubt, he afterward recouered, and became sauourie againe by true repentance, whereupon he penned the booke of Ecclesiastes: so Peter by his deniall of Christ, became vnsauoury; but yet by Gods mercie, upon his repentance, he was seasoned againe.

This then is the danger, that ministers declining from fidelitie, doe seldom or hardly recouer: the reason is; First, because they want teachers to instruct them, as they instruct the people: Secondly, the word in them is vnsauourie which should season them, and so there is no other meanes to recouer them ordinarily. Goe through all ages, and obserue the examples of false prophets in the olde Testament, of false Apostles in the newe, and of Arch heretickes in the primitiue Church; and hardly shall you find any that repented: yea, marke such ministers as in our age incline to poperie, and for the most part they become irreuocable. Hereby then every Minister is taught to learne and practise Pauls lessons to Timothie, To take heed unto himselfe, and unto learning, continuing therin, fighting a good sight, hauing faith and a good conscience. These things Paul does notably vrge in that Epistle, giving good direction to attaine therevnto: 1. Tim. 4. 13. 14. 16. and 6. 11, 12.

III. Point. The vnprofitablenes of vnfaithfull ministers, expressed in these words; It is thenceforth good for nothing: that is, as vnsauourie salt, becoming vnfit to season meate, is good for nothing; (for cast it on the ground, it makes it barren; nay, cast it on the dung-hill, and it hurts that also, which otherwise serues for good use:) so it is with ministers that become vnfaithfull, they are of all other most noysome both to the Church and commonwealth; for Gods curse is upon them, and they are good for no societie. This might be declared by many examples, of such as hauing fallen to Poperie, from our ministry, have after proved not only deadly enemies to our Church, and to the truth, but the rankest Rebels & Traitors unto our Prince and State, of all others.

Question. Whether may such ministers as become vnsauourie salt, by making Apostacie from the truth (as if a protestant Minister become a Masse-preist) be restored againe into the ministry of Gods Church, upon their repentance? Answer. Some be of minde, that they may not be received at all into the ministry, after such apostacie: but I finde nothing in the Scripture, which should hinder their restitution, if their conuersion unto God, and to his truth, may appeare to be true and vnfained. It is alleadged, that the Priests under the Law, falling to Idolatrie, were for euer debarred from the Priests office? Answer. That was for special cause; for the Priests were types of Christ, and their outward holinesse shadowed out the perfect integritie and holines of our Saiuour Christ; for which cause their was none chosen to the Priests office, who had any blemish in his body. Now by such opē Idolatrie, they disabled thēselues frō being figures of Christ, & therefore were reiected. Again, we find that inferiour officers were not debarred frō their office in the Sanctuarie, though they committed idolatrie, as the Priests did. It is said againe, that a Minister must be vnblameable; but a Masse-priest cannot be vnblameable. Answ. Without true repentance none is vnblameable; but by true repentance, even a Masse-priest may becom vnblameable. But such as fall away, become vnsauourie salt, which cannot be made sauourie againe? Ans. By the power of God it may; and so may an vnfaithfull Minister through Gods mercie be renued by repentance, and become profitable in the Church.

IV. Point. The curse and punishment of vnsauourie salt: It is cast out, and troden under foote of men: whereby Christ signifis, that vnfaithfull and vnprofitable ministers, shall be condemned both of God and man: Hos. 4. 6. Because you have despised knowledge, therefore also will I despise you. Mal. 2. 9. Therefore have I made you to be despised and vile, before all the people; because ye kept not my way, but have beene partiall in the Lawe. See the signe of the Lords contempt, in his fearefull iudgements upon them; as on Nadab and Abihu, Leuit. 10. 1, 2. Hophni and Phinehas, 1. Sam. 2. 34. And though they may escape his hand in this life, yet will Christ at his comming, cut them off, and give them their portion with Hypocrites, where is nothing but weeping and gnashing of tes.

The consideration whereof, must move all ministers to beware of vnfaithfulnesse in their calling, lest the curse of vnsauourie salt light upon them. The Carpenters who builded Noahs Arke, were themselues drowned in the flood; because neither Noahs preaching, nor their own working did move them to repentance: And the like judgment will befall vnfaithfull ministers; though they have the name of such as should season others, yet because of their vnfaithfulnesse, they become vnsauourie; God himselfe at length will cast them out, and tread them under foote. If this were laid to heart, as it ought to be, it would driue many from their idlenesse, vanitie, and couetousnes, whereby they become vnsauourie unto God.

_Verse 14._Yee are the light of the world: a Citie that is set on a hill cannot be hidde.15. Neither doe men light a candle, and put it under a bushell, but on a candlesticke; and it gius light to all that are in the house.16. Let your light so shine before men, &c.

Here Christ lais down the second reason, to induce his disciples, & in them all ministers, to preach the word of God faithfully; as if he should say; By calling you are the light of the world, and your condition is such, that all your sayings and doings are open to the eies of men: therefore bee carefull that yee glorifie God therein. The first part of this reason, is in these words; yee are the light of the world: the second is expressed by two comparisons, in the wordes following; A citie that is set on a hill, &c. the conclusion in the sixeteenth verse.

For the first part: ye are the light of the world. If ministers be lights, why saith the Scripture, that John Baptist was not the light of the world? Ioh. 1. 8. Answ. There be two kindes of lights, Originall, and Deriued: Originall is that, which is the cause of all light; and so Christ alone is the light of the world: and in this sense does the Scripture denie John Baptist to be that light. Deriued light, is that which shins forth, but yet is received from another; and so John Baptist was a burning and a shining lampe: so were the Apostles lights, for God that caused the light to shine out of darkenesse, shined into their hearts, to inable them to give the light of knowledge in the face of Jesus Christ. And so must these words be understood, that whereas the world naturally sits in darkenes, and in the shadow of death, the Apostles by the light of their ministry were to shine unto them.

The use: First, this title of light given to ministers, shews the right use of the ministry of the word. The whole world lis in darknesse, that is, in ignorance under sinne, and so subiect to damnation by nature; now God has ordained the ministry of the word to bee a light, whereby this ignorance may bee expelled, and they brought to the knowledge of their sinnes, and of the way that leads unto life: Act. 26. 18. Paul must preach, that both Iewes and Gentiles may come from darkenes unto light.

Secondly, by this Title, Christ shews how his word is to be handled; namely, so as it may be a light unto mens minds and consciences, to make them see their sinnes, and their great miserie thereby; then, to let them see the remedie from that miserie, which is Jesus Christ: and lastly, to shewe them that straite way of obedience in all good duties to God and man, which God requirs in the life of a Christian. Men may make long discourses upon a text of Scripture; but that onely is true preaching, which gives this light of knowledge to the minde and conscience, which leads men to God.

Againe, the hearers of the word must be admonished of their duties from this title; First, if ministers be lights in regard of their ministry, then every hearer must so apply his heart unto the preaching of the word, that it may enlighten his conscience with the knowledge of his sinnes, and of his miserie by reason of them; as also, with the true knowledge of Christ, and of the will of God, which may guide him in obedience: otherwise, this holy ordinance, turns to his deeper condemnation.

Secondly, every hearer must learne Pauls lesson, Ephes. 5. 8. Yee were once darkenesse, but now ye are light in the Lord, walke as children of the light: that is, looke what the word teaches, which is this light, that doe: When the time is darke, wherein we walke, we use torches and candles, that so we may see the right path; behold, the world is darkenesse, we therefore must labour to have the word of God to be a light unto our feete, in all the steps of our callings wherein we live; for hee that walks in the darke, knows not whither hee gos, John, 12. 35.

Lastly, there be many that live in ignorance, as blind, as though they had neuer heard of Christ; and though they heare the word preached, yet still they remaine in darkenesse: but they must knowe, that their case is fearefull, for the ministry of the word is light: they therefore, hauing the benefit thereof, ought to be children of the light: and because they are not enlightened, vndoubtedly a most fearefull iudgemēt of God is upon them; for marke what Paul saith, If our Gospel be hid, it is hid to those that perish, in whom, the god of this world has blinded the eies of their minde: and therefore, such persons must labour to knowe and practise the speciall grounds and duties of true religion, that so in conscience they may be truely assured, that the word of God is become their light.

The second part of this reason, is this; Your condition is such, in regard of your calling, that all your sayings and doings are seene of men: & it is expressed by two similitudes: First, of a citie set on a hill, which cannot be hid: Secondly, of a candle put on a candlesticke, ver. 15. And thus it depends on the former part: Whereas Christ had called his Disciples the light of the world, they might take it for a matter of some outward renowne: Christ therefore tels them, that his intent herein, is not to give them titles of praise, but to make them acquainted with their hard condition, in which they were like to bee, by reason of their great and waightie calling; wherein they should become spectacles to all the world: for thus he saith, A Citie that is set on a hill, cannot be hid, but all that passe by may see it: and a Candle lighted and set on a candlesticke gius light to all that are in the house; even so, you mine Apostles, by reason of your publike calling, shall have all your sayings and doings manifest to the eies of the whole world.

Because both these similitudes serve to express the same thing, therefore the points of instruction, which specially concerne Gods ministers, shall bee propounded from the ioynt scope of them both. First, whereas the conditiō of Gods ministers is such, to have their whole cōuersation open & manifest to the eies of the world; therefore they especially, above all others, (though it concerne every man in his place) must have care that their liues & conuersatiōs, both for sayings & doings, be holy & blameles: for their place is such, that by their well doing, they win many unto the Lord; but by their bad conversation, they carry many a soule with them to destruction. 2. Hereby they must learne, not to thinke it strange, if they lie open to manifold reproaches, and abuses, more then any other sort of men: for they, of all other, lie most open to the world; & if their conversation bee godly, it is the more distastfull to the world: as Cain hated Abel for his good works, 1. Ioh. 3. 12. 3. Hence it appears, that men in this calling, cannot without great sinne, hide the gifts and talents which God has given them; for they are as lighted candles, which must not be put under a bushell. Sundrie men have heretofore offended this way, as those in the Primitiue Church, who beeing godly men, and well qualified for the ministry, did yet withdraw themselues from publike societies, to live in solitary places; for by their gifts they were excellent lights, and therefore they ought to have shined forth to others. And at this day, they offend this way, that will not abase themselues in their ministry, to speake plainely, to the meancapacitie of the simple: yea, they also put the light under a bushell, who beeing fit for this ministry, doe spend their daies wholly in the Vniuersities, except it bee that they want a calling into the Church, and have a lawefull calling for their staie in the Vniuersities: and though men have not such meanes of calling forth, as were to be wished, yet they that live in Schooles of Learning, ought to show themselues willing to become lights abroad in the Church; saying with the Prophet Isaie, when his lippes were touched with a cole from the Altar, Here am I, Lord send me. In a word, all persons in this calling, that any way hide their gifts, are here blamed; for they are lights which should not be hidde.

From these comparisons, wherein Christ sets out the open state of his Apostles to the viewe of the world, the Papists do gather, that theChurch of God cannot be hid, and therefore visibilitie must needs be the note of a true Church. But we must knowe, that Gods Church may sometime lie hid, in regard of the word and the ministry thereof; as it did in the daies ofElias, and in the time when Poperie spread it selfe ouer these Westerne parts. Neither does this place make ought against us, for Christ here speakes of his Apostles, and of their ministry properly, which could not be hid; and not of every ordinarie Minister, who are not lights of all the world, as the Apostles were, but onely in their particular standing. Secondly, the ministry is a light, yet not alwaies shining to the whole world; and therefore it is added in the second similitude, that it gius light to them that are in the house: that is, in the Church of God. And so in the darkenesse of Poperie, the ministry of the Gospel was hidde from the world, and yet it gaue some light to the hidden Church, the house of God, to show them their calling, and the meanes of salvation.

Now, as these similitudes concerne the ministers, so they may well be enlarged to every Christian in his place: for in this regard the Minister is a patterne to his people, and many times in Scripture others besides the ministers are called lights, 2. Sam. 21. 17. Dauid is called the light of Israel; not onely for the comfort of his Regiment, but also as he was a King, by his vpright life he gaue light to the people, wherof he was gouernour: And so answerably, all Superiours in their places must be lights; the publike magistrate, to the common wealth; the master, to his servants; parents, to their children; and every Christian, to his brother: Philip. 2. 5. Shine as lights in the world, in the middest of a naughtie and crooked nation. This therefore is our duty, if we be Christians; as we must labour to get the knowledge of Gods will into our hearts, so must we cause the power thereof to shine forth in the example of a good life, whereby others may be directed in the darkenesse of this world. But alas, here in the case of many is lamentable, who thorough ignorance and disobedience, be yet in darkenesse; these must bee taken out of their places, as darke candles, and troden under foote, and so cast into eternal darkenesse; where they shall flame in woe for euermore.

_Vers. 16._Let your light so shine before men, that they may see your good workes, and glorifie your father which is in heaven.

This is the conclusion of this reason; where, by shining, is meant ministeriall teaching, whereby they make known Gods will unto his people: wherewith, he also requirs answerable practise in a godly life: as if he should say, Seeing by your calling you are so conspicuous to the world, therefore looke to the euidence of your ministry, and to the holinesse of your liues, that so the people may not onely heare your doctrine, but also see your good workes, and thereby be moved to follow the same, and so to glorifie God in heaven.

A most worthy conclusion, wherein obserue two points touching the ministry of the word: First, in what manner ministers must teach the word: Secondly, the ende of all teaching. For the first: Gods word must first be preached, that men may heare it: secondly, therewith must goe an vnblameable conversation, bringing forth good workes, that men therein may see the will of God. Here then are two parts of a ministers office, doctrine, and good life; and they must goe together in him that is a good Minister. Hee that teaches to write, will first give rules of writing to his schollers, and then set them copies to followe; and so does every master in his Art: there is no learning of any thing, unless examples goe with rules. Againe, God will have men to learne his will two waies; by Hearing, and Seeing: the Minister therefore, that is to teach Gods will, must not onely by doctrine instruct the eare, but by a godly life exemplifie his doctrine unto the eie: 1. Tim. 4. 12. Be unto them that believe, an example in word, and in conversation.

In regard of this double charge, that lies on every Minister, the people for their parts, must remember, in all their prayers to []raue of God, that the ministers may be enabled to teach Gods wil, both in doctrine and life. The Apostle Paul does sundrie times require the Churches to whom he writ, to pray for him in regard of his ministry. Now if so worthy an Apostle had need to bee prayed for, much more has every ordinarie Minister in Gods Church. And great reason it should be so, for the diuell standsat Iehoshuahs right hand to resist him: he hindred Paul from comming to the Thessalonians. Though he maligne every beleeuer, yet he aimes especially at the Minister, that he may cause him to faile, if not in teaching, yet at least, in the exemplifying of his doctrine, by a sincere and godly conversation.

Now, because Christ requires of every Minister, besides teaching, the euidence of good workes in a godly life; therefore here I will handle this point of good workes: and first shewe what a good worke is: secondly, the differences of good workes: and then obserue the necessitie, the dignitie, and use of good workes.

I. Point. A good worke, is a worke commanded of God, and done by aman regenerate in faith, for the glorie of God in mans good. First (I say) it is a worke commanded of God, for Gods will is goodnesse it selfe, and the Rule of all goodnesse in the creature; and every good thing is therefore good, because it is answerable to the will of God: no worke therefore can be good, unless it be appointed, ordained, and commanded of God: men indeed may inuent and doe many good workes, but they shall have no goodnesse in them, unless they doe accord with Gods wil. Again, good works must be done in obedience to God: now, unless God appoint them, the doing of them cannot be any obedience to his will. Thirdly, will-worship, whereby men thrust upon God their own inuentions for his service, is every where condemned: and of like nature be all those actions, wherein men of themselues doe fasten goodnesse, without the will and appointment of God. This point must bee remembred, because the Church of Rome does teach the contratie; That a man may doe good workes, not required or appointed by God: but the former Reasons show this to be false; and the arguments which they bring for their opinion, are nothing but abuse of Scripture, as in these fewe may plamely appeare.

First, they say, the Iewes had free-will offerings, which were not commanded in the word, and yet were acceptable unto God; and so do many now adaies many good workes acceptable to God, though not commanded. Answ. Their free-wil offerings were ordained of God, and therefore were acceptable: they were onely free, in regard in the time of offering them; but for the manner how, and the places where they must be offered, both these were appointed of God.

Againe, they say, Phinees slewe Zimr[] and Cosbie with Gods approbation, though hee was no Magistrate: and therefore workes not commanded of God, may be acceptable unto him. Ans. Though Phinees had not any outward commandment, yet he had that which was answerable thereto; to wit, an extraordinary instinct by the spirit, wherby he was carried to doe that fact; which was as much, as if God had given him an express commandment. And so we may say of the ministry of sundry auncient Prophets, who by extraordinarie instinct were moved thereunto: and upon this ground did Elijah slaie Baals Prophets.

Thirdly, Maries fact (say they) in powring a boxe of costly ointmenton the head of our Savior Christ, was a good worke; and yet there was no commandment for it in Gods word. Answer. Maries fact was a worke of confession, whereby she testified her saith in Christ, and so was generally commanded, though not in particular. Againe, she was carried thereto by a speciall instinct of the spirit, for she did it to burie him, (as Christ himselfe testisis) because his buriall was so speedy after his death, in regard of the approaching of the sabboth, that they could not embalme him, as the manner of the Iewes was; now every instinct of Gods spirit in the conscience of the doer, has the force of a particular commandment.

Fourthly, the spirit of God (say they) mooues every man to any good worke that is to be done; and therefore men need not a particular commandment for every worke; for those that are carried by the spirit, cannot but doe well? Answer. True it is, the spirit moous men to good works freely, but yet this motion of the spirit, is in and by the word of God; and at this day, those instincts which are besides the word, are mens own fancies, or illusions of the diuell. Many other reasons they alleadge to this purpose, for the Iustifying their vowes of Chastitie, of regular obedience, pilgrimages, trentals, and such like; but they are like to these, and notwithstanding them all, the truth is this; that for substance, a good worke is such a one, as is ordayned, appointed, & commanded by God. And here by the way, we may obserue, that they are farre deceiued, who so much commend the times of Poperie for good workes; for the truth is, that all their oblations to Images, to Monasteries, and to Churches, for Masses, Pardons, and such like, were no good workes, but onely in their own opinion; for God commanded them not: Now it is the Lords reuealed will, that must give the goodnes to mans worke: Mich. 6. 8. he has showed you O man, what is good, and what the Lord requirs of you.

Next I adde: Done of a regenerate person. The Author of a good worke, is not every one in the world, but that man or woman that is a member of Christ, borne a new by the Holy Spirit: so Christ here saith, Let your light &c. restraining his speech to the persons of his disciples. True it is, that among Turkes and Infidels, many a ciuill man will doe workes of mercie, of ciuill justice, and liberalitie, and will abstaine from outward sinnes, and live orderly; now these, and such like, though in themselues they be good workes, so farre forth as they are required by the law of nature, or commaunded by Gods word; yet in an infidel, or an vnregenerate person, they are sins: for first, they proceed from an heart which is corrupt with originall sinne, and with vnbeleefe (for the heart is the fountaine of all actions) and also they are practised by the members of the bodie, which are weapons of vnrighteousnesse; and therefore must needs be like unto water springing from a corrupt fountaine, and running through a filthy channell. Secondly, these workes are not done for Gods glorie, and the good of men. Thirdly, they are not done in obedience to God, according to the Rule of goodnesse, the will and word of God, and therefore cannot be good workes. And this must teach every one that would doe good, to labour for regeneration by the Holy Spirit, that so his person may be good, & then shall his workes of obedience be good in Gods sight; for such as the tree is, such will be the fruit: An evil tree cannot bring forth goodfruite, nor a good tree evil fruit: Matth. 7. 18. Wee must therefore labour to be engraffed into Christ, for without him, we can doe no good thing; but beeing pa[]takers of his grace, we shall abound with the fruits of rightcousnesse, which are by Jesus Christ, unto the praise and glorie of God. Phil. 1. 11.

Thirdly, I adde; that good workes must be done in faith: for saith is the cause of every good worke, and without faith it is impossible to do any good worke. Now, in the doing of a good worke, there is a twofold faith required: First, a generall faith, whereby a man is perswaded that God requires of him, the doing of that worke which he takes in hand: as when a man gius alms, hee must be perswaded it is Gods will he should give alms; and so for other good workes: for what soeuer is not of faith, is sinne: that is, whatsoever proceeds not from this perswasion in the conscience, that it is Gods will that such a thing should be done, or should not be done, is sinne; for he that doubts of the thing he does, sinns therein, though the thing done be good in it selfe. Secondly, herein is required Iustifying faith, whereby a man is perswaded in his conscience, of his own reconciliation with God in Christ: of this it is said, Heb. 11. 6. Without faith it is impossible to please God. This Iustifying faith has a double use in the causing of a good worke: First, it gives the beginning to a good worke; for by iustifying faith, Christ with his merits is apprehended, and applied to the person of the worker, and hee thereby is vnited to Christ, who renus the minde, will, and affections of the worker, from whence the worke proceeds; and so it is as pure water, comming from a clensed fountaine. Secondly, faith couers the wants that be in good workes, (for the best worke done by man in this life, has it wants:) now faith apprehends Christ and his merits, and applis the same unto the worker, whereby his person is accepted, and the imperfection of his worke couered in the sight of God; and this must prouoke us to labour for faith.

Lastly, I adde; the ende of a good worke; namely, Gods glory in mans good. The honour of God, must bee the principall ende of every good worke: now Gods honour stands in reuerence, obedience, and thankefulnesse; so that when we doe any good worke, we must doe it in reuerence unto God, in obedience unto his commandments, and in token of our thankefulnesse unto him, for his manifold mercies. The good of man must herein also be respected; the Apostle saith, The Law is fulfilled in one word, you shalt loue your neighbour as your selfe: how can this be, seeing to loue the Lord our God is the great commandment of the Law? It must therefore thus be understood: that the lawe of God must be practised in the loue of our neighbour, and not apart by it selfe. Againe, the ende of a mans life, and of all his actions, is to serve God, in seruing of man, and by seruing of man, to serve God; as when we pray (which is a good worke) we must not onely respect our selues, but pray for others; as for the Church of God, and for our brethren, as well as for our selues: yea, and for our enemies. So we must heare the word, and receive the Sacraments, that thereby we may be better able to further our brethren in the way of salvation: this our Savior does here express, saying, (that they may see your good workes, and glorifie your father in heaven:) as if he should say, Glorifie you God, and also cause others to doe the same.

First, here we may see what to judge of the workes done by Papists: It is commonly thought that they abound with good workes, but it is not so; their best workes are sinnes before God, for they faile principally in the maine ende of well-doing, which is to glorifie God, in the good of men: for a Papist doing a good worke, according to the Rules of their religion, does it to satisfie Gods justice, for the temporall punishment of his sinnes, and to merit heaven by it; and so errs quite from the right end of a good worke, respecting therein, his own good, and nothing at all the good of others.

Secondly, hereby wee may see, for our selues, how farre wee come short in our good workes, for commonly wee faile in the maine ende thereof: men spend their daies and strength in labour and toile, but all is for themselues, for their own pleasure, their own profit and preferment, without respect to the good of their brethren: now all such actions wherein men seeke themselues only, and not Gods glorie in the good of others, be sinnefull in the doer, though otherwise good in thēselues. And therefore we must learne, in all our actions, to aime at the glorie of God, in the good of men.

II. Point. Thus we see what a good worke is: now follow the differences of good workes. Good workes be of two sorts: First, those which God in his word has directly commanded, as parts of his worshippe; such are prayer, thanks-giving, receiving the Sacraments, hearing the word, and releeuing the poore; and these are the more principall kinds of good workes. The second sort, are actions indifferent, sanctified by the word and prayer, and done to Gods glorie; as to eate, to drinke, and such like; for howsoeuer in themselues they bee neither good nor evil, beeing things neither commanded, nor forbidden; and therefore in respect of the things themselues, may with good conscience be either used, or refused: yet because God has commanded the manner how they must be used; namely, by beeing sanctified by the word of God, and prayer; and the ende thereof, to wit, Gods glorie; therefore when they are so used, they become good workes.

upon this difference of good workes, obserue the largenesse thereof, how farre they extend. There be three estates ordained of God, the Church, the Common wealth, and the Familie; and for the preseruation of them, there be sundrie callings required; some whereof, are prescribed of God, and others left to bee appointed by men; as all trades, and such like: now not onely the callings appointed by God, and the duties thereof, are good workes; but even all inferiour callings, appointed by men, for the good of these three estates; and the duties thereof, bee they neuer so base, if they bee sanctified by prayer, and done to Gods glorie, are good works. Example. A man is called to be a shepheard, and does willingly accept thereof; now, though the calling be but base and meane, yet the workes thereof beeing done in obedience to God, for the good of his Master, are good workes; yea, as good in their kind, as the best workes of the highest callings: and the same may be said of all lawfull callings, and the workes thereof, bee they neuer so base; for God iudgs not the goodnesse of the worke, by the excellencie of the matter whereabout it is occupied, but by the heart of the doer. This point must be learned, for the Papists conceit does sticke fast in mens hearts, That there are no good workes, but the building of Churches, and Hospitals, the mending of high waies, giving of large alms, &c. but we must learne, that every action of a mans lawfull calling, done in obedience to God, for the good of men, is a good worke before God: and therefore we must so walke every one of us in our callings, that the duties thereof may be acceptable to God. Againe, this will hence follow, that in these our daies, we may as wel abound in such works as be good indeed, as the Papists did in their superstitious. Thus much of the differences of good workes.

III. Point. Now more particularly, in the text are further set down three points touching good workes: the Necessitie, the Dignitie, and the use of good workes. The necessitie of them appears by Christs commanding of them, saying, Let your light so shine, &c. for hereby hee binds all Christians, after the example of his Disciples, to walke in good workes. If it be said, that Christ has freed us from the law, and therefore we are not bound to doe good works? I answer, Christ has freed us from the lawe, in regard of the curse and rigour thereof; but not as it is a rule of Christian obedience.

Quest. How farre forth are good workes necessarie to salvation, or to us that do them? Ans. There be three opinions touching the necessitie of good workes: First, of the Papists, who hold them necessarie, as causes of our salvation and justification; but this we have confuted heretofore. Secondly, of some Protestants, who hold them necessarie, though not as principall causes, (for they say, we are only justified and saved by Christ) yet as conseruant causes of our salvation: but the truth is, they are no causes of salvation, neither efficient, principall, nor conseruant; nor yet materiall, formall, or finall, as has else-where beene showed. The third opinion is the truth, that good workes are necessarie, not as causes of salvation, or justification; but as inseparable consequents of saving faith in Christ, whereby we are justified and saved; or as a way is necessarie to the going to a place. The dignity of good workes is expressed in this, that they are called good: now they are good only in part, not perfectly, as I show thus: Such as the tree is, such is the friute; but every one regenerate is partly spirit, and partly flesh: that is, in part regenerate, and in part naturall and corrupt: this is true of his minde, will, and affections, which are the fountaine of all his actions; and therefore the workes that proceed thence must needes bee answerable; that is, in part corrupt, as they come from nature; and yet good in part, as they come from grace.

Quest. But how can God approoue of them, if they be evil? Ans. We must consider good workes two waies: First, in themselues, as they are compared with the law, and the rigour thereof, and so they are sins, because they answer not to that perfection, which the law requirs: for there bee two degrees of sinnes; Rebellions, which are actions flatly against the lawe: and Defects, when a man does those things that the lawe commands, but yet fails in the manner of doing, and so are mans very best workes sinnes. Secondly, consider good workes, as done by a person regenerate, and reconciled to God in Christ, and so God accepts of them; for in Christ the wants thereof are couered. But here wee must take heed of the Romish doctrine, which teaches that good workes are so farre forth good, that there is no sinne in them: their reasons are many to prove this point, but they have beene heretofore confuted: First, they say, good workes have God for their Author, and therefore are perfectly good? Answ. This were true, if he alone were the author of them; but man is another author thereof, from whom they take their imperfection. They say againe, that here they are called good, but if they had any sinne in them, they should be called evil; for every sinne is perfectly evil? Ans. Where sinne is vnremitted, it is perfectly evil; but when it is pardoned in our Savior Christ, it is as though it were not. Thirdly, they obiect, that if good workes be sinnefull, then they must not bee done; and hereupon they say, that by our doctrine men are bound to abstaine from all good workes. Answer. That which is evil must not be done, so farre forth as it is evil: now good workes are not simply and absolutely evil; they are good in themselues, and in us in part, comming from grace: and therefore they must be done, because God requires them at our hands; and for the imperfection of them, wee must pray for pardon in our Savior Christ. And here by the way, we may justly taxe the prowd doctrine of the Papists, who teach, that men may bee justified by good workes; when as the best workes of any man, in this life, are tainted with sinne, and are farre vnanswerable to that perfection, which the law requirs: wee must be of a farre other minde; namely, that for our best workes, God may justly condemne us; because wee have not done them as we ought: therefore Christ bids us say of our selues, that when we have done all that we can, we are vnprofitable servants.

The use of good workes is here set downe by our Savior Christ, toglorifie God: this is not the whole ende of good workes; and therefore I will propound the same more fully, out of other places of Scripture; for Christ here onely propounds that ende of good workes, which concerned his intended purpose.

The use and ende of good workes is three-fold; either concerning God, our selues, or our brethren. As good workes concerne God, they have three vses: First, they serve as meanes whereby wee give unto God testimonie of our homage, and obedience unto his commandments; for by creation, preseruation, and redemption, he is our Lord and our God, and so prescribs lawes for us to keepe: in which regard, wee owe homage unto him; which, that wee may shewe forth and testifie, wee must walke in good workes, as hee in his word has commaunded us. Secondly, they serve to bee tokens of our thankefulnesse unto God, for our creation, redemption, and manifold preseruations, both in soule and bodie. Thankefulnesse indeede, is showed in word; but yet true thankefulnesse stands in obedience: and our obedience is showed by doing good workes. And therefore the Apostle Paul exhorts us, to give up our bodies, as holy and acceptable sacrifices unto God, Rom. 12. 1. Thirdly, they serve to make us followers of God: we are commaunded to be holy, as he is holy, 1. Pet. 1. 15. and to put in practise the duties of loue one towards another,as the Lord loued us: and therefore we must walke in the duties of the Morall law, that therein we may imitate God: 1. Ioh. 3. 3. He which has this hope purgs himselfe, as he is pure.

Secondly, the use of good workes in regard of our selues, is fourefold especially: First, they serve to bee outward testimonies of the truth of our faith and profession; proouing that the grace of our hearts is not in hypocrisie, but in truth and sinceritie. And for this cause,Abraham is said to have beene justified by workes; because his workes did testifie that his faith was true and sincere: for where the fire of grace is, there it cannot but burne; and where the water of life is, it cannot but slowe and send out the streames thereof, in good workes.

Secondly, they serve to be signes and pledges of our election, justification, sanctification, and of our future glorification: as wee knowe a tree to live, by the fruit and budde which it brings forth; so by keeping a continuall course in good workes, a man is known to bee in Christ, and to have true title to all his benefits: and therefore when the Apostle wills men, to give all diligence to make their calling and election sure, he propounds certaine virtues, wherein they ought to walke, as beeing the most evident tokens of election, that we have in this life.

Thirdly, they serve to make us answerable to our holy calling: for every one that professes the Gospel, is called to be a mēber of Christ, and a new creature, whose duty is to bring forth good workes, Eph. 4. 1, 2. Walke worthy of the vocation wherevnto you are called, with all humblenesse of minde, meekenesse, &c. and Ephes. 2. 10. Ye are the workemanship of God, created in Christ Jesus, unto good workes, which God has ordained that wee should walke in them. Now this is a most excellent thing, for a man to bee answerable to his calling: When Dauid was a shepheard, hee kept his fathers sheepe, and lived as a shepheard; but when he was called to be a King, hee behaued himselfe like a King,in gouerning Gods people: and so every Christian ought to doe; beeing a newe creature, he must walke as Gods childe, and testifie his vocation by shewing forth the virtues of him that has called him, 1. Pet. 2. 9.

Fourthly, good workes serve to be a way, in which we are to walke, that so wee may receive the mercies of God promised to his children, and escape the Iudgements threatened against sinners: for Gods word is full of most sweet promises unto the obedient, and of terrible threatning against rebellion and iniquitie. Now a man by walking in good workes, eschewes the paths of wickednesse, wherein Gods iudgementslight; and holdes the waies of righteousnesse, wherein Gods blessings are scattered, Prou. 3. 17.

Thirdly, the ende of good workes, in regard of our brethren, is principally this; that by our example in well doing, wee may winne some unto God, and keepe others in the obedience of the truth, and preuent offences, whereby many are drawne backe. The contagion of a badde example, especially in men of superiour place, is such, that it wil not only cast their own soules to hell, but also draw many with them. When Ieroboam the King sinned, hee caused Israel to sinne: 1. Kings 15. 34. And therefore wee must carefully looke to all our waies, in regard of others, and so live according to Christs commandment in this place, that others seeing our good workes, may bee wonne to the truth, and so glorifie God which is in heaven. And thus wee see the endes of good workes.

Now considering good works be of such excellent use, we are hereby admonished to exercise our selues therein, with all diligence; for hereby we benefit our brethren, wee helpe our selues, and we glorifie God: neither must any mans pouertie hinder him from this duty, for not onely alms deedes, and large gifts to Churches, and high waies, are good workes; but also the speciall duties of every mans lawfull calling, done in faith, to the glorie of God, and the good of men, bee the calling neuer so base: by the doing whereof, in faith and obedience, he may get sure testimonie of his election. This exhortation is most needfull, for so soone as men have occasion to commit any sinne, then they shake off the yoake of all obedience, as there were no way of good workes to be walked in. The Papists indeed make the merit of justification, and life euerlasting, the ende of good workes; but that has bin sufficiently confuted heretofore.

Hitherto wee have spoken of the first point in this conclusion, touching the manner of teaching.

The second point herein contained, is the end of all teaching; namely, to turne men unto God, and thereby to bring them to glorifie God. That men may see your good workes, and glorifie your Father which is in heaven: that is, so teach, that men may see your good workes, and be wonne thereby to the faith, & so glorifie God. Our Savior Christ his Commission given to his Disciples before his ascension, bids them, God, make all nations my Disciples: and Paul saith, that hee became all things to all men, that by all meanes hee might not onely instruct, but save some.

Hereby then all ministers, and all those that set themselues apart for this calling, must learne to propound this unto themselues, as the maine ende of all their studies and labours; namely, to turne men unto God, that beeing converted they may glorifie God. Againe, the same ende of the ministry admonishes all hearers so to yeelde themselues obedient to the ministry of the word, that it may take place in their hearts, to turne them unto God, that after their conuersion they may glorifie God. This the people ought the ra[illegible] to yeeld unto, because it is the maine comfort that the Minister has of all his labours, to see his hearers converted, and so inabled to glorifie God. And to move them hereunto, they are further to knowe, that if they heare, and be not thereby converted, that so they may praise and glorifie God, by their obedience; then this ministry will bee a Bill of Inditement against them, for their deeper condemnation at the last daie. See Matthew, 11. 21. 24.

_Verse 17._Thinke not that I am come to destroy the Law, or the Prophets: I am not come to destroy them, but to fulfill them.

In this verse, and the rest which follow, to the ende of this Chapter, is contained the Third part of Christs Sermon; wherein hee goes about to restore the Morall law to his true sense and meaning, which was much corrupted by the Iewish teachers. And to the ende the same might bee the better accepted, hee makes way thereto by a notable Preface, verse 17, 18, 19, 20. Wherein hee seekes, as well to preuent and to remooue the false opinion which the Iewes had conceiued of him, in respect of the Law; as also to procure all reuerence and loyaltie to bee showed therevnto: For the Iewish teachers seeing our Savior Christ condemne and neglect the traditions of the Elders, and not so much to respect the ceremonies of the Law, as they thought hee should, did thereupon judge him to bee a deceiuer, and one that went about to ouerturne the whole law of Moses. This opinion Christ confuts by three arguments: First, from the ende of his comming, in this verse: The second, from the nature of the law, in the 18. verse; whereupon he infers two notable conclusions, to procure reuerence thereunto, verse 19. And thirdly, from the scope of his ministry, verse 20.

For the first: The Exposition. Thinke not that I am come, &c. This comming of Christ, must bee understood of the manifestation of the godhead in our nature: for otherwise, his godhead being every where cannot be said to come properly; and as for his manhood, it had not beene in heaven. To destroy the Law The Law in generall, is that part of Gods word, which commaunds things just, honest, and godly; and beeing thus conceiued, it is threefold; Ceremoniall, Iudiciall, and Morall. The Ceremoniall law, is that part of Gods word, which prescribed to the Iewes, ceremonies, rites, and orders, to be performed in the worshippe of God: this law is laid downe in the bookes of Moses, especially in Leuiticus. The Iudiciall law, is that part of Gods word, which prescribed ordinances for the gouernment of the Iewes common wealth, and the ciuill punishment of offendours: The Ceremoniall lawe concerned the Iewes onely: the Iudiciall lawe did indeede principally concerne them; but yet so farre forth as it tends to the establishing of the Morall law, hauing in it common equitie, it concerns all people, in all times and places. What the Morall lawe is, I will describe in three points: First, It is that part of Gods word, concerning righteousnesse and godlinesse, which was written in Adams minde by the gift of creation; and the remnants of it be in every man by the light of nature: in regard whereof, it bindes all men. Secondly, it commaunds perfect obedience, both inward, in thought and affection; and outward, in speech and action. Thirdly, it binds to the curse and punishment, every one that fails in the least duty thereof, though but once, and that in thought onely: Galatians 3. 10. Cursed is every one that continus not in all things that are written in the law, to doe them. The summe of the Morall law is propounded in the Decalogue or tenne commandments, which many can repeat, but fewe doe understand.

That wee may further conceiue aright the Morall lawe, wee must make a difference betweene it and the Gospel: for the Gospel is that part of the word which promises righteousnesse and life euerlasting to all that believe in Christ: the difference betweene them stands especially in fiue things.

First, the Law is naturall, and was in mans nature before the fall; but the Gospel is spirituall, reuealed after the fall, in the couenant of grace.

Secondly, the Law sets forth Gods justice, in rigour, without mercy; but the Gospel sets out justice and mercie, vnited in Christ.

Thirdly, the Law requirs a perfect righteousnesse within us; but the Gospel reueals our acceptance with God, by imputed righteousnesse.

Fourthly, the Law threatns judgment without mercy, and therefore is called the ministry of condemnation, and of death; but the Gospel shewes mercie to mans sinne, in and by Christ, if we repent and believe. Lastly, the law promises life to the worker and doer of it; Doe this, and you shalt live: but the Gospel offers salvation to him that works not,but beleeus in him that iustifis the vngodly: not considering faith, as a worke, but as an instrument apprehending Christ, by whom we are made righteous.

The Church of Rome in a manner confound the Law, and the Gospel, saving that the Gospel, which is the new Law, reueals Christ more clearely then Moses Law did, which they call the old Law. But this is a wicked opinion, which ouerturnes all religion, beeing the cause of many grosse points in poperie, which could not stand, if they would acknowledge a true distinction betweene the Law and the Gospel. They say for their defence, that the precepts of both, are the same for substance; that both require righteousnesse, both promise life, and threaten death; both commaund faith, repentance, and obedience; and therefore they are the same. Answer. First, the laws and precepts of the Law and Gospel are not the same; for Adam in his innocencie knew the Law, but hee knewe nothing then of beleeuing in Christ: and though both require righteousnesse, promise life, and threaten death, yet the manner is farre different, as before was noted: So likewise they differ in the commaunding of faith; for the Gospel commands faith, not as a worke done, as the Law does; but as an instrument laying hold on Christ. Againe, the Law commaundes faith generally; as to believe in God, and to believe his word to be true: but besides this, the Gospel requires a particular faith in Christ the Redeemer, whom the Law neuer knewe. Thirdly, the Law commands not repentance, for the knowledge of the Law was in Adams heart, when hee needed no repentance: true repentance therefore is a saving grace, wrought and commanded onely by the Gospel. And fourthly, for obedience, though it bee commaunded both by the Law and the Gospel, yet not in the same manner: The Law commaunds obedience every way perfect, both in parts, and in degrees, and allows none other: but the Gospel commaunds, and in Christ approous imperfect obedience; that is, an indeauour in all things, to obey and please God, if it be without hypocrisie. Againe, the Law commands obedience, as a worke to bee done, for the obtaining of salvation: but the Gospel requires obedience, onely to testifie our faith and thankefulnesse unto God. The Church of Rome therefore errs grosly, in cōfounding the Law and the Gospel, which indeed are farre differing; & so we must believe, if we would come into, & hold the right way that leads unto life.

Now whereas Christ saith, Thinke not that I came to destroy the Law; by Law he means principally the Morall law, and in the second place, the Ceremoniall law also: Next obserue the opposition that Christ maks betweene the Law and the Prophets; thereby signifying unto us, that by the Law, hee means that part of Gods word, concerning Righteousnesse, and justice, which Moses penned by Gods commandment: and by the Prophets, hee means that part of Gods word, which is contained in the writings of all the Prophets in the old Testament, after Moses; which bookes of the Prophets, contained in them either an interpretation of Moses Lawe, or predictions of the state of the Church in the newe Testament. Againe, by destroying the Law, we must not understand a breach of the Law, such as is made by mans sin; but such a dissolution, as taks from it all virtue and power, whereby it is a Law: and so to destroy the Prophets, is to put an ende unto them, so as they should nothing auaile, either to the interpretation of the Law, or to the foretelling of the state of Gods Church under the Gospel.But to fulfill them. Christ fulfills the Law three waies; by his doctrine, in his person, and in men. By his doctrine he fulfills the Law two waies; both by restoring unto it his proper meaning and true use, as we shall see afterward, where he corrects the corrupt interpretations thereof, by the Pharises; as also, by reuealing the right way, wherby the Law may be fulfilled. Secondly, in his person he fulfills the Lawe two waies; First, by becomming accursed to the Lawe, in suffering death upon the crosse for us. Secondly, by performing perfect obedience unto the Law, doing all that the Law required, for the loue of God, or of his neighbour; in which respect he was said, to have beene under the Law. Thirdly, Christ fulfilled the Law in men; Men bee of two sorts, Elect, and Reprobates: In the Elect he fulfills the Lawe two waies; First, by creating faith in their hearts, whereby they laie hold on Christ, who for them fulfilled it: Secondly, by giving them his own spirit, which maks them indeauour to fulfill the Law; which in Christ is accepted for perfect obedience in this life, and in the life to come is perfect indeede. In vnbeleeuers Christ fulfills the Law, when he executs the curse of the Law upon them; for that is a part of the Law, and the execution and enduring of the curse, is a fulfilling of the Lawe. And thus does Christ fulfill the Law; so that the meaning of the words is this: Whereas you thinke that I came to destroy the Law and the Prophets, by making them of none effect, you are deceiued; nay, on the other side, know that the ende of my manifestation in the flesh, was to fulfill the law, both in my doctrine and person; and also, in the persons of men both good and badde.

In this Apologie of Christ, for his behauiour towards the Law; obserue, what malice some of the Iewes, especially the Scribes and Pharises, bare unto him: for Christ was the Author of the Law, and yet they maliciously suspect and charge him with the abrogation therof; so as he is faine to cleare himselfe in this behalfe.

The like has beene the malice of wicked men in all ages, against the deerest servants of God; Act. 6. 14. Stephen is accused to speake blasphemous words against the Law: Act. 21. 28. Paul is charged with the same crime. And such is the malice of the Papists, against all Euangelicall reformed Churches; because wee denie justification by workes, therefore they condemne us for enemies to good workes: and in many other points, they fasten upon us notes of reproach, for holding the truth. Yea, among our selues, the like malice does appeare in those that brand their brethren with odious names, because they show forth more care then others, of their duty to God: but let all Gods children beware of this Pharisaicall practise.

Againe, obserue the Titles, under which he comprehends the whole Scriptures of the olde Testament; The Law and the Prophets: Luke 16. 31. they are called Moses and the Prophets. Luke 24. 27. Christ beganne at Moses, and at all the Prophets, and interpreted unto them in all the Scriptures: there Moses and the Prophets containe all the Scriptures of the old Testament.

Here then we may note a propertie of the bookes of the olde Testament; namely, that every one of them was written either by Moses, or some other of the Prophets. And by this wee may knowe the Canonicall bookes of the olde Testament, and distinguish them from the bookes called Apocrypha: for the Apocrypha bookes were not penned by any of the Prophets, who spake and writ in the Hebrew tongue, the natiue language of the Iewes; but by some other in the Greeke tongue, which was not the language of the olde Prophets. These bookes may bee regarded in sundrie respects, as containing many worthie Rules touching manners; in which regard, wee may preferre them before other writings of men, so farre forth as they are consonant with the Scripture: and so the Church of God has of long time reuerenced them; but yet they are no part of the Law, nor of the Prophets. And therefore the Church of Rome does notably wrong and abuse the world, in stiling these Apocryphall bookes, for Canonicall Scripture.

Thirdly, Christ in this his Apologie, shews a sweet consent betweene the Law and the Gospel: They are not contrarie one to the other; for Christ, who is the substance of the Gospel, came to fulfill the Lawe[] and therefore Paul saith, that byfaith wee establish the Law: and Hebrewes 9. 19, 20. &c. When Moses had given the Lawe unto the people, hee offered sacrifices, and sprinkled the blood thereof upon the booke, and upon the people, which was a type of the shedding of Christs blood, as it is there expounded: which did notably signifie this consent betweene the Law and the Gospel, in so much as without Christ, the Law could not stand.

Now this consent betweene them stands herein; The Law requirs perfect obedience, and threatens death to the least breach thereof, not propounding any way for the fulfilling thereof, out of our selues; but the Gospel directs us to Christ, who as our suretie has fulfilled the Lawe for us: for which cause, Christ is called, the ende of the Lawe for righteousnesse to every one that beleeus. And through Christ it is, that therighteousnesse of the Law is fulfilled in us, which walke not after the flesh, but after the spirit.

_Verse 18._For truely I say unto you, till heaven and earth perish, one iot or one title of the Law shall not escape, till all things bee fulfilled.

Here our Savior Christ propounds the second argument, for the clearing of himselfe from their false imputation of destroying the Lawe, and it is drawne from the nature of the Law, which is immutable.

The Exposition. For: This shews the dependance of this verse upon the former. Truely I say unto you: This is a forme of speech which our Savior used, when he would solemnely auouch any waightie truth: and propounding this in his own name; herein he shews himselfe to bee the Doctour of his Church, whome we must heare in all things, for hee speaks as one that cannot lie. The thing hee saith is this; Till heaven and earth perish, one iotte or title of the Lawe shall not passe. In which wordes he setts downe the stabilitie and the vnchaungeablenesse of the Lawe; and that hee might fully express his mind[], hee borrows a phrase from the Hebrewe Alphabet, wherein Iod is the least letter: One iot; signifying, that not so much, as this little letter Iod, shall passe out of the Lawe.

Againe, by Title some thinke is meant the Hebrewe vowels; but properly it signifis a line bent crooked, or the toppe of an horne; so that here it properly signifis the bending or bowing that is in the top of some Hebrew letters; insinuating, that not so much as the least part of a letter in the Law should passe away. Now these things must not be taken properly, for it has beene, and may be, that in the Hebrew copies of the old Testament, some letters should bee changed, as may appeare by the diverse readings in sundrie copies; for that may be without the losse of any sentence: but Christs meaning is this; That not the least parcell or sentence in the Law shall passe away; making parts in the Law, to be as titles in the Alphabet. Till heaven and earth perish: that is, neuer; so much this phrase insinuats: for though heaven and earth shall be changed in regard of their qualities, yet the substance of them shall neuer passe to nothing: and in this sense is the word Till used else-where, 1. Sam. 15. 35. Samuell came no more to see Saul, till the day of his death: that is, neuer. Till all things be fulfilled: that is, till every thing commanded in the Law bee done, so as it shall no more vrge a man to any obedience: which shall neuer bee, for it must eternally bee fulfilled: so that this phrase has the like sense with the former; importing thus much, even for euer and euer: so that this is the meaning of this verse; That the Law of God is vnchangeable, not onely in the whole, but for every part thereof; and the fulfilling thereof shall neuer have an ende. Christs reason then stands thus; If the Lawe bee immutable, and for obseruation eternal, then I came not to destroy it: but the Lawe is immutable and eternal; and therefore I came not to destroy it.

First here obserue, that the Law of God is made perpetuall and vnchangeable: If any man aske how this can be, seeing the Apostle faith, The Lawe is changed? Answer. The Law is threefold; Ceremoniall, Iudiciall, and Morall, as has beene said: now that place is principally to be understood of the Ceremoniall law, which indeede is abrogated, in regard of the obseruation of it in Gods worship; but in the scope and substance of it, which is Christ crucified, with his benefits, whom it shadowed out, it remains still, and is now more plaine then euer it was. As for the Iudiciall law, though it be abrogated unto us, so farre forth as it was peculiar to the Iewes; yet, as it agrees with common equitie, and serues directly to establish the precepts of the Morall lawe, it is perpetuall. If it be said, that Christ changed the Morall law, in changing the Sabbath day, from the seauenth day to the eight: I answer, Christ did so indeed by his Apostles, but that is no change of the substance, but of the ceremonie of the Sabbath: for the substance of that law is, the inioyning of a seauenth daies rest unto the Lord. Now though the seauenth day from the creation be not kept, yet a seauenth day is kept still. If it be further said, that the Law it selfe is abrogated; for that every one that breaks the Lawe is not accursed, according to the sentence thereof, Deut. 27. 26. Answer. Wee must knowe that the Law is but one part of Gods word, and the Gospel another, reuealing another part of Gods will, besides that which the Lawe made known; for it addes a qualification to the Law, moderating the rigour thereof, after this manner: Hee is accursed (saith the Law) that fails in any commandment, except (saith the Gospel) he bee reconciled againe in Christ, and in him have the pardon of his transgressions. And yet the Morall law remaines for euer a rule of obedience to every childe of God, though he be not bound to bring the same obedience for his justification before God.

Againe, this propertie of the Law, in beeing vnchangeable, and for euer to be kept, shews, that no creature may dispense with the Law ofGod. Mens lawes may be abrogated and changed, but Gods Law even in the least parts thereof, must stand for euer, till it be accomplished to the full: but if it might be dispensed with, then not onely iots and titles thereof, but whole lawes might bee abrogated. This shewes the blasphemous impietie of the Popes of Rome, who in their Canons be authorized to dispense with the lawes of God: yea, in the last Councell of Trent, hee is priuiledged to dispense with some of the lawes of Consanguinitie, against nature, flatly forbidden in the word of God; which is most horrible rebellion, and a great disgrace unto God.

Thirdly, from this propertie of the Law, we may obserue, that it is not likely that any whole booke of Canonicall Scripture is lost; for not one sentence of the Law shall passe till all be fulfilled; much lesse then can whole bookes perish. Sundrie men do thinke that whole bookes be loste; but that opinion cals into question the fidelitie of the Church, and Gods own prouidence, in preseruing his word: neither can it stand wel with this text, that saith, no title thereof shal faile. Those that seeme to be lost, were either humane writings, as bookes of lawes and Chronicles, such as our books of statutes or Chronicles be; or books of philosophie, such as Salomon writ: or else some of them are in the Canonicall Scripture; for the bookes of Samuel and the Kings, were written by diverse Prophets: and therefore we may more safely hold, that no part of holy Scripture is lost, neither shall euer faile. For howsoeuer after the last judgment the use of the word written shall cease, yet the substance thereof shall remaine in mens hearts, and be kept for euer.

Fourthly, this immutabilitie of the Law, containes a matter of great terrour & woe unto al impenitent sinners; for howsoeuer they may flatter themselues with a presumption of Gods mercie, yet the curse of Law which is against them, shall stand for euer: and therefore while they goe on in sinne, they have just cause to houle and crie; for Gods justice in that his Law is inuiolable: neither will gold or siluer pacifie Gods wrath; for though a man by his power and wealth were able to ouerturne heaven and earth, yet that would not helpe him: though heaven and earth be brought to nothing, yet every part of Gods Law must stand for euer, and be fulfilled. And therefore whosoeuer doe lie in any finne, must in time repent, humble themselues, forsake their sins, and betake themselues unto Christ, that he may fulfill the Law for them; or else the cuise thereof shall certainly be fulfilled in them, and they shall there lie howling under it eternally, where is nothing but weeping and gnashing of tes.

Fiftly, this immutabilitie of the Law, and so proportionably of every part of Gods word, as it proous the Scriptures to be the word of God, so it is a most excellent ground of comfort for all Gods servants to stablish their hearts in the assurance of all his promises. A Christian heart is subiect to receive many doubtinges of the truth of Gods promises, especially in the time of triall and temptation; but this must be remembred for euer, that the whole word of God is immutable; though mans promises may faile and their lawes be abrogated, yet no iot or part of Gods word shall passe vnfulfilled: and therefore they must constantly waite for the accomplishment thereof, for in due time it shall be fulfilled.

Sixtly, we are hereby taught to put on patience in afflictiōs; for they come by the speciall appointment of our God, who saith in his word, That through many afflictions we must enter into the kingdome of heaven: now every part of Gods word must be accomplished; and therefore Christ bade Peter to put up his sword, when he would have rescued his apprehension; for (saith he) I could pray to my Father, and hee would send more then twelue legions of Angels to helpe me; but how then should the Scriptures be fulfilled, which say, It must be so? Matth. 26. 52, 53, 54.

Seauenthly, our Savior Christ in this propertie of immutabilitie, gius unto the whole Law, and unto every sillable and letter thereof, his proper force, virtue, and sense; so as there is nothing in it, not so much as one letter vaine or idle: for every commandment reueales the perfect justice of God, and every letter serues to express the same comaundement. And herein the Law of God differs from mens lawes; for in them bee many vaine and idle words, yea oftentimes whole sentences; but in the law of God it is not so: Prou. 8. 8. All the words of my mouth are righteous, there is no lewdnesse nor frowardnesse in them: yea, the Law of the Lordis perfect, his statutes are right, and his iudgements true and righteous altogether. Now the consideration of this integritie and perfection of the law, and word of God, must move us to studie the Scriptures with great diligence; so saith our Savior Christ, Search the Scriptures: that is, shake and sift them (as the word signifis) search narrowely, till the true force and meaning of every sentence, yea of every word and sillable; nay, of every letter and iotte therein, bee known and understood; conferre place with place, the scope of one place with another, things going before with things that come after; yea, compare word with word, letter with letter, and search it throughly. This manner of studying the Scripture is most necessarie, as beeing the thing indeede, which preserus and vpholds the Church of God, and the puritie of religion; for about foure or fiue hundred years agone, men left off to studie the Bible, after this sort, and betooke themselues to the writings of men, occupying their wits wholly in vaine quid[]ities in Philosophie; and in hid mysteries of Diuinitie: by which meanes it came to passe that Poperie and Apostacie from the truth, spread it selfe ouer the world, for many hundred yeares together. Afterward, God of his meere mercie, put into the hearts of some men, to bee carefull searchers in the word of God, by which meanes the truth appeared, as light out of darkenesse. Thus God stirred up Luther about the yeare of our Lord 1517. who by diligent search in the Scripture, and especially by serious meditation; with prayer, upon these words of the Apostle, Roman. 3. 21. That now by the Gospel, without the Law, the justice of God is made manifest: did finde that by the perfect obedience of Christ, our justification was wrought; and thereupon, began to maintaine and professe justification before God to be free, through and by faith in Christ onely, without helpe from the works of the law, against the doctrine of the Church of Rome; and so by further diligence and industrie in the Scripture; the truth of God shone forth more and more. Let all men, but especially Students in diuinitie, consider this effect, of searching out the Scriptures, as a spurre to diligence, in this behalfe. By this means also, errors and heresies are auoyded and suppressed, & the will of God is plainly reuealed. And here by the way, we may see how profitable and necessarie the gift of Interpretation is It is a most excellent gift of the spirit, pertaining to the ministry; and therefore most commendable & necessarie is the use thereof in Schooles of Learning.

Eightly, this immutabilitie ascribed to Gods law, that every part thereof shall be accomplished to the full teaches all Princes and Magistrates, not onely to be keepers of Moses law in their own persons; but also within their rule and dominions, to doe their best indeauour, that the same bee fulfilled and kept by others. For this cause did the Lord command, that the Prince of his people should have the Lawwritten before him in a booke, to read upon continually, that hee may learne to feare God, and to keepe all the words of the Law to doe them: and that which is there enioyned unto Princes, belongs also unto all Magistrates, Masters, and Parents; within their places and charges, they must be carefull to see the whole law of God practised, and obeyed, both in their own persons, and of those that are under them.

Lastly, by this immutabilitie ascribed to the Law, wee may learne, what it is to fulfill the law; namely, to keepe and obserue to the full, every particular thing which the law commaunds us: and upon this wee may ground two conclusions against the Papists; First, that no man can come to life euerlasting by his own righteousnesse and obedience; for hee that would come to heaven by his own righteousnesse, must be able to fulfill the whole law perfectly, in every respect: but since Adams fall, no man could keepe the lawe in all things, saving our Savior Christ, both God and man. Secondly, that our fulfilling of the law, must be in the obedience of Christ, for he onely was answerable to the whole law in all things; and therefore if we would come to heaven, we must not come in our own righteousnesse, but in his; as Paul wishes to be found of God, Phil. 3. 8, 9.

_Verse 19._Whosoeuer therefore shall breake one of these least commandments, and teach men so, he shall bee called least in the kingdome of heaven; but whosoeuer shall obserue and teach them, the same shall bee called great in the kingdome of heaven.

Our Savior Christ hauing plainely propounded in his Apologie for himselfe, the stabilitie and eternitie of the whole law; does here laie downe two notable conclusions, for the vpholding thereof: 1. Because the Law is immutable and eternal, therefore he that breaks one of the least of the commandments, and teaches men so, shall be called least in the kingdome of heaven. 2. Because the Law is eternal therefore he that keepes the commandments, and teaches men so, shall bee called great in the kingdome of heaven.

For the first; by least commandment, he means the precepts of the Morall lawe, though in the former verse, by (Law) he understood the whole law in three parts; Iudiciall, Morall, and Ceremoniall: And he calls them litle, not simply in regard of themselues, as though they were so indeede; for in it selfe every commandment of God is great and waightie: but hee speaks according to the opinion of the Iewes, for the Scribes and Pharises had ordained certaine rites and ceremonies, according to the tradition of their Fathers; the obseruation whereof, they made a greater matter of conscience, then the keeping of some of Gods commandments: and so esteemed them little. Againe, saying these least commandments, hee points out what particular commandments of the Morall law, the Iewes esteemed lesse then the traditions of men; namely, those which afterward he expounds in this Chapter, touching Murther, Adulterie, Swearing, and the rest: for they esteemed not all the commandments of the law lesser then their traditions. Shal be called least in the kingdome of heaven: Here Christ sets downe the punishment of a false Prophet, which breakes Gods commandments, & teaches men so; to wit, his base esteeme in the Church of God; for the kingdome of God is two-fold, the kindome of grace, and the kingdome of glorie: The kingdome of grace, is the societie and companie of Gods faithfull seruantes here on earth: The kingdome of glorie, is the blessed estate of all the Saints in heaven. Now here by kingdome of heaven, he means the kingdome of grace, which is the militant Church on earth: and so John Baptist calls it, Math. 3. 2. Repent and amend, for the kingdome of heaven is at hand: that is, the Church of the old Testament is now abolished; and the Church of the new Testament is ready to take place by Christs comming: and therefore repent and amend: and Math. 11. 12. from the time of John hitherto, the kingdome of heaven suffers violence. So then the meaning of this first conclusion is this, Whosoeuer breaks one of these least commandments of the Moral law (which afterward I shall expound) and teaches men so to doe, he shall be contemned, and not counted worthie to bee a member of the Church of God in the new Testament.

In this conclusion, in the practise of the Iewes, Christ setts forth two notable corruptions of an hollow heart, towards God: The first, to set little by the commandments of God, esteeming no more of them, nay lesse, then of mens lawes and traditions: but Saint James saith, he that breaks one commandment, bee it neuer so little, is guiltie of all, though hee make shewe of keeping all: so likewise, hee that maks light and base account of one commandment, contemns all; though he seeme to honour the rest neuer so much. Though Herod heard John gladly, and obeied his doctrine in many things, and so seemed to make some account of some commandments; yet because he would needs live in incest, against the seauēth commandment, he did in effect contemne and breake them all: so at this day, there are many who professe religion, and give testimonie thereof, by hearing the word, and receiving the sacraments; and herevpon they would be counted louers of Gods lawe: yet in the course of their liues, and in their particular callings, they will not sticke to oppresse the poore, and to deale vniustly for their aduantage; to profane the Sabbath for a little profit or pleasure, and to sweare, and curse, when they are a little prouoked. Now howsoeuer such persons may make a glorious show of profession outwardly, yet by these and such like particular actions, they show plainly that they have but Pharisaicall hearts, which indeed make little or no account of Gods commandments. Let us therefore every one looke into our waies, and search in our own hearts, whether this corruption be in us, or no: and if it be, let us repent and forsake it, and labour to become like Dauid,who had respect unto all Gods commandments: and so shall we not be despised in the Church of God.

The second corruption of an hollow heart, noted likewise of Christ, in these Iewes, is to place the ceremonies, rites, and traditions of men, above the commandments of the Morall law: Herewith he does expresly charge the Iewish teachers, Matth. 15. 3. Why doe ye transgresse the commandments of God, by your traditions? And this is also the practise of the Church of Rome at this day, they account eating flesh in Lent, and on their fasting daies, a deadly sinne: & yet they will dispense with threasons, & murthers, of Christian Princes: they allow of Stues, they permit and pardon Sodomie; and yet utterly forbid mariage in some estate, which the Holy Spirit calls honourable among all men. In these and many moe, they preferre their own traditions before the most holy commandments of God: yea, many ignorant persons among us, are tainted with this corruption; for be not some feast daies, appointed by the Church, as Christs natiuitie, all Saints, and such like, obserued by them with greater conscience and reuerence, then the Lords own Sabbath? Though the memorie of Christs natiuitie may be celebrated; yet the Lords day should have the speciall honour. Now for the reforming of this corruption, we must labour to have the same minde that was in Dauid, who grew into admiration with Gods commandments, and thereupon invred himselfe to the obseruation of them. We must therefore labour to have an high estimation of the lawes of God, and this will be a notable meanes to drawe us to a reuerend feare and obedience towards to the same: one cause why men do not so highly aduance the law of God, as they ought, is because they doe not sufficiently waigh the dignitie thereof. In every commandment therefore, we must first deepely consider the waight thereof; then labour to understand it aright: thirdly, learne to admire the wisdom and justice of God therein: and lastly, endeavor to yeeld loyaltie and obedience thereunto.

Secondly, in this Rule our Savior Christ puts a difference between a false Prophet, and a true: The false Prophet breakes the commandments of God in his own person, and also by his doctrine teaches others to doe the like: But the true Prophet and servant of God, in the ministry, endeauours the aduancement of Gods glorie, as well by integritie of life, as by soundnesse of doctrine.

Thirdly, in the punishment of a false Prophet here set downe, wee have good direction for our judgment, touching the present Church of Rome; namely, that shee is not worthie to be esteemed a part of Christs Church on earth, by the sentence of our Savior Christ; because shee breakes Gods commandments, and teaches men so: for whereas the second commandment forbidds the worshipping of Images, yea and the making of Images to resemble God; the Church of Rome does not onely allow the contrarie, against this commandment; but teaches others so to doe: saying, that it is lawful to resemble the Father, the Sonne, and the Holy Spirit in Images, either painted or carued, and to worshippe them therein; yea, and to worshippe the very Images of Christ, and of Saints, as also the Saints themselues, with religious worship.

Againe, they plainely breake the tenth commandment, which forbidds the first motions unto sinne with delight, though without cōsent of wil, by teaching that concupiscence after baptisme, is no sinne. And as they deale with the commandments, so deale they with the Prophets, who give testimonie unto Christ; for first they destroy his manhood, by their forged transubstantiation: secondly, they ouerturne his kingly office, by making the Pope the head of the Church, and giving him power to make lawes to binde the conscience. Thirdly, they ouerturne the Priesthood, by their massing Priesthood, wherein they daily offer up an vnbloodie sacrifice, for the sinnes of the quicke and the dead. Fourthly, they rob him of his propheticall office, in giving liberty to the Pope, to make new Laws, & to expound the Scriptures, as supreame judge: these things they teach, & therefore that Church is not worthy to be counted a member of Christs Church. But seeing God in great mercie has vouchsafed us this fauour in this land, that we should receive, and embrace his holy word, to publish and teach the same; and so esteems us worthie to be accounted a member of his Church: wee are therefore to reioyce in this mercie, and to praise God vnfainedly for this vnspeakable blessing; and to shewe forth our thankefulnesse, not onely by teaching, and receiving the truth of his word, but also by yeelding obedience in all things thereunto: yea, our earnest and daily prayer must be, because it is so great a blessing, to be counted worthie of his kingdome, that God would continue the truth of his will to us, and to our posteritie for euer.

The second Conclusion: Whosoeuer shall keepe them, and teach men so, the same shall be called great in the kingdome of heaven: that is, hee shall bee honoured in the Church of God, and esteemed a worthie member thereof, because by this meanes, he endeauours to keepe the law vnchangeable for euer. In this conclusion two points are to be considered; the office of a faithfull Teacher, and his reward: his office is two-fold; First, in his own person hee must be a doer of Gods commandments: Secondly, in his publike ministry hee must teach men so to doe.

Here first obserue the order of these duties; Doing must goe beforeTeaching: This order Christ propounds, and that doubtlesle on speciall grounds; First, because a man cannot with joy and comfort fitly teach others, before himselfe bee a doer of the thing hee teaches; for if a man teach others, from the instruction of the spirit, hee shall finde his own heart inclined by the same spirit, to the obedience of the word he teaches.

Againe, the experience of the fruit and efficacie of the word, in his own person, is the best Commentarie a man can have, for the opening of it unto others: The writings of men, with the knowledge of artes and tongues, are excellent helpes yet if a man want the spirit of God, framing his heart to believe, and obey the word hee teaches, whereby he should become a doer of it; doubtlesse the word wil seeme but a dreame or riddle unto him, neither can he fitly apply the same unto others, hauing neuer had experience of it in his own soule. This then should move all ministers, and such as set themselues to this calling, first and chiefly, to labour to become doers of the word themselues; other helpes of learning are to bee fought for with all diligence, to make them fit and able ministers of so great mysteries; but especially, they must labour for the spirit of grace, to frame their hearts to embrace, and their liues to obey the word which they teach that so they may be fitted, according to our Savior Christs direction. Now this spirit is attained, by knocking ut hea[]n gates by prayer, Luke 11. 13. and by opening the doore of our hearts, when our Savior Christ knocks thereat by his wo[]d, Reuel. 3. 20.

Secondly, in []aying downe this duty, our Savior Christ propounds a singular comfort to such faithfull ministers, as be grieued with the vntowardnesse of their people; hee propounds not the conuersion of the people, as a propertie of a faithfull Teacher, but the doing and teaching of the will and word of God. And doubtlesse a man may bee a faithful Teacher, and yet not convert many unto God; hence the Prophet complaines, that hee had laboured in vaine, and spent his strength in vaine nay, the same Prophet is sent to blinde the eies of his people, to make them dull of hearing, and to harden their hearts by his ministry, which was a heauie case, but yet that saying of the Apostle Paul, must be remembred; that howsoeuer unto some, his ministry was the sauour of death; yet, unto God it was alwaies the sweet sauour of Christ: So that a Minister mourning truely for his people, to see their hardnes of heart, may comfort himselfe with this; that in a good conscience hee endeauours to obey the word of God, and to teach men so.

II. Point. The reward of a faithfull Teacher is this; hee shall beecounted great in the kingdome of heaven: that is, he shall be honoured, and counted worthie to bee a member of Christs Church, both in this life, and in the life to come. This must be remembred, to incite all ministers to become faithfull Teachers, both in life and doctrine. To get respect in Princes courts, is much sought after on earth; O then, how should this high respect with God, preuaile in our hearts, to incite us to be faithfull in this calling.

_Verse 20._For I say unto you, except your righteousnesse exceed the righteousnesse of the Scribes and Pharises you cannot enter into the kingdome of heaven.

These words are commonly taken to bee a Reason of the former verse, by way of answer to a secret obiection, which the Iewes might frame there-from, to this effect; you saiest, whosoeuer breaks one of these least commandments, and teach men so, shall be called least in the kingdome of heaven: But our Teachers the Scribes and Pharises, looke to have chiefe place in the kingdome of heaven; and yet (if your doctrine be true) they breake Gods commandments, and teach others so to doe. Now here-to Christ should answer thus; I say unto you, exceptyour righteousnesse exceedes theirs, ye cannot enter into the kingdom of heaven. But if we marke well, the words may more fitly be referred to the 17. verse, as a third reason, to prove that Christ came not to destroy the Law, or the Prophets, but to fulfill them; because he exacts at every mans hands, a more perfect and exact righteousnesse, then that which the Scribes and Pharises either have in themselues, or require in others; without which, no man can enter into the kingdome of heaven.

In this verse are three points to be handled: First, what these Scribes and Pharises were: Secondly, what was their Righteousnesse: and thirdly, what is that true Righteousnesse, whereby a man may enter into the kingdome of heaven, and stand just before God.

For the first: a Scribe is a name of office, whereof there were two sorts among the Iewes; Ciuill, who as Publike Notaries, did register the affaires of Princes, and such a one was Shimshai, Ezra 4. 8. And Ecclesiasticall, who were imployed in the expounding of the Scripture; such a one was Ezra, Ezra, 7. 1, 5, 6. And those of whom our Savior Christ saith, Matth. 13. 52. every Scribe taught unto the kingdome of heaven, is like a good housholder: and Matthew 32. 2. the Scribes and Phraises sit in Moses chaire: that is, they are expounders of the law of Moses. And such Scribes are meant in this place; to wit, men in Ecclesiasticall office, descending from the tribe of Leuie, who expounded the Law unto the people; and these were all one with the Priests and Leuites under the Law: and therefore Ezra is called both a Scribe and Priest, Nehem. 8. 1, 2.

The name Pharise betokens a sect, not an office; for there were three speciall sects among the Iewes: The Essenes, the Sadduces, andPharises. The Essenes were like Popish Monkes and Friers, which did separate themselues from the people, vowing and dedicating themselues to live in perpetuall sanctitie. The Sadduces were a sect that did expound the law, according to the letter and syllable, and with-all denied the resurrection, and the immortalitie of the soule; as is plaine, Acts 23, 8. The Pharises were such, as did forsake the common exposition of the Scribes and taught and framed a more exact and strict exposition of the Law, according to the traditions of the Fathers; and they were most holy outwardly, and of chiefe account among the Iewes: and therefore the Apostle Paul saith, that after the most strict sect of their religion, he lived a Pharis[] & that he was a Pharise, the sonne of a Pharise. Yet besides these, there were another sect, called Herodiās, who (as some think) were courtiers, which held & taught thatHerod was the Messias. And thus we see what the Scribes and Pharises were, whome Christ here ioyns together for amplification sake; understanding thereby such teachers among the Iewes, Priests and Levites, as lived after the most strait custome of the Pharisies: for the Pharisies were by office Scribes, as we may plainely see by comparing together, Ioh. 1. 19. with v. 24. where the Priests and Leuites (who were Scribes as we have showed) are called Pharisies.

II. Point. What was that righteousnes of the Scribes and Pharisies, which is here so debased, as beeing vnable to bring a man to heaven? By the tenour of Scripture it will appeare, that it was an externall righteousnes onely, standing in the outward obseruation of the law: for they were carefull to abstaine from actuall grosse sinnes; as whoredome, theft, murther, idolatrie, and such like, and they were very forward in fasting, praying, and giving of alms openly, and in keeping the traditions and ceremonies of the Elders, and in all things to carrie themselues in show conformable to the law; but the inward righteousnes of the heart they nothing regarded, thinking that perfect righteousnes consisted in outward obedience, & by that they looked to be saved; as it is said, Rom. 10. 2. neglecting utterly the righteousnes of God.

In these Scribes and Pharisies we may obserue, what is the naturall perswasion of man, touching righteousnes: to wit, that an outward righteousnes will serve the turne: and therefore every man naturally contents himselfe therewith: and hence it is that men will bring their bodies vsually to the place of Gods worship to pray, to heare the word, and receive the Sacraments; but few have care to bring their hearts with them, that they may inwardly worship God in spirit and truth: so likewise, many are content to rest from their ordinarie labours on the Sabbath day, but few are carefull to consecrate their rest unto God: men be carefull to abstaine from actuall murther, but few make conscience of malice, hatred, reuiling, and quarelling: many hate theft, that yet will not sticke to robbe their neighbours of their good name, by vile reports: many are ashamed to robbe openly, that make no bones to deceiue by false weights and measures, by glosses, and such like: and yet all these will blesse themselues with their outward righteousnes, and think all is well; not doubting but they shall be saved by it, though they have no more: but this is Pharisaicall pride and folly: for all such outward righteousnes is here condemned, as vnable to save the soule.

Againe, here wee may see the palpable and grosse opinion of all worldly men, even of those who cōmonly are called honest men: if they be told of their sinnes, & of the danger of dānation, except they repent: their answer is; they are no theeues, no murtherers, no grosse sinners, and therefore they hope God will save them; for they live orderly, and doe no man wrong: but let all such take heede, lest they deceiue their own soules, for this ciuill honestis was the righteousnesse of the Scribes and Pharises, which could neither bring them, nor any other into the kingdome of heaven, as Christ the God of truth saith expresly in this place. To give alms, to fast, to pray, and to deale vprightly with men, be very good things; but yet wee must labour for more then these, if euer wee meane to come to heaven: wee must get another righteousnesse of the heart, renouncing utterly our own righteousnesse, in the matter of justification, and condemne our selues for our best actions, that so we may be fit to receive that true righteousnesse, which will commend us unto God.

III. Point. What is that true righteousnesse which will bring a man to heaven? Answ. It is the righteousnesse of Christ, 1. Cor. 1. 30. for Christ is made unto us of God, wisdom, righteousnesse; yea, hee was made sinne for us, that wee might be made therighteousnesse of God in him. This is that righteousnesse, which exceedes the righteousnesse of the Scribes and Pharises, and whereby a sinner does stand just before God: for when as by Adams fall wee all became guiltie of sinne, and thereby subiect to the curse of God, and to eternal condemnation, from which we could neuer have deliuered our selues; then it pleased Christ to come from the bosome of his father, and to become our suretie and Savior, who in his life became obedient to the law for us, and in and by death upon the crosse, suffered whatsoever was due unto our sinnes: which obedience and satisfaction beeing made by him that was both God and man, was alone all-sufficient, both to free us from the curse of the law, and also to justify us before God: and this righteousnesse of Christ, is that which exceeds the righteousnesse of the Scribes and Pharises, and is able to bring a man to heaven. Yet further for our justification, Christs righteousnesse has three parts; the puritie of his humane nature, the integritie and obedience of his life, and the merit of his sufferings upon the crosse; and all this must be ours, to answer for our corrupt nature, and sinnefull life, deseruing a cursed death.

Here some make question, how Christs righteousnesse can be ours? and how one mans righteousnes can save so many thousands? Answ. Christs righteousnes is not the righteousnes of a meere man (for then it could save but one at the most,) but it is the righteousnesse of that person, who is both God and man, and therefore is an infinit righteousnes, of merit sufficient to save a thousand worlds. But some here say, If Christs righteousnesse bee ours, then we are as righteouse as Christ?Answ. The same righteousnesse that is in Christ, is ours, but not in the same manner or measure; for Christ has it by merit and action of himselfe, we have it onely by mercie and imputation: it is in Christ as a roote and fountaine, in us by reception and application; like the light in the Moone, and in the Starres, which is not in them originally, but received from the Sunne, the fountaine thereof. Thirdly, it is said, If we by Christs righteousnesse be justified, and made the sonnes of God; then is Christ by our sinnes made vniust, and so the childe of the diuell? Answer. We may safely say, that Christ was made a sinner by our sinnes, not actually, but by imputation: now hence it will not follow, that hee should bee the childe of the diuell, for that comms by the acte and habite of sinning, after sinnefull conception; al which, our Savior Christ was free from: for at the very time when hee bare our sinnes, hee was in himselfe more holy, then all men, and all Angels. Fourthly, it is said, that if Christs righteousnesse bee made ours, then wee are made Sauiours? Answer. It follows not; for Christs merits and righteousnesse are conuaied and applied unto men, not as they are in Christs person, in whom they are sufficient to save ten thousand worlds; but as they serve to save and justify that particular person onely, to whom they are imputed: so that this remaines an vndoubted truth, that that righteousnesse which brings salvation, is Christs righteousnesse onely.

Here some may say, How is Christs righteousnesse made ours, and wee assured of it? Answ. It is made ours by saving faith, which the Holy Spirit creates in the heart and soule, as an hand whereby wee may laie hold on Christ, and applie his righteousnesse unto our selues, as hee is offered unto us in the promises of the Gospel. Some obiect, that if Christs righteousnesse be made ours, by our beleeuing it to bee ours; then if a man believe his neighbours house to be his, it is his also: and so for any other thing? Answer. There is not the like reason in these things; for it is a meere fancie and imagination, for a man to believe his neighbours house to be his, hauing no ground for it, besides his own conceit: but when a man beleeus Christs righteousnesse to be his, he has Gods commandment and promise, for his warrant and assurance, that it shall be imputed unto him; and withal, that faith so grounded, maks Christs righteousnesse as truely his, as any thing a man has is his own, beeing given him of another. Now this saving faith, laying hold on Christs righteousnesse, for mans justification, is neuer seuered from sanctification by the spirit, with the fruits thereof, whereby the old man beeing mortified, and the new man in Christ renued, according to his image, in knowledge, righteousnesse, and true holinesse, the whole person is turned unto God, and made carefull to please him, both in thought, word, and deede: and hereby doe wee receive assurance of our justification; for true sanctification is the earnest of the spirit of adoption in our hearts, whereby we are sealed unto the day of our redemption.

does that righteousnesse, whereby we must be justified and saved in the day of our Lord, come from Christ onely, and not from our selues? then we see what just cause we have to humble our selues, and to acknowledge our great vnrighteousnesse, and want of all goodnesse in our selues: and when wee can doe this vnfainedly, wee have gone one steppe in the way to true happinesse. Secondly, we also must hereby learne, to esteeme all things as drosse and dongue, with the Apostle, in respect of Christ Jesus, and his righteousnesse; for he it is that brings us to heaven, and therefore wee must honour him above all, and value his righteousnesse, as that most pretious iewel, which when a man has found, hee will sell all that he has, to get and keepe it, Matth. 13. 46. Thirdly, we must hunger and thirst after Christ, and his righteousnesse, for it is the fountaine of all blessednes, and without it we are most miserable: yea, though wee had all the world beside, yet without it wee loose our salvation. Now what will it profit a man to winne all the world, if he loose his soule? Fourthly, seeing Christs righteousnesse is made ours by faith, & we made assured of it, by sanctification of heart, and life; wee must labour for true faith, whereby our hearts may bee inwardly renued: we must not content our selues with an outward holinesse, for that will neuer bring a man to heaven; but our endeavor must be for inward holinesse, whereby we shal be preferred with God, above all the Pharises in the world, and get assurance of eternal happinesse. And this faith wee must shewe forth in all holy exercises; as when we heare the word, wee must lend the inward eare of the heart, with the bodily eare; and when we fall downe to prayer, we must bowe the knees of our hearts; and in fasting from meate, wee must abstaine from sinne: yea, in all things wee must be carefull to serve God, in spirit and truth; for which cause, wee must pray with Dauid, Lord renuea right spirit within me, that so feeling Christ to live in us by grace, wee may bee assured that Christs righteousnesse shall bring us unto glorie.

_Verse 21._Ye have heard that it was said of olde, you shalt not kill, for whosoeuer kills, shall be culpable of judgment.

Our Savior Christ hauing laid downe his Preface, does here begin his interpretation of the Law, beeing indeed the onely true doctour of his Church; and herein especially hee does meddle with the second Table, beginning first of all, with the sixt commandment, touching Murther. In the handling whereof, hee obserus this order; First, hee setts downe the false interpretation of this law, by the Scribes and Pharises, in this verse: Secondly, hee shews the true meaning of it, v. 22. And lastly, hee propounds rules of concord and agreement betweene those that be at variance, verses 23, 24, 25, 26.

For the first: The Exposition. Ye have heard: that is, you Iewes which now heare mee, whether Scribes, Pharises, or others; you have heard, that it has beene said of old: that is, by your auncient Teachers, the old Scribes and Pharises, who have expounded this law unto you: and that this phrase must be understood of the ancient Iewish Teachers, may plainely appeare, because in the next verse hee opposes his own teaching thereunto, and would have these his hearers, that before had learned a false interpretation of this law, from their old Teachers, now to learne of him, the true exposition thereof. The Law is this, you shalt not kill: The exposition of the ancient Iewish Teachers was this, for whosoeuer kills shall be culpable of judgment: that is, whosoeuer lais violent handes on another, to take away his life (for they knew no other murther, neither did they extend this commandment to forbid any sin, but actual murther) shall be culpable of judgment: that is, shall be held guiltie of murther, both in the courts of men, and also before the judgment seate of God, where hee shall receive the deserued punishment thereof. This was the interpretation of the Iewes.

Here first obserue, that Antiquitie is no infallible marke of true doctrine; for this exposition of this commandment was ancient, received from ancient Teachers; and yet Christ the doctour of truth, reiects it, as false and corrupt: and therefore the argument which the Papists use, for the stablishing of their religion, drawn from Antiquitie, is of no effect.

Secondly, by these words of Christ, ye have heard, it has beene saidof olde, wee may easily gather, after what manner the Scribes and Pharises expounded the law; namely, they left the Scriptures, and followed the interpretation of their ancient Teachers. But here Christ checks and reproous this manner of teaching; and therefore the like cannot be warrantable among us at this day: whereby we see that kind of teaching reprooued, wherein every point is stuffed out with the testimonies of Fathers, Schoolemen, and humane writers. And here also is discouered a wicked and daungerous practise of the Papists, who referre all deciding of controuersies, and interpretation of hard places of Scripture, to the Church and to the Fathers. If we say that Fathers oft dissent, and the Church may erre, then they send us to the Popes breast. But if this course were safe, then the Iewish teachers might have had a good defence against this charge of Christ: for they had both Church and Fathers on their side, and the high Priest that was then in place. Indeede the Fathers must be reuerenced, as lights of the Church in their time, and their testimonies duly regarded, wherein they agree with the written word: but for the confirmation of the truth in mans conscience, and for the edifying of the soule in the graces of the spirit, the word of God has the onely stroake: by it alone Gods children are begotten, and borne anew to a liuely hope, and by it alone they are fed and nourished in the faith, yea, by it alone they are confirmed and stablished in the truth.

Thirdly, in these Iewish Teachers, forbidding nothing as a breach of this law, but the outward sinne of murther; and on the contrarie approouing of those as keepers of this law, that kept their hands from this Actuall crime of blood, and by consequent worthie of life euerlasting; behold a plaine picture of every naturall man: for is not this the common opinion, that unless a man kill an other, he breakes not this commandment? and so for the rest, if he abstaine from the outward actuall grosse sinnes of stealing, adulterie, and false witnes bearing, then he keepes those commandments, though his heart be neuer so full fraught with enuie, malice, lust, couetousnes, falshood, &c. But let us obserue Christs reproofe of such erronious interpretations of Gods law, as a meanes to schoole our hearts from such vaine conceits.

_vers. 22._But I say unto you, whosoeuer shall be angrie with his brother vnaduisedly shall be culpable of judgment: and whosoeuer saith unto his brother, Raca, shall be worthie to be punished by the Councell: and whosoeuer shall say, foole, shall be worthie to be punished by hell fire.

Here our Savior Christ propounds the true interpretation of this commandment: But I say unto you) that is, whatsoever you have heard the Scribes or Pharisies teach you from themselues, or from their fathers, it is nothing, let them not deceiue you: for I that am the Lawgiuer and Doctor of my Church, and therefore best know the meaning of mine own law, I say otherwise unto you: whosoeuer is angrie with his brother, &c. Here Christ laies downe three kinds of murther, and three degrees of punishments for the same. The first degree of murther is Anger, not anger simply: but rash and indiser[]et anger towards a brother: and by Brother, he means, first, one Iew with an other, to whome Christ spake; secondly, one neighbour with an other, whether Iew or Gentile: for by creation we are all brethren, hauing one father which is God, as Adam is called the sonne of God. Luk. 3. 38. The second degree of murther, is calling his brother Raca. Some expound this word Raca, an idle or emptie braine: others, an evil man: others take it to signifie a loathsome man, one to be spit at, as we by spitting use to show our contempt: but these interpretations cannot so fitly stand: for then the third degree of murther and this second, should be one and the same: for to call a man emptie braine, evil, or loathsome, and to call him foole are equall in degree. Now Christs intent is to set downe distinct degrees of murther, as is evident by the distinct degrees of punishment adioined thereunto. A more fit exposition is this, that Raca has no perfect signification, but is onely an interiection of indignation, whereby a man does not slaunder or reuile his brother, but onely in gesture show the contempt and anger of his heart against him; as when in English we say, fie, tush, or such like: which words are not open raylings, but onely outward signes of the inward anger and contempt concealed in the heart; so that the meaning is this: He that is angrie with his brother, and expresses this his anger either in gesture or countenance, by frowning lookes, gnashing of tes, or by imperfect speech, as tush, fie, pish, or such like, he is guiltie of murther. The third degree of murther is, whē a man does show his anger against his brother by open raylings, and reproachfull names; expressed in these words, whosoeuer shall call his brother foole. And all these three degrees are beyond the interpretation of the Iewish Teachers, who onely condemned actuall killing by this commandment.

Now to these seuerall kinds of murther, Christ adds distinct degrees of punishment. The first is, to be culpable of judgment for vnaduised anger. The second, to be worthie to be punished of a Councell, for outward signes of this anger. The third is, to be worthie of hell fire, for reproachfull names or raylings. And here we must understand, that Christ speaks not properly, in setting downe these degrees of punishment, but figuratiuely alluding to the custome of punishing offenders used among the Iewes: for they had three courts; The first was held by three men for meane matters, and other cases of small importance. The second was held by three and twentie men, wherein were determined matters of great importance, that could not be decided in the first court; as matters of life and death: and it was kept in the cheife cities of the land. The third court was held at Jerusalem onely, called the court of the Seauentie-two, from which none might appeale to any other. In it were all weightie and great causes determined, and this court is here called a Councell. Now Christ alluding hereto, saith to this effect: Look[] as among you Iewes there are different courts, and some matters are adiudged in your courts of judgment, and others in the Councell at Jerusalem; so God also he has his judgment, and his councell: those that are rashly angrie, shall vndergoe Gods judgment: and he that makes known his anger by speech or countenance, shall be punished more grieuously and vndergoe a deeper judgment, as it were by the Lords councell: but he that shall by open reuilings and raylings, show forth his malice against his brother; as by calling him foole, or such like, he shall be worthie the most grie[]us judgment and torment of hell fire; alluding to the highest degree of torment among the Iewes, which was burning: for before their Gouernment was taken from them by Herod, the Iewes used these foure kinds of punishments; hanging, beheading, stoning, and burning. Further, the words translated hell fire, are properly the fire of Gehenna; for there was a place neere to the suburbs of Jerusalem called Gehenna, which is a compound Hebrew word, signifyingthe valley of Hinnon, wherein was a place called Tophet, Ier. 7. 31. where the idolatrous Iewes, following the horrible superstition of the Nations about them, used to burne their children unto Molech: for which fact the place became so odious to the godly, that to aggrauate the heinousnes of this crime, they used this name to signifie and betoken the place of torment appointed for the reprobate: whereupon in Christs time, Gehenna, and the fire of hell, were in signification all one. Now in this valley the Iewes used to burne their malefactours; and unto this kinde of judgment Christ alluds, meaning not simply hell fire, the torments of the damned, but a more grieuous and greater kind of punishment then the former, because it was a higher degree of sinne: so that Christs meaning is this; Howsoeuer your Scribes and Pharisies teach you, that there is no murther but actuall killing, and that it onely deserues condemnation: yet I which am the law-giuer say unto you, that as you have diverse punishments in seuerall courts for diverse offences, as hanging, stoning, and burning: so God he has diverse degrees of punishments for the seuerall breaches of this commandment: he that is rashly angrie, is worthie of judgment: and he that gives out any show of his anger in gesture, shall be punished more grieuously; but he that shewes forth his anger by rayling and reuiling, shall endure the most grieuous punishment of all.

First, whereas Christ here maks degrees of punishments for diverse sinnes, the Papists hereon would build their distinction of sinnes into veniall, and mortall. Veniall sinnes (say they) are light sinnes, as badde thoughts, vaine speeches, and such like, which doe not deserue damnation, but some temporall punishment onely, such as were alotted to ciuill courts among the Iewes: for here (say they) Christ onely makes open rayling & reuiling of our brother, such an heinous sinne as deserues hell fire. But this distinction cannot here be grounded: for Christ does not appropriate condemnation to this tearme of hell fire: but he has reference thereto in every phrase that here imports a punishment; as, to be culpable of judgment for vnaduised anger, is to deserue condemnation in hell fire; and to be punished by a Councell, for testifying anger by outward signes, is to deserue condemnation, but yet in a deeper degree: And to be worthie to be punished with the fire of Gehennah, for open rayling, is to deserue condemnation also, but yet in a deeper measure then the former: for as among the Iewes by the sentence of their Courts, some offences were punished by beheading or hanging; greater offences by stoning, and the greatest by burning; all which punishments differed in degree, and yet every one was death: so before God, lesser sinnes deserue lesser condemnation in hell fire, and greater sinnes deeper damnation; and yet every sinne deserues damnation: for the wages of sinne, be it neuer so little, is death, Rom. 6. 23. so that Christ here makes degrees of punishments, according to the degrees of sinne; & yet so, as every sinne is mortall, deseruing dānation, & none venial in it self.

Secondly, we may here obserue two excellent Rules for the expoūding of the Morall law. First, that under one sinne named in a commandment, are forbidden all sinnes of the same kind, with all the causes thereof: for Christ in expounding this sixt commandment, does not onely condemne Actuall murther, but even Rash anger in the heart, and all signes thereof in countenance and gesture, with all rayling, and reuiling speeches, as breaches of this commandment: and the like he obserus in those which follow. II. Rule. To the breach of every commandementthere is annexed a curse, albeit it be not expressed: for Christ here fetting downe the breaches of this sixt commandment, threatns condemnation to the least breach thereof; saying, he that is vnaduisedly angrie with his brother, shall be culpable of judgment. Is it not then a wonder to see, how ignorant people doe use the commandments for prayers, when as indeede (if they could perceiue it) they are Gods thunderbolts to throw their soules to hell for every sinne they commit?

Thirdly, Christ condemning vnaduised anger as a breach of this law, gius us to understand, that aduised anger is not unlawful: and true it is, that all anger is not sinnefull: for Christ was ofttlines angrie with the []ewes, and the Apostle bids us to be angrie, but sinne n[]t. If any here a[]ke, how we may discerne godly anger, from that which is evil and vnaduised: I answer: two waies, first, by the beginning of it: for good anger proceeds from the loue of him with whome we are angrie; now loue is the fulfilling of the law, and therefore anger proceeding from loue and guided thereby, cannot be a breach thereof: but evil anger proceeds from selfe-loue, from dislike or hatred of the partie with whome we are angrie. Secondly, we may discerne it by the ende. Good anger is for Gods glorie against sinne, because God thereby is dishonoured; and for our brothers good: but evil anger wants these ends, and intends priuate respects. It is quickly moved, it continus long, and also caris with it a desire of reuenge.

Fourthly, seeing vnaduised anger, with the signe thereof, is a breach of this law deseruing death; hereby we are admonished to beware of this headstrong affection of anger, and betime to restraine and bridle the same: it has a bad beginning, and an evil ende, and thereby we become murtherers. Now that we may ouerrule it, so as it preuaile not against us: first, we must lay to our hearts this commandment of God forbidding rash anger, as a barre to stoppe it. Secondly, we must remember, how louingly and mercifully God deales with us every day, in forbearing and forgiuing us: and therefore we ought to be like minded towards our brethren. Eph. 4. 31, 32.

The second branch of sinne here condemned is, to say unto our brother, Raca: whereby we may see that every gesture expressing rash anger, and despite of heart towards another, is murther before God; as casting downe the countenance towards him: this God reprooued in Cain, Gen. 4. 6. frowning & nodding the head, or shaking it in contempt, as the Iewes did to Christ, Matth. 27. 39. also contemptuous laughterand deriding: hence Isma[]ls []eering at Isaac, is called persecution, Gal. 5. 29. and the like may be said of all signes of contempt in words: as fie, tush, pish, and to (you) a man in disdaine, for otherwise a superiour maythou his inferiour: so also when [] man contemptuo[]sly takes a thing insnuffe, though he say nothing, but flings away with an heart rising against his brother. All these and such like tokens of contempt, and disdaine, are here condemned for murther of heart: and therefore it stands us in hand, to make conscience of every gesture of our bodie, of the casting of our eyes, of our laughter, and of all passionate words, lest thereby we show any contempt, or anger towards our brethren.

If it be saide, how can every gesture expressing rash anger or contempt be murther, seeing the law permits a widow to spit in the face of her husbands brother, or next kinseman, even before the Elders of the citie, if he refused to raise up seed[] unto his brother. Ans. First, the Lord might command her so to doe, thereby to manifest his great dislike of want of loue in him towards his dead brother. Secondly, I answer, the words may as fitly be translated thus, and spit in his sight, that is, spit on the ground before his face, that he might see her: and that seems to be the true meaning of that place: for it was very vnseemely for any one, much more for a woman, so publikely to spit in a mans face. And in that sense is the word used in the same booke, Deut. 4. 37. where God is said to bring Israel out of Egypt in his face, that is, in his sight.

Secondly, under this branch of murther by signe of contempt, are many abuses of the tongue most justly condemned: as first, bitternesse ofspeech; when men that be at variance, give out hard and grieuous words one against an other: these are as pricks ofswords, as the wise man saith: and therefore the Holy Spirit chargs us, that all bitternes, anger, and wrath be put away from us. Secondly, all wrangling and contentiousspeech betweene parties disagreeing, when as neither will yeild, but each one thinks to have the last word: Philip. 2. 14. Doe all things without murmuring and reasoning: for that springs of choler and stout stomacke, cleane contrarie to meekenes and patience, a fruit of the spirit. Thirdly, crying also is here forbidden, whereby men or women beeing at variance in priuate speeches, doe through choler and malice lift up their voices, that they may be heard a farre off. This is a fruit of raging anger, and surie, Fourthly, threatning speeches are also here condemned, when as men from an inward dislike and rage in their own priuate cause, doe give out menacing words against others: Eph. 6. 9. Masters are forbidden thus to deale with their servants: much lesse then may one brother thus threaten an other. Fiftly, all kind of girding and taunting others by priuie and close nipps, is here condemned, although there be no open rayling: for thereby men seeke to disgrace their brethren, and to glad their own hearts by grieuing others; which is more then to say, Raca.

The third degree of murther is, in Reviling tearmes, calling our brotherfoole, or such like: this also is a sinne against the ninth commandment, by robbing him of his good name: for one sinne in diverse respects may be against many commandments. It is a breach of this sixt commandment, in that hereby we grieue and trouble our neighbour, and so farre as a reproach can goe, make him wearie of his life.

upon the ground of this degree of murther, be all grieuous practises of men against their brethren, justly condemned for bloodie practises. As first, Usurie, whereby men binde their brethren to returne gaine, for the bare lone of money or other goods, which naturally yeild no increase; without all respect to their necessitie, or to the successe of the imploying of it. Hereby many are brought to great pouertie: reuiling tearmes doe nothing so much pinch the poore, as this oppression. Secondly, the hoarding up of corne till times of dearth, that thereby theymay gaine the more: these men make a priuate gaine of Gods common judgment upon the poore. Indeede it is not unlawful in time of plentie, to lay up stoare against a time of dearth: but to doe it with the hurt of the poore, is to sucke their blood, and to eate up Gods people; as when men keepe their garners full, and suffer the poore to starue; the peoples curse lies on such, Prou. 11. 26. Thirdly, fighting and strikingby priuate persons, or by others in their priuate causes: for they wound or weaken the bodie of their neighbours, which is more then to grieue him by reuiling speeches. Fourthly, the detaining the foode of the soule, by those that cannot, or will not preach, is a damage against eternal life: and therefore Paul to cleare himselfe from blood in this behalfe, said, He kept nothing backe, Act. 20. 26, 27. Fiftly, to give offence by word or deede, whereby others are occasioned to fall: this is vncharitable walking, Rom. 14. 15. whereby we doe as much as in us lis, destroy him for whome Christ died. As this is cruell in all, so especially in publike persons, as Magistrates, ministers, Parents, Masters, and such like, because their practises are Rules to their inferiours. They are like lights in an hauen which guides the shippes that saile by night, which standing amisse, leade the shippes upon rockes and sands, and so cause shipwracke.

Hauing seene the true meaning of this Law expounded by Christ, let es here further obserue, how he restors the true use thereof. We must not thinke, that he did onely here intend the rectifying of our iudgements for understanding, and not also strike at the reformation of our hearts and liues for practise. Touching the use of this law therefore, Christ here teaches us two things: first, to descend into our own hearts, and there to search how we have broken this commandment: as whether we have borne in our hearts any malice against our brother, and whether we have expressed the rash anger of our hearts by speech or gesture, or have any way wronged him by reuiling tearmes, or other iniuries against his life: if we have, Christ tells us we are murtherers.

Secondly, Christ setting downe the curse to every degree of murther; teaches us, upon due examination of our hearts, fuiding our selues guiltie in any degree, to cast downe our selues before the Lord, to accuse and condemne our selues, crying out that all shame and confusion belongs unto us: this we must doe, that by the view of our miseries, we may be moved more earnestly to sue for mercie. And indeede if we examine our hearts, and our behauiours throughly, we shall finde, that we are all murtherers. For though we may be free from actuall killing, yet our consciences will tell us, that the motions of wrath and malice, and the signes of vnaduised anger have broken forth, both in our wordes and gesture: for who can say he neuer snuffed at an other by way of contempt or dislike? who can cleare himselfe from deriding and disgracing others? now these things and such like, make us guiltie of sinne against the law, and so subiect to the wrath and curse of God; which must needes be fulfilled, though heaven and earth should passe away. This vndoubtedly is our miserable and wofull case in our selues. And there is no way to escape this curse, but onely this: we must humble our selues before God, and confess against our selues the murther of our hearts, declared in our gesture, speech, and behauiour; then we must labour to be grieued for these sinnes: for which ende we must applie unto our selues, Gods fearefull iudgements due unto us for them. Thirdly, we must earnestly sue unto God for mercie and pardon, as for life and death, like as poore prisoners doe, when the sentence of death is to be pronounced against them: yea, we must crie with sighs and grones that cannot be expressed, and give the Lord no rest, till he send into our consciences the comfortable message of mercie and pardon by his good spirit. This done, we must labour in our callings for the time to come, to procure and further the welfare and safetie of our brethren, as well as our own: we must not seeke our selues, but the common good, eschewing those things that may grieue our brethren; and doing those that may be good and comfortable unto them: that so by new obedience we may show forth thankefulnes for Gods mercie and fauour towards us.

Hitherto we have hādled the three degrees of murther, which Christ condemns by this law, beyond the doctrine of the Iewish teachers. Besides these, there is a fourth degree here condemned, which is actuall killing. This Christ does not here name, because he taks it for graunted, even by the doctrine of the Scribes and Pharisies. Now because it is the main sinne of this cōmandement, therefore here it is to be handled; which we wil doe thus: first, we wil show when killing is murther, and when it is not: and then handle the kinds thereof.

For the first: Killing is not alwaies murther, for sometime a man has power given of God to kill, and it is no sinne: now God gives a man power to kill three waies: I. by the written word: thus Princes and Gouerners, and under them executioners, are allowed to kill malefactours that deserue death: and thus souldiers are warranted to kill their enemies in a lawfull warre: II. by an extraordinarie commandment: and so Abraham might lawfully have killed his sonne, if the Angel of the Lord had not staied his hand: III. by an extraordinarie instinct, which is answerable to a speciall commandment: and so Phinees slue Zimri and Cosbie, without guilt of murther. But killing is murther, when men of their own wills, without warrant from God, slay others: and this sinne is plainely and directly forbidden in this commandment.

II. Point. The kindes of killing be two; either voluntarie, or casuall.Uoluntarie killing is, when a man kills of purpose and intent: and this sinne is so hainous, that it defils the land where the blood is shedde, till it be purged by the blood of him that shedde it. And this purpose to kill is twofold; either with deliberation and fore-desire of reuenge, as when a man has caried a grudge in his heart long before: or without deliberation, when a man without all former malice is suddenly caried by furie and anger to slay his brother: and this second kinde of killing is distinguished from that which is upon deliberation, by the name of manslaughter, and also fauoured by the lawes of some Countries, because it is not done of set purpose, but through sudden anger before the blood be cold: but Gods law maks both of them murther, and admitts no recompense for the life of the murtherer: nay, beside it adiudgs the murtherer to eternal death, both in soule and bodie. To this voluntarie murther, we must referre those that give commandment, counsell, or helpe unto the murtherer: for he that commands is the principall Agent, and the murtherer is his instrument. Againe, it is voluntarie murther to strike an other, though with purpose onely to wound, if death follow thereon: And that also which is committed by a drunken man: for his will is free, though sense and reason be blinded.

Casuall killing, commonly called chance medlie, is when a man kills an other, hauing no purpose to doe him hurt. The presumptions of casuall killing be these: First, if a man kill an other, hauing no ill will or anger towardes him, nor to any other for his sake; neither is moved thereto by couetousnes, or any affection. Secondly, if he be doing the lawfull duties of his particular calling. Thirdly, if he be well occupied, doing some lawfull worke beside his calling. And lastly, if he be doing a thing which he ordinarily practises, keeping his vsuall place and time. And albeit this kind of killing, if it be meerely casuall, is no sinne, yet the partie committing it, in old time was bound to come to his answer, thereby to purge and cleare himselfe from suspition of murther, as also to auoide the hatred and daunger of the friends of the partie killed; and lastly, to keepe and maintaine the hatred of murther among Gods people. Now this sixt commandment, is not to be understood of casuall, but of voluntarie killing. And this also must be obserued, that Christ gius the name of murther, to all the occasions thereof, that he might breede in our hearts an hatred of them all, as of murther it selfe.

_verse 23._If you then bring your gift to the Altar, and remembrest that your brother has ought against you,24. Leaue there your gift before the Altar, goe your waies, first be reconciled to your brother, then come and offer your gift.

Here Christ propounds a Rule of concord, by seeking reconciliation with them whome we have wronged: and it depends upon the former verse as a consequent and conclusion drawne therefrom, as may appeare by the first wordes, If then, or therefore: as if he had said, If rash anger and the testification thereof, either in gesture or reuiling speech be murther, and deserue condemnation, then we are with all diligence to seeke to be reconciled to our brethren, whensoeuer any breach of loue is made betweene us and them.

The Exposition. If you bring your gift to the Altar] Here Christ alluds to the Iewes manner of worshippe under the law; which was, to offer in the Temple sacrifices unto God both of propitiation, and thanksgiuing. And though Christ here onely name this one kind of ceremoniall worshippe, yet under this he comprehends all manner of true outward worshippe, whether Legall or Euangelicall; as if he should say, If you come to worship God any way, either by offering sacrifices, or by praying unto God, by hearing his word, or receiving the Sacraments; and remembrest that your brother has ought against you, that is, that you have any way wronged and offended your brother: this appears to be the true meaning by the like wordes of Marke, If you have ought against your brother, (meaning for iniurie done unto you by him) forgiue him: and therefore our brother has something against us, when we have wronged or offended him in word or deede, and he has knowledge thereof, and just cause thereupon to complaine.

Leaue there your gift before the Altar] Still he alluds to the manner of the Iewes worshippe; who when they went to sacrifice to the Lord, brought their sheepe or bullocke unto the utter court; or as some thinke, tied it to the hornes of the altar, in token that they presented it unto the Lord: now if at that very instant, they did remember that they had any way offended their brother, then were they to leaue their gift there, (not quite omiting this duty, but onely suspending or deferring it for a while) and goe seeke to be reconciled to their brother whome they had wronged.

Question. How could this departure be warrantable, seeing the Iewes had a law that when the service of God was once begun, none might depart, no not the Prince himselfe, till it was ended. Ans. This Rule must be understood of departure out of the utter court of the Temple, whither the people brought their sacrifice soone after they had presented it, before it was begunne to be offered: for till the Priests had begunne Gods service, it was lawfull for the people to depart, especially upon this occasion.

Question II. But what if the partie offending, cannot possibly come to his brother whome he has wronged, by reason of his absence in some farre countrey, his close imprisonment, or such like. Ans. He must testifie his endeavor to be reconciled unto him; and if the act it selfe be necessarily hindred by Gods prouidence, God will accept the will for the deede, if there be a willing minde: for this is Christs meaning, that we should doe our vtmost endeavor to be reconciled unto our brethren whome we have wronged, shewing such care thereof, that we preferre the same before the outward actiōs of Gods worship; not presuming to worship God, till we be reconciled to our brethren.

Here we have a notable Rule for the maintaining of loue and charitie among men; namely, brotherly reconciliation. In the giving whereof, Christ still continues his exposition of the sixt commandment: for hauing condemned murther, and the prouocations thereunto, in the former verse; here he commands the contrarie virtue of brotherly loue, and the meanes to vphold the same; to wit, Reconciliation for offences given.

Out of this Rule in generall we may obserue: first, a Third direction to the right expounding and understanding of Gods commandments; namely, where any vice is forbidden, there the contrarie virtue is commanded: and on the contrarie, where any virtue iscommaunded, there the contrarie vice is forbidden. This Rule must be obserued as a priuiledge of the law of God, above all humane lawes; for mens lawes are satisfied, by abstaining from the vice forbidden, though the contrarie virtue be not practised: as he satisfies mans law, forbidding Murther, that abstaines from the actuall crime, though he loue not his brother: But he transgresses the law of God, that performs not the contrarie virtue, though he abstaine from the vice forbidden: for though a man abstaine from killing, yet if he doe not loue his brother, hee is guiltie of the breach of this sixt commandment; which serues to confute the error of our ignorant people, who because they abstaine from Murther, Adulterie, and other outward sinnes, doe perswade themselues that they keepe the law, and that God will therefore be mercifull unto them. But they must know, that though they should abstaine from the vices forbidden, yet they stand culpable of judgment, for want of doing the contrarie virtues; for it is not sufficient to abstaine from evil, but we must doe good, and therefore John Baptist saith, every tree that brings not forth good fruit, is hewen downe, and cast into the fire: and the sentence of damnation shall bee denounced against the Reprobates, for their omission of doing good: I was an hungrie, and ye gaue me no meate &c.

Secondly, by this Rule of Reconciliation, it appears that the performance of any outward service unto God, is displeasing unto him, if it be separated from the loue of our brethren: Isaiah 1. 11, 12. What have I to doe with the multitude of your sacrifices, saith the Lord: and so hee proceeds, reiecting in particular, all the service of the Iewes, because they lived in enuie, debate, and oppression; Their hands were full of blood, Isaiah, 58. 5, 6. The Lord does there reprehend the Iewes fasting from meates, because they did not withal abstaine from strife, and oppression; adding withal, that refraining from crueltie, and doing workes of mercie, is the fast which hee requires: which serues to ouerthrowe the naturall conceit of men, who thinke that the whole worshippe of God, stands in the duties of the first Table. This was indeede the conceit and practise of the Pharises, whereupon they taught the people, that if they gaue oblations to the Church, though they releeued not their poore parents, yet God was well pleased with them. And the like is the practise of the Church of Rome, who in cases of transgression, through want of brotherly loue, doe not appoint this Reconciliation, but Auricular confession, and Canonicall satisfaction, as matters well pleasing unto Almightie God: yea, such is the conceit of our common people, that if they be present at divine service, if they heare the word preached, and receive the Sacrac[]aments at ordinarie times, then they have done good service, and he will respect them, though in their ciuill conversation they be at enmitie with their brethren, or live in such like sinnes. But we must learne, that God is served, not onely in the duties of the first Table, but of the second also; and that God abhortes the duties of pietie in such persons as make no conscience of the practise of loue and mercie: Ierem. 7. 9, 10. Will you steale, murther, comm[]t adulterie, &c. and yet come and stand before me in this house wherein my name is called, and say we are deliuered though we have done all thes[][]b[]ominations? as if he should sayneuer thinke it: and therefore if [illegible] desi[]e true comfort in our seruing of God, let us make conscience to ioyne therewith the practise of mercie towards our brethren.

Thirdly, here also we may learne, how to behaue our selues before we come to the Lords Table: if we call to minde, even when we be in the Church, that we have any way offended our brother, we must first goe and reconcile our selues unto him, and then come to the Lords Table: we must not abstaine upon the remembrance of our wrong doing, for so we adde sinne unto sinne, refusing spirituall societie with God, because we will retaine enmitie towards our brother: but seeking speedily reconciliation, we must returne to receive the Lords Sacrament. Which flatly condemnes the common practise of many, who abstaine from the Lords Supper, because they will not seeke to be reconciled to their brethren. This argues an heart full stu[] with pride and malice, which preferres it own lust before the will of God: for God commands that the sunne goe not downe upon our wrath; and it is his ordinance we should receive the Sacrament to show forth Christs death, when it is administred by the Church; against both which he offends that abstains, because he is at variance with his brother: for Christ wil not have the gift that is brought, to be taken away, but there left a while, till reconciliation be made.

Fourthly, in this Rule of Reconciliation, we may see, there be degreesin the duties of Gods worship; all are not equall, but some more, and some lesse necessarie. The first and highest degree of holy worship, is prescribed in the first commandment, as to loue, seare, and toreioyce in God above all, and to believe in him, and all his promises. The second degree of holy duties, is to loue our neighbour as our selues,to seeke peace and reconciliation with them whome we have wronged or offended. Thus much does Christ here import, in preferring the practise hereof before the offering of sacrifice. The third degree consists, in the outward ceremoniall duties of Gods worship, commanded in the first Table: as the outward actions of Gods worship, and the outward solemnitie of the Sabbath: for these give place to the workes of loue and charitie commanded in the second Table, and therefore Christ saith, first be reconciled, and then offer your g[]t.

Now by this distinction of holy duties, we have a good direction for our behauiour; that seeing the loue of God and of our brethren, are the two highest degrees of good workes, therefore we are above all things to seeke after them, and to preferre the doing of them before the outward worship of God; for that we see comms in the last place. But the practise of men i[] otherwise; generally they are more forward in outward ceremonies, then in the maine duties of the loue of God, and of their brethren; like to the Pharisies, who passed ouer []udgement and the feare of God, and were very strict in tything mint and []ue: but this is a preposterous course, and cleane contratie to this precept of our Savior Christ.

Thus much of this Rule in generall. Now I come to more particular obseruati[]us out of the words: I []aue your gift at the Altar Here Christ approou[]h of this worship of God among the le[]es by offering sacrifices; from whence it follows, that sacrificing a[] the Al[]ar, and by proportion other ceremoniall worship, was not abrogated either at Christs birth, or baptisme, for here Christ allows of them: and therefore they ceased onely at his death, when upon the crosse he said, It is finished, then he put out the hand writing of ordinances that was against us.

your gift; that is, your sacrifice; whereof the Iewes had two kindes: Propit[]ator[]e, and Gra[]lator[]e, or of thanksgiuing: and they are here called gifts, because in sacrificing the people gaue some thing unto God: in which respect a sacrifice differs from a Sacrament, wherein God gives some thing unto us. Now the sacrifices of the law, wherein men gaue something unto God, signified two things: first, that Christ should give himselfe unto his Father for our sinnes: secondly, that we should wholly give our selues unto God, both in soule and bodie, to serve him: and therefore God saith, Prov. 2[]. 26. My sonne, give me your heart: Rom. 6. 13. give your members [illegible] we []pons of righteousnes unto God, as they that are aliue from dead work[] Rom. 12. 1. I beseech you brethren, by the mercies of God, that you g[]ue up your bodies a living sacrifice, holy, and acceptable unto God: this we ought to doe in token of thankefulnes for Gods endlesse mercies: and this we then doe; First, when we acknowledge our selues not to be our own, but Gods in Christ: Secondly, when we consecrate and dedicate our selues to the service of God, that both in heart and life we may show our selues thankfull for our creation, preseruation, & Redemption especially. But lamentable is the case with men in this behalfe: in stead of giving themselues to God, men bequeath themselues to the deuill, and become his slaues and vassals: they make their hearts his dwelling place, by malicious, wicked, and lustfull thoughts; they consecrate the faculties of their soules, with all the parts of their bodies unto him in the practise of sinne: this ought not to be, seeing Christ gaue himselfe for us, let us give our selues wholly unto him.

And there remembrest; that is, doest call to minde, that your brother has ought against you, &c. By this Christ teaches us, that whensoeuer we come to doe any service unto God, we ought first of all to enter into our own hearts, and there to search and trie our own estate, in respect of offences given to God or man, whereof we have not repented, that so before we come to Gods solemne worship, we may be reconciled both to God, and to our brethren. The want of this, brings many a curse upon mens soules, even in the meanes wherein they thinke to receive Gods blessing: and therefore we must looke to the practise of this duty, that we doe it speedily and from our hearts. This we had neede to looke unto in respect of God, whome we daily offend: for if he have ought against us, and yet we stand out against him by impenitencie, who can save us from his wrath? Let us thinke on Elies speech, If one man sinne against an other, the judge shall judge it: but if a man sinne against the Lord, who will pleade for him?

_verse 25._Agree with yours Aduersarie quickly, whiles you are in the way with him, least yours aduersarie deliuer you to the judge, and the judge deliuer you to the Seria[]t, and you be cast into prison.26. Verely, I say unto you, you shalt not come out thence, till you have pated the vttermost farthing.

Our Savior still gos on with his former Rule of concord and Reconciliation. Now because the meaning of the words is controuersall, it shall not be amisse somewhat to discusse the diverse expositions that are made hereof. The Papists say, that by Aduersarie is meant God, commanding men in his law; and by way, is meant the space of time in this life: by judge, they understand Christ: by Serieant, Gods Angels: by prison, hell: and because in hell there be many places, therefore here by prison, they understand purgatorie: and by the vttermost farthing, veniall sinnes: as if this were the meaning, Agree with God whiles you are in this life betweene this and the day of judgment, least you come before Christ, and he cause his Angels to cast you into Purgatorie, and there you remaine till you have satisfied for your least veniall sinnes. This exposition they stand upon the more, because hereupon they would build their doctrine of Purgatorie.

But this cannot be the true meaning of this place, for the reasons following: First, these words depend upon the former, and are a continuance of the rule of Reconciliation betweene man and man, and not betweene God and man. Secondly, their exposition ouerthrows the mediation and satisfaction of Christ for man to God: for if (as they say) man may and must satisfie for his veniall sinnes, even to the vttermost, then Christ did not make a perfect satisfaction for man to God: for if he did, why should man satisfie for himselfe? Thirdly, by this exposition they confound the Aduersarie and the judge (for the Father and the Sonne are one) which in the Text are made diuerse and distinct. Fourthly, they make a Redemption and deliuerie from hell, from whence indeede there is no redemption. And lastly, in making a parable of this place, they set their Purgatorie on a sandie foundation: for from the words of a parable can no sound collection be made, but onely from the maine scope thereof.

Others there be, that understand these two verses of the partie offended, for (say they) Christ had showed before the duty of the partie offending, to seeke for reconciliation: now therefore he lais downe the duty of the partie offended and wronged, namely, that when the partie offending comes unto him and desires reconciliation, he must agree and be reconciled with him quickly. This exposition, how soeuer it is plausible and sit in reason, yet it cannot well stand with the wordes of the Text, which threaten to the partie that agrees not with his aduersarie betimes, to be caried before the judge, and cast into prison, there to lie till he have paied the vttermost farthing: but there is no reason why the partie offended and wronged, should thus be cast into prison, and therefore it can not be understood of him.

Thirdly, others expound these words, to be a parable, borowed from the courts of the Iewes; and hard it is to say, whether they be the words of a parable or not.

But to leaue all these, A fourth Exposition, which I take most fit and proper to express the true meaning of the place, is this. The words cōtaine no parable, but are litterally and properly to be understood: for Christ had before exhorted the partie doing wrong, to seeke to be reconciled with his brother, by acknowledging of his offence, and making recompense, according to the iniurie offered. But because men are obstinate and stiffe necked, and will not yeeld and submit themselues to this duty; therefore he further vrgs the partie offending, to the speedie performance of this duty, by the danger ensuing upon the neglect here of; saying, Agree with yours aduersarie, &c.] that is, use means to become friends with him, with whom you are at variance, (for an aduersarie does not here signifie an open enemie, but any one, with whom we are at difference, who has an action against us in any matter by reason of our iniurie done unto him.) Quickly] that is, without delay, stand not upon your supposed right, but rather yeeld from yours own right, then ouer-long to deferre to be reconciled. Whiles you are in the way] that is, (as we may plainely see, Luk. 12. 5. 8.) while you are going with yours Aduersarie to have the matter tried before the Magistrate. Lest yours Aduersarie deliuer you to the judge] That is, lest yours aduersarie, hauing a good action against you, doe conuince and cast you, before the Magistrate. And the judge deliuer you to the Serieant, and you be cast into prison.] That is, lest after you are conuinced of wrong doing, the judge commaund the Serieant to cast you into prison. And because it might bee thought a small thing, to bee cast into prison, for that he might quickly come out againe; therefore our Savior Christ adds in the last place, Verely, you shalt not come out, till you have paied the vttermost farthing: this farthing, was the least coyne used among the Iewes, called a quadrin, which contains two mytes, as we may see, by the widowes gift cast into the Treasurie; and it is the fourth part of a pennie in English: so that this last phrase is prouerbiall, as if hee had said, Looke for no compounding or agreement with yours aduersarie, when you are once cast into prison, for hee will shewe you no fauour, but use you as hardly as may bee, remitting nothing; but causing you to make full restitution and satisfaction, even to the vttermost farthing. And this I take to bee the true and proper meaning of the words.

The speciall points to be obserued in the words, are two; a Precept, and a Reason thereof: The Precept in these words, Agree with yours aduersarie quickly, whiles you are in the waie with him: that is, use all good meanes to become friendes with whomsoeuer you have any waies offended, before the matter come to bee tried before the Magistrate. The Reason is in the words following, drawne from the danger that will ensue deferring of agreement, lest yours Aduersarie deliuer you to the judge, and the judge to the Serieant, &c. The Precept is a rehearsall of the Rule of Reconciliation given in the former verse, touching agreement with those whom wee have offended: which point, Christ stands the more upon, because of the stubbornnesse of mens hearts, that cannot abide to submit themselues, either in yeelding a little of their own right, or in making satisfaction for wrong done to others. Now this precept is further set out, by two circumstances; First, of the time, it must be done quickly, & not deferred upon any pretence or shewe of our own right: Secondly, of the place, in the way, as wee goe to the Court.

In this Precept, our Savior Christ gives unto us a notable Rule of equanimitie, for the maintenance of peace and loue, with those with whom we are to deale in the priuate affaires of our speciall callings; namely, to deale moderately, if the matter concerne our selues, without all rigour or extremitie: unless our place bee such, wherein our silence may impeach the glorie of God, or the good of his Church, Phil. 4. 5. Let your patient minde be known unto all men.

To the practise of this Rule, many duties are required: First, we must construe all mens sayings and doings in the best part; herein they failed, that ba[]e false witnesse against our Savior Christ, by applying his speech to the materiall Temple in Jerusalem, which hee spake of the Temple of his bodie. This mistaking and misconstruing of mens sayings and doings, is the cause of much debate continually. Secondly, we must learne to beare with, and to winke at our brothers wants, Prou. 19. 11. It is the glorie of a man, to passe by an offence: if the same onely concerne us, and be not derogatorie to Gods glory; as if he be froward, hastie, angrie, reproachfull, and so forth; we must in Christian patience passe by the same, as though wee tooke no notice of it, till by our reproofe we may doe him good. Thirdly, though direct iniurie bee done unto us, yet if the same bee priuate, and doe not impeach the glorie of God, our life, or good name, we must be content to beare it; 1. Cor. 6. 7. Paul does sharply rebuke the Corinthians, for going to law about trifles; Why rather (saith hee) suffer you not wrong? why sustaine you not harme? And this by Gods grace a man shall doe, if first he duely & equally consider his own deserts, both of like iniuries from men, and of eternal damnation from God himselfe, whom he continually offends. Secondly, if he have an eie to the prouidence of God, in that thing wherein he is wronged, which disposes all things for the good of his children. Fourthly, for the maintenance of peace, wee must yeeld of our own right: so did Abraham unto Lot, though hee were above him both in yeares and authoritie, bidding him choose where hee would dwell, whether on the right hand, or on the left: and our Savior Christ, though he were free, beeing of the Kings stocke, yet for theauoyding of offence, paid tribute for himselfe, and Peter. And obseruing these things with good conscience, we shall by Gods grace maintaine Christian concord.

Secondly, Christ commanding speedie agreement, condemns that wilfulnesse and stubbornnesse of men, whereby, rather then they will submit themselues, and yeeld a little of their right, they will carrie every trifling matter before the Magistrate. This is a common fault among us in these daies of peace, for every tri[]lie is made a law matter, which ought not to be among Christians; it plainely argus great want of loue, and small regard to this commandment of our Savior Christ. I speake not this, to condemne the lawful use of the law, but to reprooue the bad practise of carnall men, who make lawing the meanes of their priuate reuenge, and sometime of flat iniustice against their brethren, whom they doe not affect.

Thirdly, Christ here also nots out the hardnesse and crueltie of mens hearts, who will neuer let a man goe, if once they get him in the lurch: such cruell wretches are they that take the forfeitures of leases, bonds, and obligations: and such, for the most part, are our common vsurers: but all these must know, that they are void of loue, and grace, whereby they should maintaine this concorde, which Christ requires.

Fourthly, by this circumstance of time, (Agree quickly) Christ would teach us to keepe our hearts cleare from grudging and heartburning, even then, when wee have occasion of suite or controuersie with others; for this rancor of heart, will cause further debate and contention, like to an angrie humour in the veines, which sets the whole body in burning fits.

Fiftly, if wee must use speed in seeking agreement with men whom wee have offended, before we come to the trial of a mortall judge; then much more must we give all diligence to be reconciled unto God, for our daiely sinnes, whereby we offend him; and that with all speed, even in this life, before we come to his tribunall seate: for howsoeuer in the courts of men, wee may goe upon sureties; yet at the barre of Gods judgment, none can answer for us. If we be not before hand reconciled to God in Christ, this vndoubtedly will be the issue; wee shall bee cast into utter darkenesse, and there remaine till we have fully satisfied the justice of God, which will neuer be. Let all estates & degrees think on this, and especially the yonger sort, who deceiue themselues by deferring repentance, when as indeed, they as wel as others, are every day going forward to the barre of Gods judgment.

Sixtly, as in seeking Reconciliation, so in doing every good worke that concernes Gods glorie in the good of others, we must use all conuenient speed; while we have time wee must doe what good we can unto all, for death and the last judgment come suddainly: Say not to your neighbour (saith Salomon) goe, and come againe to morrow, if you have it now. And againe, Eccles. 9. 10. whatsoever your hand shall find to doe, doe it with all your power: This is Iobs defence, that he restrained not the poore of their desire, nor caused the widowes eies to faile: and his practise must be our president, for the more good we doe, the more grace we have, and the liker we be to our heauenly father.

Thus much of the Precept: The Reason follows, Least yours aduersarie deliuer you to the judge, &c.] which is thus much in effect, If you show extremitie, you shalt finde extremitie showed unto you againe, even by the Magistrate. They that deale stifly and rigorously, shall bee rewarded in their kinde: God in his just judgment will have men measured unto, as they measure unto others, Matth. 7. 2. 6. Mark. 4. 24.

Here then we are taught to deale in equitie and moderation with all men, in the priuate affaires of our callings, even as we would have them to deale with us; and then God will cause others to deale well with us: but if we deale ill with others, God will reward us in the same kinde. This point all Vsurers, Ingrossers, Trades-men, &c. should well obserue, who thinke they may doe with their own, what they wil; but we must knowe, wee are but Stewards, and our account will bee exact.

Secondly, here wee see, Christ allows of the Magistrate, and his judgment seate: 2. Of his proceeding against the guiltie, in deliuering him to the Officer: 3. Of the office of the Sergeant: 4. Of casting guiltic persons into prison: 5. Of suing at the law, when right cannot be gotten by any other lawfull meanes; but law must not bee the first course we take, in seeking our right, we must rather suffer some wrong, & seeke to end the matter by friends: & use law, as Physitions use poisons, when gentle physicke will not serve the turne; then in case of extremitie, they doe minister stronger physicke; yea, sometime poison it selfe: so when we cannot otherwise procure our peace and right, then we may lawfully take the benefit of the law.

_Verse 27._Yée have heard that it has beene said of olde time: you shalt not commit Adulterie.

Here our Savior Christ gos about to restore the seauenth commandment, touching Adulterie, to his true sense and meaning, and so to his proper and right use, by purging it from the false and erroneous interpretation of the Iewes; for which ende, he first laies down the false interpretation of the Scribes and Pharises, verse 27. and then adioyns the true sense thereof, verse 28. especially; yet so, as he continus the same in the verses following.

For the first; before the interpretation of the Iewes Teachers, hee prefixes this Preface: Yee have heard that it has bin said of olde time; or, of the ancient Teachers, the meaning and use whereof, wee have before showed, verse 21. Then after follow the wordes of the seauenth commandment, you shalt not commit Adulterie; which are the proper words of the H. Ghost; yet here must not they be takē in that sense, which the Scribes and Pharises gaue unto them: for the better conceiuing whereof, this one thing especially must be opened; namely, what is Adulterie here forbidden. Adulterie properly, is the breach of wedlocke by such parties, some one whereof, at the least, is either maried, or espoused: I call it the breach of wedlocke, to note the propertie of this sinne, which is not in any other sinne, unless it be of this kinde, though the sinne bee farre more grieuous. Idolatrie is a more hainous sinn[] then Adulterie, beeing a breach both of the first and second commandment, of the first Table; and yet it comes short of Adulterie, in this qualitie of breaking wedlocke: for wedlocke may bee kept of those which are Idolaters. Secondly, I say, betweene any parties, if one bee maried; meaning the husband as well as the wife, to confute the opinion of some Iewes, and by some lawes also maintained, that the man has a priuiledge above the woman, so as hee breaks not wedlocke, when he gos in to another woman, besides his wife; which is false: for though he have a prerogatiue ouer his wife, in beeing her head; yet hee has no priuiledge to free him from matrimoniall fidelitie, but is as much bound to keepe himselfe unto his wife, as she is to keepe her selfe to him. The preeminence of superioritie cannot free the husband frō the bond of mariage, the husband is bound to the wife, as much as the wife is to the husband; and shee has power ouer his bodie, as much as he has ouer hers, 1. Cor. 7. 4. Thirdly, I say, or espoused, because Adulterie is not onely committed by such parties, whereof one or both, be fully maried; but also by them, whereof one is single, and the other contracted onely; and therefore is the same punishment alotted to both: for contract in right is mariage. Thus wee see the sinne here directly forbidden, according to the letter of the Law. Now, though the Lord under this one includes all the sinnes of the same kind, as we shall anone perceiue; yet the Pharises tooke this litterall signification, for the whole meaning, and taught that the sinne here forbidden, was bodily adulterie onely; and so made the adulterie of the heart to be no adulterie; which exposition Christ here confutes.

First, here obserue the fraud and cunning of these Pharises; they would seeme faithfull interpreters of the Law, in that they keep themselues so close to the words, that they will not passe one iot beyond the litterall sense: but yet in the meane time they omit the full meaning and true use of this Law. The like has beene the practise of heretiks in all ages; as the Arrians, who denied that Christ was God, stucke fast to these words of Scripture, the father is greater then I, and to such like. And the Papists to vphold their breaden God, by transubstantiation, will needes keepe tke litterall sense of these words of Christ, This is my bodie, whereby they ouerturne the nature of that sacrament. And the like might be showed by sundrie examples, in all ages; whereby we are taught, not to stand upon the proprietie of the words of Scripture onely, but to labour to have the true spirituall sense joined with them.

Secondly, here obserue how grieuous a sinne Adulterie is, in that Christ by name does expresly forbid it, among all the sinnes of this kind; yea, the very Pharises doe every where condemne it: for though they would easily dispense with disobedience to Parents; yet the woman taken in Adulterie must be put to death, John 8. 4, 5. The greatnes of this sinne might be showed by many arguments; for if he be worse you an infidel, that cars not for his familie, then farre worse is the Adulterer, for he destroys his familie. Salomon (we know) maks Adulterie worse then theft, and yet theft is a notorious sinne, greatly hated, and seuerely punished of all nations. Againe, Adulterie destroys the Seminarie of the Church, which is a godly seed in the familie, and it breaks the couenant betweene the parties and God, it robs another of the pretious ornament of chastitie, which, is a gift of the Holy Spirit, it dishonours their bodies, and maks them the temples of the diuell; and the Adulterer maks his familie a Stewes, for as Dauid dealt with Vrias, so his own sonne Absalon dealt with him: and lastly, it brings Gods vengeance upon the posteritie: and therefore Job calls it a fir[] which shall deuoure unto destruction: yea, the greatnesse of Gods punishment upon Adulterers, partly in this life, and principally after death, may plainely show the greatnesse of this sinne; for this and other sinnes, God in his wrath ouerthrewe Admah and Zebomi, Sodome and Gomorrah, with five and brimston[] from heaven; and the place where they stood, it made a poole of poysoning water unto this day. And although the Lord doe not show such extraordinary reuenge against sinne, yet his wrath is a consuming fire against whole families, townes, and kingdomes, for this sinne; though Dauid repented of his Adulterie, yet for that very sinne, the swordmust not depart from his house for euer. And for the life to come, Adulterers, and wh[]rem[]ngers, God will judge. Againe, neither fornicators, nor adulterers, &c. shall inherit the kingdome of God: they may indeed repent, and so bee saved, but then they cease to be adulterers.

Now if Adulterie be so grieuous a sinne, worser then theft, &c. then we must wish that in all places, it were as seuerely punished, as theft is; so would families be reformed, and become good Seminaries, both for Church, and common wealth. Secondly, the grieuousnesse of Gods wrath against this sinne, must admonish every one to beware thereof, for it brings the besome of destruction, to sweepe all away, both in Church and common wealth.

_Verse 28._But I say unto you, that whosoeuer looks on a woman to lust after her, has committed adulterie with her alreadie in his heart.

Here our Savior Christ laies down the true sense of this commandment, and as we see, hee speaks as the Law-giuer, and Prophet of his Church, who has absolute power to give lawes, and to expound the same. But I say unto you: The Pharises said there was no adultery, but that which was outward, and bodily; but Christ plainely confuts that, and saith, he that looks on a woman to lust after her: that is, either in looking on her, lusts; or by looking, lusts after her: that is, desirs to increase his lust, he has committed adulterie with her alreadie in his heart. Here then our Savior Christ setts down two things touching the interpretation of this law: First, the occasion of adulterie, which is looking to lust. Secondly, that the []ust of the heart, that is, the motion and inward inclination of the heart, unto this sinne, is adulterie before God, though it neuer come into action.

For the occasion: To looke upon a woman, is not sinne, but may bee done lawfully; yea, thereby a man or woman may glorifie God, as the Queene of Sheba, by beholdingSalomons person, and hearing his wisdom, did take occasion to glorifie God: but here is meant the abuse of the sight; that is, the idle looking, or curious looking of men upon women, or women upon men. Now idle looking, is when one looks without just cause; as when a man looks with intent to lust: Thus did the sonnes of God behold the daughters of men: Genesis 6. 2. by whose looking came lust, and for lust came the flood: so Potisers wife first, lift up her eies upon Joseph, and then lusted after him: and DinaIacobs daughter went out to see the daughters of the countrie, and to bee seene againe, and so when Shechem saw her, hee lusted after her, and rauished her: so the Prophet Dauid living in peace and securitie, cast his eie idlie and curiously upon 'Bathsheba, as shee was washing her selfe, whereupon he lusted after her, and so committed both Adulterie and murther. This idle and curious looking, Saint Peter calls an adulterous eie, both because it is the beginner of lust, and the increaser thereof. But this sinne is little regarded, and made a small matter with many, who can bee content to come with Christian eares into the assemblies, and yet will bring with them idle and curious, yea adulterous eies: but such persons, which so abuse their sight, to the dishonour of God, must know, that they are adulterers before God: & howsoeuer they may perswade themselues, that grace enters into their hearts by hearing, yet vndoubtedly by their idle and curious eies, Satan enters into their soule, and keepes out Gods word, whereby the soule should be renued. Wee therefore must here bee admonished, to take heed how wee use the sight of our eies, especially when wee are in the assemblies of the Saints, and holy exercises: and to preuent this evil, it were to bee wished, that men and women, would sort themselues, and not bee mingled in the congregation, unless it were the husband with his own wife. Againe, if the idle and curious eie be the beginning of adulterie, then wee must learne, with care to gouerne our eies, as the servants of God have done. 'Dauid prayed the Lord tokeepe his eies from regarding vanitie: and Job, because hee would auoid vnchast thoughts, made a couenant with his eies, not to looke on a maide.

Now, as looking to lust is here forbidden; so by proportion are all other like occasions unto adulterie: as first, reading of vnchast and wanton books of loue matters, and vsing light and wanton talke. Many are given to these kinds of delights, but they must know, that herein they sinne grieuously; for they have not onely a wanton eie, but a lasciuious tongue also. Secondly, the acting of all such Plaies and Comedies, the matter whereof, is the representation of the light behauiour of men & women; for therein are idle and curious lookes set forth to the eie, which ought not to be, beeing here condemned. Thirdly, the wearing of vaine and light attire, whereby others are prouoked to cast their eies upon them unto lust; for if the light and wanton eie bee condemned, then that which causes it, is much more condemned. This ought to bee regarded; for light and forraine attire is a secret profession of an vnchaste heart. Fourthly, mixt dauncing of men and women, in time and measure, for therein is more occasion and prouocation unto lust, then by the bare beholding of each other with the eie. Fiftly, evil companie: so are the wordes of the Apostle Paul out of an Heathen Poet, evil conuersings, corrupt good manners: which may well include that vnseemely conuersing of men with women, not warranted either by the generall, or particular calling. Sixtly, the pampering of the bodie with daintie meates, or strong drinkes; this was the sinne of Sodome: and it is much more an occasion of lust, then the bare sight of the eie. Seauenthly, Idlenesse and lazinesse, in not imploying the bodie in some honest calling, for thereby also is lust incited.

And thus much of the meaning of this commandment, forbidding all occasions to adulterie, under a lustfull eie.

Now considering that a man is guiltie of adulterie, that vses the occasions thereof; hereby we may see, that we cannot excuse our selues from the breach of this law: for though we be cleane from the bodily outward facte, yet who can say, My heart is cleane? who is free from the occasions thereof? as from a wanton eie, vaine apparell, wanton speech, intemperance, and the rest; all which makes us culpable of this sinne: and therefore wee must laie our hands upon our mouthes, and condemne our selues of guilt before God; we must humble our selues, acknowledging our sinnes, and breaches of this commandment: and lastly, we must take heede of all occasions, that may move or incite us unto lust or wantonnesse.

The second point which our Savior Christ propounds, in the interpretation of this law, is this; that the lust of the heart, though it neuer come into acte, is Adulterie: now that we may know what our Savior Christ means by lust, sundrie points are to be handled: First, how lust can bee a sinne, considering it is onely a hidden desire of the heart: Secondly, how lust can bee a sinne of the seauenth commandment, seeing it is forbidden in the tenth: and thirdly, how great a sinne lust is.

For the first, that lust is a sinne, is thus proved: Gods Law requirs obedience of the whole man, both in soule and bodie, and in every part, facultie, and power thereof; Thoushalt loue the Lord your God, with all your heart, with all your soule, and with all your strength: and that obedience which comms not from the whole man, is sinnefull. Now when a man conceius vnchast thoughts in his heart, then his soule, and mind, & his affections, have not done their duty unto God; and so he sinns in lusting.

Yet this doctrine was neuer received of all, but some have still excepted against it, and their principall reasons are two: 1. They say, lust is a naturall inclination, desire, and appetite, which was in Adam before his fall, and so cannot be a sinne? Ans. Lust or appetite in the heart, is not simply a sinne; for so it is a naturall desire, which was in our first parents in their integritie: but to lust after that which God forbidds, that is the sinne; as for a man to lust after a woman, or a woman after a man, not beeing man and wife, which we see here Christ condemns. 2. They say, God blesses adulterers and fornicators in their lust, with the issue of seed in child-bearing, as well as man and wife, in lawful mariage; and therefore it cannot be a sinne? Ans. In adulterie two things may be considered; the unlawful lust of the heart, and the acte of generation: now when God gives issue to adulterers and fornicators, it is no approbation of their sinnefull lust, but onely a common blessing of naturall generation, which is his own ordinance by creation: for howsoeuer God approoues not of our sinne, yet he preserues nature in sinfull workes. And thus we see that lust is a sinne.

II. Point. How can lust be a sinne of the seauenth commandemēt, seeing it is directly forbidden in the tenth, for in this briefe decalogue there is no needlesse repetition of any thing? Ans. Lust is two-folde, either without consent of will, as when vnchaste desires come into the minde and heart, and are not entertained of the will, but bee speedily checked so soone as they arise; and such lust is forbidden in the tenth commandment: or with consent of will, when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde; though he neuer put them into practise, and these are forbidden in the seauenth commandment.

III. Point. The greatnesse of this sinne of lust: This is here expressed by Christ, calling it Adulterie before God; as if he should say, Looke how great a sinne bodily adulterie is before men, who punish the same with death; even so great and hainous a sinne before God, is the inward vnchast lusting of the heart, whereto a man gives consent of will, though he neuer bring it into action; for this he stands culpable of adulterie before God, and shall therefore be condemned, unless hee repent.

The use of this Third Point is manifold: First, hereby we may learne how to examine our selues by this seauenth commandment; for our Savior Christ here teaches us, that they which willingly retaine vnchaste desires with delight, though they neuer give their bodies to the outward acte, are Adulterers before God: and therefore when wee would examine our selues by this commandment, wee must search our hearts, whether we have willingly retained therein any lustfull thoughts; and if we have, wee must know that we are guiltie of Adulterie before God. And because none of us are free from this sinne, it must humble and cast us down before God, as breakers of this commandment.

Secondly, if the lust of the heart be Adulterie before God, then wee must with care and diligence learne the Apostle Pauls lesson, 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh andspirit: that is, wee must labour to keepe our hearts and mindes pure and chaste, as well as our bodies. And to induce us herevnto, consider the Reasons following: First, we all desire to see God, and to know his loue in Christ, for our comfort in this life, and salvation for euer: but without holinesse and puritieof heart, wee can neuer see God, nor knowe the comfort of his loue: for when a man defiles his minde, with vnchaste thoughts, hee depriues himselfe of the taste of Gods fauour, and of the experience of his loue. Secondly, consider the state and condition of mans heart, by effectuall calling; it is the dwelling place and Temple of the Holy Spirit, (for when a man is in Christ, hee lius in Christ by faith, and Christ in him by his spirit:) now then looke, as men use to trimme up their dwelling houses, for the receiving of some noble guest, so ought wee to keepe our hearts pure and cleane from vnchaste lustes, that they may bee fit habitations for the blessed spirit of God; but by vnchaste lustes, we make the heart a stable for the deuil, and a cage of all vncleane spirits. Thirdly, if wee suffer our hearts nowe to burne with fleshly lust, we make an entrance in them, for the burning of hell fire for euer: for these two alwaies goe together, burning lust, and hell fire, (unless repentance come betweene.) And therefore, if wee would escape hell fire, wee must quench the fire of lust, and cleanse our hearts from this vncleannesse. Fourthly, by profession we seeme to be the members of Christ; and if we would be so indeed, then we must take heed of vnchaste lusts, for thereby wee pull our hearts from Christ, and knit them to an harlot. These and such like []sons, must move us to auoide all vnchaste desires and for the preseruation of chastitie in our hearts, these Rules must bee obserued.

First, the minde must be filled with godly meditations, and the word of God must dwell in our hearts plenteously: for vnchast lusts doe therefore arise in our hearts, because we are idle minded, and emptie of Gods word: if that were truly ingraffed in us, these wicked desires could not enter, or at least take no place in us. Secondly, we must often give our selues to the spirituall exercises of faith, repentance, and new obedience; as to the vsuall hearing, reading, and meditating in Gods word, to the often receiving of the Lords supper, and to continuall prayer, not onely publikely, but priuately especially: for these confirme Gods graces in the heart, and doe even nippe in the head all vngodly motions whatsoever. Thirdly, we must use sobrietie in meat, drinke, and apparell: for vngodly lusts are kindled, fedde, and nourished with too much pampering of the bodie: Sodome and Gomorrah, Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread; and therefore we must use a moderation in these things, that grace may be strengthened, and all evil lusts weakened in us. Fourthly, we must alwaies be doing some good thing, either in our generall calling of a Christian, or in our particular calling: yea, in our lawfull recreation we must intend and practise good: for when men are idle, Satan fills their hearts with evil thoughts, and so defiles the same. Fiftly, men and women must not priuately conuerse together, without warrant so to doe, either from their generall, or particular calling, so as with good conscience they can say, the Lord does call them so to conuerse: for the mutuall conuersing of men and women, is the cause of many noysome lusts: and therefore neither men nor women without good warrant, should thrust themselues into such occasion of temptations. Remember what the Apostle saith, evil conuersings, corrupt good manners. The Apostle Peter felt tho smart of this boldnes, though in an other case: for comming to warme himselfe in Caiphas hall, without good warrant so to doe, when a silly maide demanded of him, whether he was not one of Christs companie, he denied him flatly, and that with cursing: and so many men and women conuersing without warrant where they should not, doe fall into many noysome sinnes; and when they thinke themselues most strong, then with Peter, have they the greatest falls.

_verse 29._Wherefore if your right eye cause you to offend, plucke it out, and cast it from you: for better it is for you, that one of your members perish, then that your whole bodie should be cast into hell:_vers. 30._ Also if your right hand make you to offend, out it off, and cast it from you; for better it is for you, that one of your members perish, then that your whole bodie should be cast into hell.

In these two verses, our Savior Christ lais downe a most heauenly instruction, for the auoyding of offences; propounding it by way of answer to a secret obiection, which might be framed, by occasion of his former exposition of this seauenth commandment; for hauing condemned the Adulterie of the heart, declared by the eie, some man might say, What shall wee doe with our eies, if an vnchaste looke bee so dangerous? Our Savior Christ answers, If your right eie cause you to offend, plucke it out; Which words must not be taken litterally, in their proper sense: for this is a Rule in the expounding of Scripture,that when the litterall sense is against any commandment of the law, thē the words must not be taken properly. Now these words in their proper sense, do command a breach of the sixt commandment, which binds every man to preserue his own, and his neighbours life; and so no man can without sinne pull out his eie, or cut off his hand.

By eie then, we are to understand, First, the eie of the bodie; yet not that onely, but any other thing that is deere and pretious unto us: as our eie, even our right eie is. If it cause you to offend,] that is, cause you to sinne, & to faile in the way of obedience unto Gods commandments: Plucke it out, & cast it frō you:] these words are a loftie kind of speech, called Hyperbole, whereby thus much is signified: Restraine & gouerne it most carefully, though it be to yours own great paine, losse, and hinderance; For better it is for you, that one of your members perish, then that your whole bodie should be cast into hell:] These words containe a Reason of the former exhortation, to this effect; It is better for you, to want the benefit and use of things most pretious and deere unto you, in this life, and so to be saved; then by hauing and vsing them, to perish for euer: So that the true meaning of this place, is this; as if our Savior Christ had said, Goe through the whole course of your life,and take a viewe of all your waies, and therein see what thing is an occasion of sinne unto you; that take heed of, and auoyde, though the use thereof be most deere unto you: for it is better that you shouldest want the use thereof, and so bee saved; then by it to perish eternally in hell fire.

Also if your right hand make you to offend, cut it off, for it is better for you, &. Here the same exhortation and Reason is againe repeated, which we must not thinke to bee a thing needlesse and friuolous; for such Repetitions in Scripture have speciall use, to signifie that the things so deliuered, bee of speciall importance, worthie all carefull obseruation and obedience. Now by right hand, here is meant, any thing that is most profitable unto us, what euer it bee, if it cause us to sinne against God, it must bee auoyded, and left off most carefully.

By this Exhortation of our Savior Christ, wee are taught to carrie a strict watch ouer all our senses, and ouer all the parts of our bodies, especially the eie and hands, that they become not unto us occasions of sinning against God: and for the gouernment of the eies, there bee two speciall Rules; First, wee must use our sight, that is, open and shut our eies, in obedience unto God. Salomon giving Rules, for the well ordering of the tongue, sight, and foote, saith thus of the eie; Let yours eie behold the right, and your eie liddes direct the way before you: which wordes seeme to carrie this sense, That wee should order our sight according to the straite Rule of Gods word, for that is the way wherein wee ought to walke. Now the necessitie of obseruing this Rule, may appeare by sundrie examples: Eueslooking upon the forbidden fruit, with desire to eate thereof, against Gods commandment, was the doore and entrance of that sinne into her heart: was not Cham accursed for looking upon his Fathers nakednesse? was not Lots wife turned into a pillar of salt for looking backe towards Sodome? Fiftie thousand threescore and ten men of Bethshemish were slainefor looking into the Arke of the Lord, against his reuealed will: by all which it is plaine, that we ought to use our sight in obedience to God: for which end, it wil be good before we looke on any thing, to consider whether the same will be for Gods glorie, the good of our selues, & of our brethren; if it be, we may use our sight; if not, we may not use it.

Secondly, we must make our eies, not the weapons of any sinne, but theinstruments of Gods worship and service. This we shall doe, if we imploy them thus: 1. In beholding Gods creatures in heaven and earth, that in them wee may see Gods glorie, wisdom, mercie, power, and prouidence, and thereby take occasion to magnifie the name of God. 2. In beholding Gods iudgements very wishly and narrowly, that therein we may see his justice and wrath against sinne, and so bee humbled in our selues, and terrified from sinne. 3. In beholding of the Elements of Gods Sacraments, especially the bread and wine in the Lords supper, which be visible words, wherein we may see our Savior Christ, as it were crucified before our eies. 4. In vsing them as instruments of Inuocation, by lifting them vpto heaven, to testifie the lifting up of our hearts unto God. This use of the eies nature teaches us; for whereas other creatures have but foure muscles in their eies, wherby their eies are turned round about, man onely above them all has a fift muscle, whereby his eie is turned vpward towards heanen. And this which is said, for the well ordering of our eies, must bee obserued in the rest of the senses, and in all other partes of the bodie; they must all be imployed and set a worke in obedience to God, and continually obserued, that they become not the weapons of sinne, but the instruments of his glorie.

Secondly, this Exhortation of Christ, must teach us to auoyde all the occasions of every sinne, though it bee with great losse unto our selues, in the things of this life. This is the chiefe point that our Savior Christ aims at in this place, and therefore it ought with speciall regard to be learned, and remembred. Mans nature is like unto drie wood, or towe, which will burne so soone as fire is put unto it; give a man the least occasion of any sinne, and hee is as readie to commit it, as drie wood is to burne, though thereby hee doe as much as in him lis, to cast away his own soule for euer. Looke therefore, as Mariners on the Seas, have constant and continuall care to auoyd both rocks and sands, whereby they may suffer shipwracke; so must wee most warily auoyde the occasions of every sinne. A most worthie example hereof we have in Moses, who was brought up in Pharaohs Court, till hee was fourtie yeares old, where he enioyed all earthly pleasures and honours that his heart could wish; and so might have continued if he would, for hee was the adopted sonne of Pharaohs daughter: but yet Moses left them all, and chose rather to suffer affliction with the people of God in Goshen, then to enioy all the pleasures of Egypt. And this he did, because they were but the pleasures of sinne, which hee could not enioy, unless hee would forsake the true feare and worship of God, and all good conscience: & his example we ought to follow.

Now that we may auoid all the occasions of sinne, and so put in practise this wholesome precept of our Savior Christ, I wil here intreat of the occasions of sinne, and show withal, how they may be auoyded.

By occasion of sinne, I meane any thing that either of it selfe, or bymans abuse, becomes offensiue, and prouoks unto sinne. In this large acceptance, an occasion of sinne extends it selfe, not onely to such things as are evil, but even to things good and commendable in themselues, which by mans abuse, cause transgression against God. Occasionsof sinne are two-fold; either given or taken. An occasion given, is that thing, either word or action, that is evil in it selfe, the speaking or doing whereof, stirres a man effectually to sinne. Occasions given are two-fold; either of one man unto another, or of man unto himselfe. The occasions whereby one man may prouoke another to sinne, are many; I will reduce them unto sixe heads. The first is, badde counsell, whereby one man perswads another unto sinne. This is a great cause of much evil in the world: thus came the fall of our first parents; for Satan perswaded Eue, and Eue her husband: thus came the crucifying of the Lord of life; for the high 'Priests and Rulersperswaded the people to aske Barrabas, and to destroy Jesus. Hence comms seeking unto wisards; one friend perswades another, for their outward good, as they thinke: yea, from this bad counsel comes the common neglect of all good duties in Gods worship.

The second is, consent or approbation of sinne, and it is two-folde;secret, or open: Secret approbation and consent is, when men see sinne committed, and are not grieued thereat; for this cause the Apostle Paul checks the Corinthians, that they were not sorrowfull, but rather puffed up at the facte of the incestuous man: whereby they did in some sort hearten him in his sinnes: this is a great occasion of sinne in our daies. The Prophet Dauid was of another minde, hiseies gushed out riuers of teares, because men brake Gods lawes. Open approbation of sinne is, when men doe openly countenance sinners, and lewd persons, which make profession of badde practises; this is a great occasion of many horrible impieties: hereby the hands of the wicked are strengthened in their wickednesse, as the Lord complains: and this is the sinne of this age; for who is so badde, that has not some patrone of his evil, and some backe friend to sooth him in his sinne, which makes sinne shameles, and sinners impudent? But all Gods children must follow Elisha, who in great feruencie of spirit told Iehoram to his face, though he were a king, that if it had not b[]ene for the preseuce of good King Iehosaphat, he would not have looked towards him, nor seene him: the Lord himselfe will not take the wicked by the hand, neither can he endure, that his children should helpe the wicked, or loue them that hate the Lord.

The third occasion given, is prouocation unto sinne, when either by word or deed, men excite or drawe on others to some evil; as unto anger, reuenge, hatred, to drunkennesse, or such like; and this is a common fault of those that delight in drunken fellowship.

The fourth occasion is, neglect of good duties unto our brethren; as of exhortation, admonition, instruction, or rebuke, Ioshua 7. Achan stole the execrable thing for himselfe alone, & yet all the people are charged with that fault, and punished for it: the cause was, their neglect to keepe one another from that sinne, according as God commanded thē. chap. 6. 18. This is a great occasion of impietie among us; if neighbour would admonish neighbour, and one brother an other, sinne would not be so rife as it is. But this duty is not onely neglected of priuate men one to another, but of publike persons, who are more bound unto it. The Magistrate is negligent in punishing, and the Minister in reproouing sinne: and the master of the family carelesse in reforming those that are under him, which causes sinne to abound.

The fift occasion given, is evil Example in the practise of any sinnewhatsoener, which may be known: this is most dangerous, like unto wild fire that inflams all places whereon it lights. The truth hereof appeares among us: for let any one man or woman take up a new fashion in attire, and presently the same is generally received: let a man inuent or sing a leud song, and presently it is learned of all, even of little children that can scarse speake: whence also comes it, that crawling infants should sweare roundly, and frame themselues to all impietie, when they cannot speake readily, but from the bad example of their Elders, with whome they are brought up? Now among all men, their bad example is most dangerous, who make the greater profession of Religion. They are like false lights upon the shoare, which lead the shippesvpon the sands. And therefore such as show any care or forwardnes in holy practises of religion, must have speciall watch ouer all their waies, that (if it be possible) they may be blamelesse both in word and deede: for all men have an eye at them, and the wicked would gladly spie holes in their coate.

The last occasion given is, the priuate slandering of Gods ministers,and the disgracing of their ministry: this is an offence as generall as the rest, and it causes many to contemne the meanes of their salvation. When men meet together, their common talke is of the ministers, and of their doctrine, not to be edified by mutuall conference, but onely to disgrace their persons, and to make their ministry contemptible; but they little know what mischiefe this causes, and therefore it ought to be auoided.

These are occasions of sinning given by one man to another: for the auoiding whereof, which is the plucking out of the eye, and cutting off the hand here commanded, this Rule must be obserued: We must hate and eschew the occasions of sinne as deadly poison: and esteeme those personsthat give them unto us, in that regard, as ill as the deuill. Thus Christ dealt with Peter his own disciple, when he went about to hinder him from doing his Fathers will in suffering for our sinnes; saying, Come behinde me Satan; considering him in that action, as if he had beene the deuill himselfe: for we must know, that the deuill comes not openly unto men, but cunningly conuaies himselfe in these occasions of sinne given by others, that thereby he may enter into them for the destruction of their soules: we therefore must endeavor as Paul did, To keepe a good conscience in all things: that is, to keepe our selues pure and vncorrupt from all the occasions of sinne in the world: with a watchfull eye against offences must walke on, in that way that leads unto life, eschewing these stumbling blockes which the deuill casts in our way by other men: and so shall we obey this good counsell of our Savior Christ.

The second kind of occasions of sinne given, are those which a man gives unto himselfe: and they arise either from his affections, or from his imaginations: from mans affections arise so many occasions of sinne, as there be corrupt affections in him; as from corrupt desire arises couetousnes, which is so great an occasion of sinne, that the Apostle calls it the roote of all evil. This drawes mans heart so much to the world, that he can spare no time for the meanes of his salvation; herewith he is so choked, that he neuer thinks of repentance, till the last gaspe. Such an other occasion of sinne, is pride of heart, whereby many give themselues so much to the garnishing of their bodies, that they neglect their soules altogether. The like is selfe-loue, whereby men ouerweening their gifts, thinke not themselues honoured according to their desert, and so through discontent give themselues to plotte and practise much mischiefe, for the aduancing of their estate. Of this sort are the Romish Priests and Iesuits, as their manifold dangerous attempts against our Church and State doe euidently declare. And thus we might runne through all the affections of mans heart, shewing that the corrupt motions thereof are the cause of much sinne unto him, and a most dangerous meanes for the ruine of his soule.

In regard whereof here also we must snew, how this eye may be pluckedout, and this hand cut off: that is, by what meanes we may reforme our hearts, and stay the rage of our affections, that they cause us not to sinne. The way is this, we must mortifie and crucifie our vnruly affections and corrupt desires. And for this ende we must put in practise three duties. First, we must believe that we are crucified with Christ; that is, as we conceiue our selues to be in Christ by faith, whereby we have communion with him; so we must conceiue that this communion with Christ, is in his death and buriall, so as our sinnefull nature, with all our corrupt affections, were nayled to his crosse and buried in his graue, as the Apostle shewes at large, Rom. 6. 3, 4. &c. Now when this perswasion shall take place in our hearts, it will by Gods grace keepe us from yeilding to corrupt motions and desires, and move us to labour to subdue them daily: for herein stands our assurance that wee have fellowship with Christ, when we have fellowship in his death. And therefore as we see malefactours to cease from stealth and robberie when they are once hanged; so we beeing crucified with Christ in respect of the old man, must not suffer the same to rule in our affections, or to have force in our members: knowing (as the Apostle saith) that our old man is crucified with Christ, that the bodie of sinne might be destroied, that henceforth we should not serve sinne: and, they that are Christs have crucified the flesh, with the affections and lusts thereof: whereupon he bids us thinke, that we are dead to sinne, meaning with Christ, and so cannot live therein: S. John saith, he that is borne of God, sinns not, because the seede remains in him: that is, true faith assuring the heart that all the benefits of Christs death and passion belong unto him; whereof this is one, that in our nature he suffered death upon the crosse, that we by the power of his sufferings might have sinne crucified in us, so as it should not raigne in us to bring forth fruits unto death. Secondly, we must remember Gods commandment forbidding every sinne, and every wicked lust and affection; and withal we must applie the threatning of his wrath against the same, that thereby our flesh may be subdued. Thirdly, we must striue against our corrupt motions and affections, not giving them libertie to beare sway in us, but ruling them by meditating in the word of God, and by prayer for strength of grace to ouercome them all; dealing with them as parents doe with kniues, turning the edges of them before they leaue them in the hands of their children, least they be hurt therewith: as if our loue be set upon the world, we must labour to set it upon Christ and his righteousnes; and if our hatred be against our brethren, we must labour to set it upon sinne, and so for every affection, as joy, feare, &c. we must so keepe them to their right obiects, that they may rather further us in well doing, then become in us the occasions of any sinne against God.

The second kind of occasions of sinne which a man gius to himselfe, arise from his minde and imagination: And they are many, I will onely note three. The first, is an inward conceit of perfect knowledge, touching mans duty to God, and the way of his salvation: that this is a common conceit in the hearts of the ignorant especially, may appeare by this common speech of theirs; that they know as much as anyPreacher can teach them: for the summe of al (say they) is, to loue God above all, and my neighbour as my selfe, & to believe to be saved by Christ: now this they know as well as the best; and hereupon they become contemners of the preaching of the word, the ordinarie meanes of their salvation, as of a thing needeles and superfluous. This conceit is common among us, and does much hurt to many a mans soule.

The way to cut it off is this; the vaine man that is puffed up with this conceit, must examine himselfe touching his knowledge, whether itbe sufficient to his salvation. And for this ende he must make inquirie in himselfe for these two things; first, whether he see his own naturall blindnes, and whether he be moved thereby to labour for the knowledge of God and of his will; where this is wanting, there is nothing but a vaine conceit of knowledge: Secondly, whether his knowledge be joined with conuersion of heart from sinne unto God, and with reformation of life from evil to good. This change of heart and life gos with all saving knowledge. Now if these be wanting (as vndoubtedly they are in all vaine persons) then is their knowledge so farre from beeing saving knowledge, profitable to salvation, that it rather turns to their deeper condemnation.

The second Imagination in man, occasioning him to sinne, is theperswasion of his strong faith. The more ignorant sort that want both faith and repentance, will thus bragge of their strong faith; that no evil companie can hurt them, and hereupon they take occasion to live as they list. But that this is a vaine presumption may hereby appeare; because true faith purifis the heart, and strengthens a man in life to auoid sinne, yea, it ministrs sweete comfort towards the time of death. But vsually these men that bragge and boast so much of their faith, are corrupt in heart, sinnefull in life, and fearefull in their death; many times despairing of Gods mercie, as lamentable experience oft times teaches.

The way to cut off this occasion of offence is this; to make triall inour selues whether our faith be true and sound or not. This will appeare two waies: First, by the beginnings and degrees of the workes of the spirit, which goe before a true and liuely faith, which be three; first, a true sight of our sinnes, with an apprehension of the wrath of God due for the same; secondly, a true sorrow and griefe of heart for offending God by these our sinnes; and lastly, an hungering and thirsting after the mercie and grace of God in Christ, above all worldly things: where these things are, there is grace; but where these are wanting, there is no true faith, but a vaine presumption, Secondly, faith will appeare by the worke of loue: for in loue will faith bring forth all the duties of the morall law, both to God and man: for faith works by loue, and loue is the fulfilling of the law, Rom. 13. 10. Now all such persons as stand so much upon the strength of their faith, shall soone find, if they examine themselues by these two Rules, that they have nothing in them but a vaine presumption, which will turne to their deeper condemnation, unless they repent and get true faith.

The third Imagination causing a man to sinne, is a thought of securitie, whereby he puts farre away the evil day; perswading himselfe that though God will come in judgment against sinne, yet it is farre off. This was the wicked thought of the Iewes, who said; thevisions showed to the Prophets, were of times a farre off, and for many daies to come. This conceit is naturally bred in every man, and is the occasion of many foule sinnes: Math. 24. 48. The evil servant said in his heart, my master does deferre his comming, and thereupon he takes occasion to smi[]e his fellowes, and to live lewdly. Isa. 28. 15. The wicked say, they have made a couenant with hell and death, and though a scourge runne ouer, and passe through, yet it shall not come at them. And the vngodly that walke after their own lusts, say, Where is the promise of his comming? And is not this wicked thought rife among us? for God has now a long time called us to repentance by the preaching of the Gospel, and because it takes no place in our hearts, he sends upon us his heauie iudgements, as plague, famine, rumours of warres; but yet all this have not caused us to meet the Lord: generally that complaint of the Prophet may be applied unto us, No man saith, what have I done? now the cause hereof, is this wicked conceit, whereby we thinke the evil shall not come not hasten for us. In this regard we are like the men of the old world, who would not believe Noah, though he preached unto them both by word and deede; and so they knew nothing till the flood came and tooke them all away: so fearefull is it, to put away from us the threatnings of Gods iudgements. And yet this sinne takes place not onely in the ignorant, but many times in the hearts of Gods children.

The way to remooue this wicked conceit is, to esteeme of every presentday, as the day of our death, or of the last judgment, and so accordingly, to prepare our selues to die, and to meet God in judgment every day. This thing Moses aimed at, when he prayed God to teach him and his people s[][illegible] number their daies, that they might applie their hearts unto wisdom for this perswasion of long life, mooues many to give themselues to the sinnes and vanities of this world excessiuely: we must therefore shake off this vaine perswasion, and every day prepare our selues for death, and for the day of judgment; so shall we number our daies aright, and applie our hearts unto wisdom: for this is true wisdom in man, rightly to consider his latter ende. And the more neerer does this duty concerne us, because of the continued intercourse of Gods iudgements upon us, in famine, plague, and pestilence, &c. which plainly argues, that more heauie iudgements are to ensue, vnles we preuent the same by speedie and true repentance.

Hauing thus showed, what be the occasions given whereby men are drawne to sinne, I come to occasions taken. An occasion of sinne, or, an offence taken is, when a man of a good thing frames that unto himselfe which causes him to sinne against God; and so as much as in him lis, to cast away his own soule. These occasions taken, arise especially from foure heads. First, from the Scripture: secondly, from the doctrine of the Church drawne out of Scripture: thirdly, from the state of the Church: and fourthly, from the state of the wicked. For the first: though the word of God be most perfect every way, both for matter and style, yet hence doe many take offence, and that two waies principally; partly from the plainnesse and simplicitie of the Scripture, and partly from the contents thereof. For the first, it is most true, that the Scripture style and phrase in many things, is plaine and familiar even to the capacitie of the simple; yet this is no disgrace to Scripture, but rather an honour, which more setts out the Maiestie of Gods word. And yet hereby many take occasion to contemne it, esteeming the studie of Scripture too base and shallow, and the knowledge thereof, too plaine and familiar for their fine wits; whereupon some give themselues to other studies and courses, which might glorifie God in this calling. Others also, though they addict themselues unto Diuinitie, yet they more imploy themselues in the writings of men, for their priuate studies, then in the word of God; and in their publique ministry, they more affect the ostentation of humane wit, eloquence, and learning, in multiplicitie of reading, and set words and phrases, in diverse languages, then that plaine euidence of the spirit, which the Apostle Paul so much commends. This also is a great fault in many hearers, that they are more delighted with the vaine conceits of men in preaching, then with the pure and plaine word of God, counting basely of that Sermon, wherein the Prophets and the Apostles are onely quoted, but highly aduancing that Sermon for deepe learning which is stuffed out with Fathers, Schoolemen, Poets, and such like.

To cut off this offence: First, the will of God must be considered, for the penning and preaching of his word, in plaine and simple manner! for herein is that true, that God has chosen such things, as to the world are foolish, weake, vile, and despised, to confound and bring to nought the wise, and mightie things of the world: and hereby also it is made evident, that the faith of Gods elect, does not consist in the wisdom of men, but in the power of God: againe, the preaching of the Gospel, with the wisdom of words, makes the crosse of Christ of none effect: let no man therefore deceiue himselfe, forthe foolishnes of God is wiser then men, and the weaknes of God stronger then men. Againe, he that does exercise himselfe in the word of God either priuately or publiquely, must labour thereby to see his own sinnes, and Gods heauie judgment due unto him for them; and so will he beginne to reuerence Gods word, as the onely meanes of true comfort. The woman of Samaria, at the first beganne to cauill with Christ, when shee heard him talke of the water of life: but so soone as he discouered her sinne to her conscience, telling her shee had had fiue husbands, and he whome shee now had, was not her husband; then shee left off to cauill, and honoured him by beleeuing his word, and causing others to come and to believe in him. The Iewes made light of the giving of the Holy Spirit unto the Apostles at the first; but when Peter had pricked their hearts, they sought unto the word, and received it with gladnes: so the Iayler, though ouer night he dealt vnkindly with the Apostles putting their feete in the stockes in the dungeon; yet beeing stricken with a feare, by the opening of the prison doores, he then fell downe before them trembling, and askedwhat he might doe to be saved.

Secondly, others take occasion of offence from the contents of theBible; as when they read of the Miracles wrought by the Prophets, by Christ and his Apostles; they say, the like may be done by Magicke, and so blasphemously doe father upon the Scripture that most wicked practise of sorcerie; like to the malicious Iewes, who said of Christ, that he cast out deuills by the power of Beelzebub, Luk. 11. 15. Others denie the Historie of Moses to be true, by reason of Noahs Arke, which (they say) as it is described for quantitie could not containe a couple of every kind of creatures, with prouision and fodder for them, for a whole years space: of this opinion was Appelles an auncient heretike in the primitiue Church: and many upon these occasions have become Atheists, denying the truth of Gods word to their damnation. To these I answer; first, for the Miracles, that no creature, men, or Angels, is able to doe such works, as are recorded in Scripture, to be done by the power of God: Ioh. 9. Christ opened the eyes of one that was borne blind. The deuill by his skill, and man by Arte can doe much in curing blindnes, caused by wounds and diseases, but no power of nature, nor of magick, no not all the power of all Angels, is sufficient to procure sight to one that was borne blind; that must be done by a power creating, which is in no creature. Againe, as Histories record, the deuill is able to enter into a dead bodie, and cause it to move, and can speake in it; but to raise up one to life that had beene dead foure daies, as Christ did Lazarus, is a worke that all the deuills in hell, nay all the Angels in heaven, are not able to doe. And for Appelles the heretike, who tooke occasion from Noahs Arke to condemne the bookes of Moses: the answer made to him in the Primitiue Church may serve the turne; to wit, that it was in quantitie sufficient to containe couples of all kindes of creatures, and prouision for them for a whole yeares space: for to omit the height and breadth of it; it was three hundred cubits long, and every cubit (according to the auncient measure) contained nine foote, which in all came to the length of halfe a mile and more. Againe, others say, that though every cubit had beene but one foote and an halfe long (as our cubits are) yet hauing three lofts, it was of sufficient bignesse to containe all kinds of creatures by couples, and prouision for them for a yeares space. But yet put the case that we could not tell, how an Arke should be made great enough, to containe couples of all kinds of creatures, and prouision for them; should we thereupon take occasion to condemne the bookes of God that record the same, and the thing it selfe? God forbidde: nay rather, we must hereby learne to acknowledge and confess our own blindnesse, and the shallow reach of our understanding, and so admire the wonderfull worke of God.

The way to cut off this occasion of offence, taken from the Scripture, is, first to obserue, that (howsoeuer nothing is more repugnant to our nature then the word of God) yet the same word of God has more preuailed with many mens hearts, to winne the same unto it, then any thing in the world besides could euer doe. Humane writings are farre more plausible to naturall men, then the holy Scriptures of God: for the wisdom of God in Scripture is esteemed foolishnesse to mans naturall reason; and yet who did euer cleaue so fast to the writings of men, as Gods children have done to the word of God, for the testimonie whereof they have beene and are content, to live and die? This thing argus plainely, that there is in Scripture a divine power, for if it had beene from man, and against his nature as it is, man would have contemned it.

Secondly, this must be considered, that the penmen of holy Scriptures, both the Prophets and Apostles, have recorded their own faults in penningof it, which plainely argus that they were penned by holy men of God, according to the direction of the Holy Spirit, and are not the inuentions of politique heads to keepe men in awe: for then the Authors and penmen thereof, would rather have concealed their own faults, then have published the same in their own workes to their discredit. Lastly, consider the subiect and matter of the whole Bible: to wit, Jesus Christ, who therein has professed himselfe to be the Sonne of God: now if Christ had not beene very God, and yet should have taken that honour unto him, then the like iudgements would have befallen him that befell others for the like offence: for none euer tooke that honour unto them, who were not grieuously punished. As was Adam in Paradise, for seeking to be like unto God: and Herod, for receiving and applying to himselfe, the blasphemous praise of the people, crying, The voice of God, and not of man: but howsoeuer most fearefull iudgements befell Gods enemies, that thus sought to robbe him of his honour; yet Christs ende was glorious and blessed: which may move us to thinke highly of Scripture, as of the word of God.

The Second head from whence offences are taken, is the doctrine ofthe Church, grounded on the word of God. The offences hence taken are manifold: first, from a supposed newnesse of our doctrine: this is taken of the Papists, and especially of our own Recusants: for they say our doctrine is but of fourescore yeares continuance, since the daies ofMartin Luther: auouching also that for the space of fourteene hundred yeares, we cannot bring record of any Church that held and professed the doctrine, which we now teach and hold.

Now for the auoiding of this offence, two points must be remembred: I. that the doctrine of our Church for the substance thereof, is the doctrine of the Prophets and Apostles, Act. 2. 42. the doctrine taught by the Apostles concerning Christ, is made the foundation of the Church, and looke where this doctrine is rightly helde and confessed, there it is an infallible note of a true Church. Againe, the Apostles to justify their doctrine, had recourse to Moses and the Prophets, as we may see in the Acts of the Apostles in sundrie places: now the doctrine touching Christ held and received in our Churches, is confirmed by the testimonies of the Prophets and Apostles, and therefore for substance and doctrine is theirs. Secondly, we must knowe, that for the ground and foundation of Religion, our Churches agree with the Churches after Christ, which continued for the space of sixe hundred yeares: for wee doe not onely allow of the Apostles Creede, but of the foure generall Councells, and of their Confessions and Creedes, and that in the same manner and sense which they did; so as the religion of our Church is vniustly slaundered to be new.

The second offence taken from the doctrine of our Church, is from the supposed strictnesse and rigour thereof: we teach indeede, that a Christian man must wholly denie himselfe, his own will and desires, and resigne himselfe wholly unto Christ, to be guided by his spirit, according to the direction of his word. Now hence some would gather, that our doctrine permits not a man to laugh, or be merrie, or to doe any thing for his own delight; and hereupon they grow to contempt of Religion, counting the profession and practise thereof precisenesse; and therefore will not be bound unto it, but live as they list: and this is common among us.

The way to cut off this occasion of offence, is twofold: 1. we must know, that by the doctrine of our Church, it is lawfull for a manto be merrie, so it be in the Lord: Philip. 4. 4. Reioyce in the Lord alway (saith the Apostle) againe I say reioyce: Psal. 104. 15. God causes wine that maks glad the heart of man, and oyle to make his face to shine, and bread to strengthen his heart. Againe, God does put most glorious colours, and delightsome smells into the flowers of the field, no doubt for this ende that man might take his delight therein: yea, besides the skill of musicke, God has given to many a man, a voice more sweete and pleasant then is the sound of any musicall instrument, which were to no ende, if a man might not therewith cheere up his heart in a moderate delight: nay, laughter it selfe is the gift of nature, which was in Adam before his fall, and therefore is lawfull. But yet I say, mans reioycing must be in the Lord, to cut off many abuses of delight: for first, there be many that cannot be merrie, but in the practise of some sinne; if there be a thought of God or of his word, all their mirth is quasht. But we must endeavor our selues so to reioyce, that God may approoue thereof. Againe, I say, in the Lord; because sinne will soonest preuaile with a man, when he gives himselfe to delight and pleasures. This Job knew well, and therefore while his sonnes feasted each other, he offered sacrifices for them particularly every day: for (saith he) it may be my sonnes have sinned and blasphemed God in their hearts.

The second way to preuent the taking of this offence, is to resigneour selues wholly unto God, that he may doe his whole will in us and vponvs; so Christ said to his Disciples; If any man will come after me, let him denie himselfe, take up his crosse, and follow me: that is, wholly resigne himselfe to be guided by me: and Math. 13. 46. he that would get the pretious pearle, must sell all that he has and buie it. Rom. 12. 1. We are desired by the mercies of God, to give up our selues, both soules and bodies unto God: whereby we may see, that we have just cause to bewaile the case and condition of all such, as count religion precisenes: for they are like unto Ananias and Saphyra, who brought part of the sale of their possession unto the Apostles, and said it was all: so these men looke to be saved by Christ, they heare his word, and receive his Sacraments, and therin make as high a profession as any can doe; namely, that they will give themselues wholly to Christ: but when they are out of the assemblies, they show themselues to have dissembled with God: for they practise no such thing as they made show of: and therefore they may justly feare, least that befall them in their soules, which befell Ananias and Saphyra in their bodies, even sudden death: for they are lyers unto God himselfe.

Thirdly, others take offence at the crosse, which accompanies the syncere profession of true Religion: many like well of the doctrine of our religion, but yet they are loath to imbrace, and to professe the same, least they should be reproached for it in the world.

The way to cut off this occasion of offence is this, we must remember that the crosse endured for the Gospel sake, especially if we profit by it, is an infallible marke of a child of God. Heb. 12. 17. If ye endure chastening, God offers himselfe unto you, as unto sonnes: for what sonne is it, whome the father chastens not? In reason we finde this to be true: for say that two children be fighting in the streete, and there comes a man who taks one of them and beats him, but the other he lets alone: will not all men say, that the man is father to the child whome he beats? even so the Lord for our nurtering, will send crosses upon us, when we imbrace his Gospel: now if we shall profit by his corrections, and learne thereby to humble our selues under his mightie hand, then we begin to receive assurance of his fatherly dealing towards us his sonnes and daughters: and therefore we must be so farre from beeing hindred in the course of our holy profession by reproches and crosses, that they must be meanes to incourage us therein. Iam. 1. 2, 3.

As from the doctrine of the Church in generall, so from the parts thereof, doe many both learned and ignorant take occasion of offence; as first, from the doctrine of Gods predestination, whereby we teach that God has decreed the condemnation of some. This doctrine many doe renounce, as a doctrine of crueltie, and thereupon frame unto themselues priuate opinions, which will not stand with the word of God.

The way to auoyde this occasion of offence, is this; First, to graunt unto God himselfe so much in this case, as we will yeeld to mortal man in the like. Among our selues we allow of this libertie one to another, that a man may kill a flie, or a worme; and for his lawfull use and pleasure, kill sheepe, oxen, and other creatures, and yet be a mercifull man: shall we not then allow unto God, that he may glorifie his name, in the just and deserued condemnation and destruction of his creature? This is lesse then we grant to men, for a worme is something unto man; but a man is nothing in respect of God. Againe, among our selues, in some things we give libertie one to another to doe as we will, and yet thinke the action just and lawfull; much more then ought we to give freedom of will unto God in all his actions, without conceit of crueltie in any one of his workes; for all his workes are done in equitie. Secondly, it must be remembred, that we teach not, that God does simply ordaine some men to hell fire: but touching reprobation, our doctrine is this that God has decreed and purposed to glorifie his name, in the due and deserued condemnation of some: for in []an[] reprobation? God has two actions: First, he decrees to passe by some men, without shewing his eternal mercie unto them, and onely to declare his justice upon them; then after hee decrees, when they are by themselues fallen into sinne, to inflict upon them deserued condemnation for the same.

The vnlearned also, from this doctrine of Predestination, take occasion of most fearefull falling; for thus they reason: If I be predestinate to salvation, I am sure to be saved, let me doe what I will; and if I bee predestinated to condemnation, I am sure to be condemned, though I live neuer so godly; for Gods decree changs not, and therefore I will live as I list. Thus doe desperate persons imbolden themselues to sinne, and to cast away their soules.

The way to cut off this offence is this; they must remember, that inGods decree, the ende, and the meanes that bring men to that ende, goe alwaies together: and therefore, that such as are ordained to salvation, are ordained to the means thereof; namely to vocation, justification, & sanctification, Rom. 8. 30. The end and the means in Gods decree must neuer be seuered: Now righteousnes and holines in Christ, is the means whereby God has decreed to bring men to salvation: and therefore they sinne grieuously, that upon the immutabilitie of Gods decree, take occasion to live profanely. Hezekias is sicke unto deathyet God promises to adde unto his daies fifteene yeares: now if Hezekias had consulted with these men, they would have told him thus; be of good cheare O King, neither eate nor drinke, nor use any thing to cure your sore, or to preserue life: for you shalt certenly live fifteene yeares; God has saide it, and it must be done: but Hezekias taks no such course: nay, he vses the meanes both to cure his sore, and to preserue his life. And so did Paul, for his own and others preseruation, keepethe mariners in the shippe, who were the meanes upon the sea to bring them safe to land, though God had given unto him all that sailed with him.

The second speciall doctrine of the Church, whereat some take occasion of offence, is concerning the fall of Adam: for we teach, that God in some sort decreed his fall: whereupon some obiect, that we make God the author of sinne, considering his decree is vnchangeable. Now to preuent this offence, two Rules must be remembred: I. that Gods will may be distinguished. It is either generall, or speciall. Gods generall will is that, whereby he wills that sinne shall be, by his just permission. But Gods speciall will, is the approouing will of God, whereby he taking pleasure in any thing, will have the same done and brought to passe. Now we say not, that God willed Adams fall by his approouing will, but onely by his permitting will; because it was good in regard of God, that man should fall. II. We must remember, that Gods decree went before Adams fall, onely as an antecedent, not as a cause thereof: for the vnchaungeable decree and will of God takes not away the libertie of mans will, or of the second causes, but onely inclins and orders the same, as the first and highest cause of all.

The Third speciall doctrine of the Church, whereat offence is taken, is this, That man of himselfe can doe no good, but all goodnes and grace in man come from God. Hence our common people take occasion of loosenesse of life: for tell them that they must repent and believe, if they will be saved; their answer is, that they doe it so well as God will give them grace; all goodnes (say they) must come from God: yea, the wiser sort amongst us will not sticke to lay the fault of their loose life on God, who gives them no more grace. But for the auoyding of this occasion of offence, we must know; that when we are not able to doe our duties as we ought, and to pray, to repent and believe as God requirs, the fault is in our selues, and not in God: for we were created righteous in Adam, and in him, had power and grace to have done whatsoever God required at our hands: but Adam lost this power through his own default; and we in him lost it also: and therefore our inabilitie comms from our selues. Againe, we must consider that God gives grace indeede, yet not miraculously in Ale-houses and Tavernes, but then when men use the meanes to come by grace, and doe that which by nature they are able; that is, come and heare the word attentiuely, endeavoring to believe and to obey the same: for though the good vsage of the gifts of nature cannot merit any grace, yet ordinarily we may obserue, that in the use of meanes is grace received: Act. 2. 41. At one sermon there were converted three thousand soules, among the rebellious Iewes: Act. 16. 14. Lidias heart was opened in hearing Paul preach: and ordinarily men are converted in the meanes: for faith comms by hearing the Gospel preached, Rom. 10. 17.

The last point of doctrine, from whence many take occasion of offence, is the doctrine of justification by faith alone, without workes. Hence the Papists condemne our Church as an enemie to all good workes: and many hereby take occasion of a leud life, because good works must not justify them before God. Now to cut off this offence, we must hold and know, that good works and faith are disioyned in the worke of our justification before God; but they are conioyned in the whole course of our liues and conversation, both before God and man. No worke in man but faith is required to his justification, though in God there be respect to his own free mercie, and to Christs merits: but in our liues faith and works must goe hand in hand together. Now that these may thus be well distinguished, I show it plainely: In the fire is both heate and light, yet in the warming of the bodie the heate has force onely, and not light, though to many other vses it serve necessarily; even so in a child of God are required both faith and workes, but to justify him faith onely is required, though works be necessarie thorough his whole life: for they justify us before men, and winne unto us a testimonie of our justification before God, not onely in our own hearts, but from the Lord, Iam. 2. 21. and therefore we must not content our selues with a faith in speculation, voide of workes; but within the compasse of our callings, doe what good we can for Gods glorie, and the comfort of our brethren.

The Third head from whence offences are taken, is the state of the Church: first, in regard of the wants that be in the Church, and namely in this our Church. Hence sundrie men take occasion to condemne our Church as no Church, our Sacraments as no sacraments, our ministers as no ministers, and our people as no Christians; and therefore doe separate themselues from our Church, as beeing no true members of the Church of God. To preuent this occasion of sinning, three Rules must be obserued: first, that to believe and confess the doctrine of salvation,taught and deliuered by the Prophets and Apostles, is an infallible and inseparable note of a true Church of God: for Gods Church is nothing els, but a companie of Gods people, called by the doctrine of the Prophets and Apostles unto the state of salvation. This doctrine is the seede of regeneration, whereby men are begotten unto Christ; and it is that s[]ncere milke whereby they are fedde and nourished unto eternal life. Now I say, that this our Church of England (through Gods mercie) does maintaine, believe, and professe this doctrine of the Prophets and Apostles: for the proofe hereof, let him that doubts have recourse to our English confession, and to a booke intituled, the Articles of Religion established in the Church of England; in which are set downe the foundations of Christian Religion, allowed and held by all Euangelicall Churches. And further to show that this our profession is not in hypocrisie, but in truth; this our Church is readie to maintaine and confirme the same doctrine by the shedding of their blood, against all foes wha[]soeuer; and this thing indeede has beene the onely cause of all our disse[]tions with the Church of Rome: whereupon wee see there is just cause our Church should be reputed the true Church of God, and a good member of his Catholike Church.

Secondly, obserue the practise of Christ and his Apostles towardes the Church of the Iewes, which in their time without all doubt, was exceedingly corrupt: for the office and place of the high Priest was bought and sold, and through ambition and couetousnes became annuall; y[]a, there were two high Priests together at one time: all which were against Gods ordinance. Againe, the Scribes and Pharisies which were the Doctors of that Church, erred in some fundamentall points of doctrine, teaching justification by workes: and withal they greatly corrupted the law of God, both by their doct[]ine and traditions; and the Temple became a denne of theeues: and yet for all this, Christ did not separa[]e from that Church, neither taught his Disciples so to doe; but was present at their sacrifices and assemblies, and kept his Passeouer with them: and so did his Apostles, till they saw them of obstinacie and malitiousnes refuse the grace of God, off[]red unto them in the ministry of the Gospel. Now their example must teach us, that so long as our Church holds Christ, wee must esteeme it to be the Church of God, and not for some wants thereof depart from it.

Thirdly, all the reformed Churches in Europe doe with one con[]ent, honour our Church as a true Church of Christ; now their judgment is not slightly to be regarded, but to be preferred farre before the rash opinions of priuate men: for the Church has a gift of discerning in waightie ma[]ters; shee can judge of bookes of Scripture, which be authenticall, which not; shee can judge of spirits, and of doctrines; and therefore also can judge what companie of men is a true Church, and what is not: and this their judgment also must confirme us in this truth, that this our Church is a true member of Gods Catholik church. Now whereas some alleadge the wants of our Church, to make it no Church: I answer, though I will not excuse any default in it, wherein i[] is wanting, to that which Gods word requirs, but rather desire, that the righteousnes thereof may breake forth as the light, and saluationthereof as a burning lampe; yet this may be saide in behalfe of our Church, that the wants thereof are not such as doe anyway rase the foundation of religion, or of Gods holy worshippe, and so can not make it to cease to be a true Church, and therefore none ought to separate from it for such wants: and yet this hinders not, but that Gods servants may in a godly manner desire the Reformation of things that be amisse: for a good Church may be bettered; and we ought to striue after perfection.

The Second offence taken from he Church, is from the d[]uersitie ofopinions that be therein: for hence many reason thus; learned men be of so many opinions, that we know not what to follow; and therefore we will be of no religion, till the truth be established by some generall Councell, and all agree in one.

For the auoiding of this offence we must know; that though men dis[]er in sundrie opinions in the true Church of God, yet they all agree in the Articles of faith, and in the foundation of Gods worship: their difference is in matters beside the foundation, and therefore it must hinder none from receiving and embracing true religion. Againe, it is Gods will that there should be diuersities of opinions, yea scismes and heresies in his Church, that men might be proved, whether they hold the truth in synce[]itie or not: as we may see, 2. Cor. 11. 19. Deut. 13. 1, 2. Now in this []ase Ieremias direction must be obserued, Stand in the parting of the wa[]es (saith hee) and inquire for the olde and auncient way [] (that is, the doctrine of the Prophets) what God wills and commands by them and by his Apostles, and that we must follow with all good conscience. This Christ intended, whē he bade the Iewes tosearch the Scriptures, which testified of him: and this we must sanctifie by earnest prayer, as Cornelius did, Act. 10. 1, 2.

The third occasion of offence taken from the Church, is the miseri[]thereof: for the state of the Church is oftentimes in affliction, because it consists of such as are subiect to the contempt and reproach of the world. Hence sundrie are discouraged from ioyning themselues truely to the Church; and although this occasion of offence be not much among us, save onely in reproaches; yet it may be more: and therefore we must learne to preuent it, and to cut it off.

The way is this; we must believe and remember, that out of the churchthere is no salvation: In this regard, Noahs Arke was a true type of the Church; for as none were saved from drowning, that were out of the Arke, in the generall deluge; so none can be saved ordinarily from condemnation, that are out of the Church: for in the Church is Gods couenant of grace, with the Sacraments, which be the s[]ales thereof. In the Church is vocation, justification, sanctification, and the way to glorification; but out of the Church are none of all these, and therefore it is said, that God added to his Church daiely such as should be saved. In the Church is protection against all enemies, and from all iudgements, so farre forth as shal be for the glorie of God, and the good of the church: and in a word, in the Church is li[]e euerlasting; but out of the Church, is nothing but a feareful looking for of eternal woe & condemnation: and for this cause Moses chose rather to suffer afflicton in Gods church, then to enioy all the pleasures in the world, out of it: whose example wee ought to follow, and so shall not the miserie of the Church, be any occasion unto us to forsake the same, especially if wee consider, that the whole world will profit a man nothing, if hee loose his soule, Matthew, 16. 26.

The fourth offence taken from the Church is, from the Apostacieof some that live in the Church; for ordinarily in Gods Church are many Apostates, as in this our Church, many that were in times past Protestants, are become Papists, some Arrians, Sabellians, and some open Atheists, and blasphemers. Hence many, fearing their falls (as they pretend) dare not ioyne themselues to the truth, and the profession thereof. But to cut off this occasion, two rules must be remembred; First,that the falling away of any man, from the truth, is the worke of God, discouering an hidden hypocrite, 1. Ioh. 2. 19. They went out from us, but they were not of us, for if they had beene of us, they would have continued with us: but this is come to passe, that it might appeare they were not all of us. Secondly, consider that the beginning and continuance of our religion & salvation, stands on Gods free election, which is vnchangeable; and hereupon must we staie our selues touching our estate, when we see others fall away. 2. Tim. 2. 19. Paul comforts the Church, against the feare of griefe which they might conceiue, by the Apostacie of Himeneus and Philetus, which were two pillars amongst them, by this Rule; The foundation of God remains sure, and has this seale: the Lord knows who are his. Now because some might say, God indeede knows it, but we doe not: to this (I take it) the Apostle answers, when he saith, and let every one that calles upon the name of the Lord, depart from iniquitie: as if he should say, Looke that you call upon God for grace, and make conscience of all sinne, and by this you shall know your selues to belong to God; which thing when once you know, then staie thereon, for Gods calling is vnchangeable.

Againe, as these occasions are taken from the whole Church in generall, so more especially, some take offence from seuerall things therein; as first, from the wants that be in ministers, both for judgment anddoctrine. Hence politicke carnall men plead thus; Preaching is full of imperfection, therein men publish their own errors; but the written word contains in it the sermons of Christ, and of his Apostles, which are most perfect: and therefore it is best to content our selues with the Scripture read, and to heare no preaching by men.

To cut off this offence, wee must remember, that the preaching of the word, though it bee by sinnefull man, is Gods holy ordinance, prescribed and enioyned as solemnely, as any morall precept is, either against murther, or adulterie: for from the beginning, till the Iews came to mount Sina, God himselfe preached to his Church, which was then contained in some fewe families. But from that time, because the people could not abide the voyce of God himselfe, it pleased him to ordaine the ministry of the word, by the hand of sinnefull man. Now it beeing Gods own ordinance, unless we will make our selues wiser then God, we must subiect our selues thereto, with all reuerence, albeit it be deliuered by sinnefull man. Thus Cor[]elius did, Act. 10. 33. and the Thessalonians, 1. Thess. 2. 13.

Secondly, many are offended at the liues of ministers, and from the wants that be in them, whether in deed, or in suspition onely, many take occasion to contemne their doctrine; thinking, as the Rulers of the Iewes said to the blind man; you are altogether borne in sinne, and doest you teach us? Now to cut off this occasion, two things must be remembred. First, we must distinguish of every Minister, and consider in him a double person; both that he is a sinnefull man, subiect to many infirmities, as we our selues are; and also that he is the Lords Ambassadour, sent in Gods name to deliuer his will unto us. Now looke, as we honour the Embassadour of a Prince, though his person be vile and base; so much more ought wee to reuerence the Embassadour of God himselfe, and receive his doctrine, as from God, though for his person, he be subiect to manifold infirmities. Secondly, we must consider, that it is Gods wil and commandment, that though ministers be manifestly faultie and sinnefull, yet their ministry must be received and obeyed carefully. Math. 23. 2. The Scribes and Pharises sit in Moses chaire (saith Christ,) all therefore that they bid you obserue, that doe, but after their workes doe not. Phil. 1. 15. Some preach Christ of enuie (saith Paul) and not in sinceritie, but yet the Apostle reioyced therein, because Christ was preached every manner of way, verse 18. And therefore, as we doe not refuse meate for our bodies when wee bee hungrie, though a wicked person have dressed it, so must wee not refuse or contemne the word of God, the food of our soules, for the sinnes of the party that deliuers it.

Thirdly, many take offence at the lenitie of the Church, towards offenders, and for the presence of wicked persons at the Lords table, doe refuse to communicate with the Church: now albeit men should not be admitted hand ouer head, to the Lords Table, but scandalous persons ought to be restrained; yet the want thereof, ought not to keepe the godly from this Sacrament: for another mans evil conscience cannot defile your good conscience, another mans sinne cannot hurt you, unless you doe some way communicate with him therein. Christ was more carefull in his duty, then euer man was, and yet hee communicated with the wicked Iewes, Scribes, and Pharises, in the service of God, under the Law.

The fourth head from whence offence is taken, is the state of the wicked,principally in regard of their prosperitie. Hence some holy ones suspect their own estate and religion, as either not good, or not regarded of God. This befell Dauid, Psal. 37. when hee sawe the prosperitie of the wicked, and their increase in riches, with peace, and ease, hee said, Certainly, I have clensed mine heart in vaine[]nd washed my hands in innocencie. Hence also Jeremiah reasons with God, why the way of the wicked should prosper, and they bee in wealth that transgresse rebelliously. Hence vndoubtedly at this day, many call into question the good prouidence of God. Now the way to cut off this offence, is to enter into the sanctuarie of God, as Dauid did; that is, to come to the assemblies of Gods people, where the word is preached, for there a man shall see the manifold reasons, why God will have his own people afflicted, & also the fearefull end of the pleasures of the wicked; namely, a fitting of them to further destruction. Againe, from this same ground, doe many rich men take offence; for hauing the world at will, they blesse themselues with this perswasion, that God loues them, and thereupon take occasion to condemne all religion, and to goe on in the pursuite of worldly profits and delights. And this is one maine cause, why among the rich, we have so few good and sound Professors; because that from a false ground of outward things, they perswade themselues of Gods loue & fauour. But to cut off this offence, we must remember that mans case is the more fearefull, when he wants all crosses; for God chastens every child whom he receius, Heb. 12. 6. & it is a marke of Gods child, to be in affliction, if he profit thereby: the stalled oxe comms sooner to the slaughter, then the oxe that is under the yoke; and the sheepe that gos in fat pasture, comms sooner to the shambles, then that which gos on the bare commons: so oftentimes God fatts the wicked with the blessings of this life, as hee did the rich glutton, that he may more justly condemne them in the world to come. Lastly, we must remember what Salomon saith, No man knows loue or hatred, of all that is before him: that is, of all outward things: all things fall alike unto all, both good and bad: & therefore no man must so blesse himselfe with his outward estate, that he be drawne to esteeme of religion, as a thing needlesse or superfluous.

_Verse 31._It has beene said also, whosoeuer shal put away his wife, let him give her a Bill of diuorcement._32._But I say unto you, whosoeuer shall put away his wife (except it be for fornication) causes her to commit adulterie: and whosoeuer shall marie her that is diuorced, committs adulterie.

Our Savior Christ proceeding further, to restore the seauenth commandment to his perfection, does here confute a false interpretation of a Politicke law of Moses, given by the Scribes and Pharises. For this ende, first he laies downe the wordes of Moses politicke law; but yet so, as containing in them the false interpretation of the Iewish teachers, ver. 31. then hee opposes the truth of God, against their false interpretation, and maintains the first institution of mariage, v. 32.

For the first, Moses politicke law was, That hee which put away his wife, should give her a Bill of diuorce. This law the Iewish Teachers did falsly interpret; for the better perceiuing wherof, these three points are to be handled, touching Moses politicke law: 1. what kinde of law it was: 2. the straitnesse of that law: 3. what effect and force it had. For the first, the law is set downe, Deut. 24. 1. when a man maris a wife, and she finde no fauour in his eies, because he has espied some filthinesse in her; then let him write her a bill of diuorce, and put it in her hand, and send her out of his house. This law was not morall, but ciuill, or politicke, for the good ordering of the common wealth. Now among their particular lawes, some were laws of toleration, and permission, which were such as did not approoue of the evil which they concerned, but did onely tolerate and permit that evil which could not be auoided, for the preuenting of a greater euil, which otherwise would fall out. As when the sea has made [] breach into the land, if it cannot possibly be stopped, the best course is, to make it as narrow as may bee. Such was the law concerning vsurie, Deut. 23. 20. permitting the Iewes to exercise it upon a stranger, but not towards a brother: and the like was the law touching polygamie, Deut. 21. 15. If a man had two wiues, the one hated, the other loued, and they both have borne him children; if the first borne be the sonne of the hated (though shee were maried to him the latter) yet her seed was legitimate, and her sonne had the right of the first borne. In both which lawes were tolerated, that which God condemned, onely for the preuenting of a greater evil. under this sort comes our law of vsurie, for taking tenne in the hundred, not approuing but permitting so much, for the auoyding of greater vsurie. unto this kind, the Papists would reduce their law of permitting Stewes, for the preuenting of greater sinnes; but that law can have no title to such permission: for a law of permission, is to diminish that evil, which by man cannot possibly be cut off altogether: now that sinne which they would preuent by their Stewes, might be cut off among them, if they would give allowance to Gods own ordinance of lawfull mariage, unto all sorts and sexes. So likewise this law of Moses for diuorce, was a law of permission, not approouing of the giving a bill of diuorce for every light cause, but tolerating of it, for the preuenting of greater mischeife, even of murther: for the nature of the Iewes was this; if a man once tooke dislike to his wife, he would neuer be at rest till he had shed her blood, if they might not bee parted asunder. Now this law of diuorce, was given to restraine this great evil, for hereby a man was tolerated to put away his wife, when shee found no fauour in his eies, lest hee should kill her; yet so, as he gaue her a bill of diuorce, wherein hee must set downe the cause why hee put her away: whereby also, many were restrained from putting away their wiues, because it was a great shame, for a light occasion, so highly to transgresse Gods holy institution, who made them by mariage, one flesh. The truth of this may appeare by the Lords own complaint, against his people, to whom he speaks, as to a wife that had forsaken her husband, without a cause on his behalfe, Isaiah 50. 1. Where (saith he) is that bill of your mothers diuorcement, wherby I sent her away? As if he should say, I gaue her no bill, but her departure and separation from mee, is by her own sinnes: which phrase shews what was the custome of the Iewes in this case.

II. Point. The straitnesse of this law appeares in this, that the man onely was permitted to give this bill unto his wife, but the wife might not give it to her husband; for Moses saith, Whosoeuer shall put away his wife: neither is there any place in Scripture, to prove that the wife had this libertie, so to deale with her husband. If it bee asked, whether the wife in a just cause, as for adulterie, had not the like libertie: I answer, If we respect Gods institution touching mariage, the right of diuorce is equall to them both; for in regard of the bond of mariage, they are equally bound one to another. Here indeed this libertie is permitted onely to the man, by this politicke law, not that he had more right, but to preuent the evil, of the hardnesse of his heart, who taking displeasure at his wife, would rather spill her blood, then continue with her. If it be alleadged, that a man is the womans head: I answer, that is for regiment and direction in her place, but not in regard of breaking the bond of mariage, whereby he is bound to his wife, as well as she to him, as the Apostle teaches, 1. Cor. 7. 4.

III. Point. The force and effect of this law was this, It made the Bill of diuorcement for any cause given, to be tolerable before men; & mariage after such a diuorce, lawfull and warrantable in the Courts of men, Deut. 24. 4. But yet in the court of conscience before God, the diuorcement it selfe, and second mariages made thereupon, were both unlawful; for God hats this separation, Mal. 2. 15. And whether partie soeuer maris another upon this diuorce, commits adulterie, Matth. 19. 9. This must be remembred, for the true understanding of this law of Moses; the first words whereof, are a permission, to this effect; If a man do conceiue such a dislike against his wife, as that he wil not abide with her, but will needes put her away, then he may; but yet so, as hee give her a bill of diuorce: which does not acquit him before God, but before men onely.

Hauing thus showed the true meaning of this law, it remains now to see what the Pharises taught touching diuorce. Their doctrine was this, that hee which gaue a bill of diuorcement unto his wife, for any light occasion, was thereby acquitted from her before God; and thereupon might marie another, without the guilt of adulterie: and also that another man might lawfully marrie her that was thus diuorced. That this was their meaning, may appeare by the contrarie answer of our Savior Christ, wherein he crosses and confuts this their interpretation, in the words following.

_Verse 32._But I say unto you, whosoeuer shall put away his wife, (except it be for fornication) causes her to commit adulterie: and whosoeuer shall marrie her that is diuorced, committs adulterie.

Here Christ answers not to Moses law, but to the corrupt interpretation of the Scribes and Pharises, whereby they depraved that law. By fornication Christ means, not every sinne of that kinde, but onely the sinne of adulterie; or that which is greater in that kind, namely incest. Adulterie, is a sinne that is committed by two parties, one whereof is either maried, or espowsed, as has beene showed before. Causes her to commit adulterie:] That is, gius her occasion to marie againe, and so to commit adulterie; because their first bond remains stil: and he that maris her that is diuorced:] that is, for any small cause, & not for adulterie, he also commits adulterie.

Here then two points are set downe; First, that he who puts away his wife for any light cause, causes her to commit adulterie. Secondly, hee that maris her that is diuorced, committs adulterie. Yet unto both these, Christ putts an exception in the case of adulterie. The Papists and some others, would restraine the exception to the first part of the sentence, and make it a negation, to this effect; He that puts away his wife, beeing no fornicator, &c. But the truth is, that the exception belongs to the whole answer of our Savior Christ, denying diuorce, save onely for adulterie; and permitting no mariage after diuorcement, save onely where the diuorce is for adulterie.

First, whereas our Savior Christ opposes unto this politicke law of Moses, concerning diuorce, the law of nature, touching mariage, Ge. 2. 24. He gius us an excellent distinction between all politicke laws, and the law of nature, which is the morall law; for that is a law of eternal equitie, commaunding good, and forbidding evil simply, without respect of man: but politicke lawes are tempered according to the cōditions of men, and though they doe not approoue, yet sometimes they permit evil, for the auoyding of greater mischiefe: yea, they tolerate that, which before God, and in conscience is condemned. This point must teach us, not to content our selues with performing obedience to the politicke lawes of men, for the lawes of men may tolerate that which Gods law does condemne: so the law of this Land in practise tolerates vsurie, but vsurers must not hereupon thinke that all is safe & well with them, and that they sinne not in taking ten in the hundred, because the law of the land permits it; for our law tolerates that, for the preuenting of greater vsurie, when as the law of God does utterly condemne the same. Againe, our laws are open for men to goe to law at the first, upon every light occasion, without seeking former means of agreement; but yet such men as doe so, are guiltie of sinne before God, notwithstanding their libertie by our politike lawes. Some politike lawes also tolerate contracts of mariage, made without consent of parents; yet such children sin against the law of God, for herein God requires childrens subiection to their parents and gouernours. And the like might be showed in many other points, so that it is no sufficient justification of our actions, to say the lawes of men allow us so to doe.

Secondly, hence we may learne, that a man cannot lawfully and with good conscience put away his wife, except it be for adulterie; the text is cleare both heare, and also Math. 19. 7. which confuts the ciuill laws of some countries, & the popish constitutions, that allow other causes of diuorce, besides adulterie. Here they obiect sundrie things, in their defence against this doctrine. As 1. the saying of Christ, Whosoeuer forsaks Father or Mother, wife, &c. shall receive much reward, Math[] 19. 29. Here (say they) is diuorce for religion allowed. Ans. Christ by forsaking, means not that separation which is made, by giving a Bil of diuorcement; but that which is caused by imprisonment, banishment, or by death.

2. Obiect. 1. Cor. 7. 15. If the vnbeleeuing depart, let him depart; a brother or a sister is not bound in such things. Here (say they) is another cause of diuorce. Ans. The malitious and wilfull departing of the vnbeleeuer, does dissolue the mariage; but that is no cause of giving a bil of diuorce: onely adulterie causes that. Here the beleeuer is a meere patient, and the diuorce is made by the vnbeleeuer, who vniustly forsaks, and so puts away the other.

3. Obiect. Titus. 9. 10. Auoide an heretake after once or twice admonition. This (say they) is spoken to all Christians; and therefore for heresy, may a bill of diuorce be given. Ans. First, that commandemēt is not given to every priuate person, but to the ministers of the church, who after one or two admonitions, are to excommunicate and cut off all heretikes from the Church. Secondly, it hindrs not, but that the bond of mariage may remaine sure and firme, though one of the parties be cut off from the Church; for the beleeuing husband must not forsake his vnbeleeuing wife, if shee will dwell with him: 1. Corinthians, 7. 12.

4. Obiect. After mariage, one partie may have a contagious and incurable disease, which may cause the other to give a bil of diuorce. Answer. A contagious disease may cause a separation for a time, but no diuorce; and if that disease bee incurable, and disable the partie from the duty of mariage, then such parties must thinke themselues, as it were, called of God to live in single life.

5. Obiect. But maried persons may seeke to spill the blood one of another, and therefore it is good to give a bil of diuorce, to preuent that euil. Answer. Such enmitie may cause a separation for a time, till reconciliation be made, but the bond of mariage must not therefore bee broken.

6. Obiect. Death maks a diuorce. Ans. Death indeede ends mariage estate, and setts the partie living free, to marrie in the Lord, where he or shee will; but this comes not by diuorce given of either partie: so that the conclusion still remains firme, that a man with good conscience cannot give a bill of diuorce for any cause, but for adulterie: and therefore those lawes which permit diuorce for other causes, are greatly faultie before God. If any shall aske, whether mens laws may not make more causes of diuorcemēt, then this one? I answer, no; for mariage is not a meere ciuill thing, but partly spirituall and divine, and therefore God onely has power to appoint the beginning, the continuance, and the end thereof. If any yet aske, why Idolatrie & Magycke, which be greater sinnes then adulterie, may not breake mariage? Ans. They are greater indeede, against God, but not in this ordinance of mariage; for the sinne of adulterie, breaks onely the bond of mariage, which may remaine still betweene two parties, though one be an idolater, a witch, or an Atheist. Now considering that Adulterie is so great a sinne, that it cuts of the knot off mariage, above all things, those persons that are called to this estate, must take heede of all sinnes, so of this especially.

Thirdly, here may be asked, whether after diuorce for adulterie, the parties diuorced may marrie againe, without committing adulterie? This point has bin diuersly discussed, wee will consider the reasons on both sides; First, for the lawfulnes of it, especially to the party innocent.

1. From Christs doctrine in this place; for in his answer to the false interpretation of Moses politicke Law, touching diuorce, hee first propounds a generall rule, and then puts an exception thereto: the nature of which exception is, alwaies to implie and put downe the contrarie to the generall rule. As in this place; the generall rule is, Whosoeuer putts away his wife, causes her to commit adulterie; & hee that maris hercommitts adulterie. The exception then must bee contrarie; namely, that in the case of adulterie, hee that puts away his wife, lawfully conuicted thereof, causes her not to commit adulterie; neither he that maris her that is diuorced, does commit adulterie. If it be said, that Christ propoūdeth two rules, one for the case of diuorce, the other for the case of marying after diuorce; & applys his exception for adulterie only to the case of diuorce, and not to the case of mariage after diuorce. Ans. As the exception for adulterie, is here in this chapter joined with the case of diuorce; he that putts away his wife, except it be for fornication, &c. so in the 19. cha. v. 9. the same exception for adulterie, is expresly applied not only to the case of diuorce, but also to the case of mariage after diuorce; saying, Whosoeuer shal put away his wife, except it be for fornication, and marie another, committs adulterie: so that if in this place the exception make the diuorce lawfull for adulterie, then in the 19. chapter, it maks it lawfull to marie againe after such diuorce, without the guilt of adulterie. 2. The innocent partie is not to bee punished for the wilfulnesse of the offender, and therefore the partie that is faultlesse may with good conscience marrie againe, after lawfull diuorce. 3. God has prouided mariage to bee a remedie against incontinencie for all persons, 1. Corinth. 7. 2. But if parties lawfully diuorced, might not marie againe, then they should want this remedie, and bee depriued of this benefit. If it be said, they may reconcile themselues each to other, and so have remedie. Answer. But what if the partie offending live in adulterie still, then the partie innocent cannot in conscience ioyne him or her selfe to the other, and reunite the bond of matrimonie; for that were too much lenitie, towards so foule a crime: and a sinne against God, for want of Christian reconciliation, which requirs that this revniting should bee in the Lord, and not in the flesh alone. 4. The phrases of Scripture used by the Holy Spirit, concerning mariage after diuorce, restraining it to some cases, and allowing it in others, seeme to take it for granted, that after lawfull diuorce, it is no sinne to marrie againe.

Reasons alleadged on the other side. First, Christs generall saying, Whosoeuer putts away his wife, and maris another, committs adulterie. Hence some inferre, that there may be no mariage at all after any diuorce. But they abuse that Scripture, for though Saint Marke put downe no exception; yet Matthew has made supply therof in two places, Chapter 5. 32. and 19. 9. Now the Gospels were penned by seuerall men, that that which was not fully expressed by one, might bee supplied by another, that so by conferring writer with writer, the whole truth might be made manifest.

Secondly, Matth. 19. 6. Whom God has coupled, let not man put asunder: Therefore after diuorce, they stil remaine man and wife, before God, and may not marrie to others. Ans. The partie offending breaks the bond of mariage, and so sinns grieuously against that commandment: but the partie innocent marying againe after lawfull diuorce, only taks the benefit of that libertie, whereto God has set him free, through the unlawful breaking of the bond, by the partie offending.

Thirdly, Rom. 6. 2. The woman is bound to the man while he lius, and therefore may not marrie againe after diuorcement. Ans. That place must be understood of the state of mariage, continuing vndissolued till death: but in the case of adulterie, the bond of mariage is broken; and therefore that hindrs not, but mariage may bee after lawfull diuorce.

Fourthly, 1. Corinth. 7. 10, 11. Let not the wife depart from her husband, and if shee depart, let her remaine vnmarried, and be reconciled unto her husband, and let not the husband put away his wife. Here (say they) is a plaine place against mariage after diuorcement. Answer. The Apostle speaks of departure, and putting away, for other causes then adulterie; as for hatred, dislike, &c. which indeede are no sufficient causes of diuorce, and therefore they that separate therupon, ought not to marrie.

Fiftly, The bond of mariage, is a resemblance of the coniunction that is betweene Christ and his Church, which is inseparable and eternal; and therefore mariage also is inseparable. Answer. That resemblance stands not in every thing, but in this, That as in mariage two are made one flesh, so spiritually Christ, and every true member of his Church become one; and that as Eue was taken out of Adams side, and made flesh of his flesh, and bone of his bone; so the Church springs as it were out of Christs bloode, which issued from his side: for else, if their reason were good, wee might say that mariage should be eternal, in the life to come; because the union of Christ with his Church, is eternal: which we know to be false, for in the resurrection men mary not, but are as the angels of God.

Sixtly, If parties diuorced might mary again, their children should be miuried, hauing step-fathers or step-mothers in stead of their own naturall parents. Ans. This reason is not sufficient to disallow diuorce, or mariage after it; for by the same reason we might delude all the iudicial lawes of Moses, and of all countries, which impose death for sundrie crimes, because thereby some children should loose their parents; but justice must be justice with all men, though the posteritie have hinderance by the execution thereof. Quest. But what if the lawes of some countries forbid mariage after diuorcement? Ans. Yet the libertie of conscience remains still, for this beeing given of God cannot be taken away by men; and therefore when men have freedome from the Magistrate, they may with good conscience marie againe after lawfull diuorce. And yet here we must know, that diuorcement, or mariage after, must not be done priuately by man and wife upon their own heads; but by order of law, before the Magistrate, according to the custome of that Church or Commonwealth whome it concernes. Againe, there be some particular causes which may justly hinder mariage after diuorce: as first, if the parties reunite their bond againe by reconciliation; for the knot broken by adulterie, may be reunited by the consent of the partie innocent. Secondly, when the one partie is a manifest cause of the Adulterie of the other, and so becomes an accessarie to the others offence: for it seemes vnequall, that he who has put his hand to the committing of a sinne, should reape any benefit or priuiledge by the same. And therefore I say the partie innocent has freedome in this case.

_verse 33._Againe, ye have heard that it was said to them of olde time, you shalt not forsweare your selfe: but shalt performe yours oathes unto the Lord.34. But I say unto you, sweare not at all, &c.

Our Savior Christ hauing restored the seauenth commandment to his true sense and meaning, does here proceede to doe the like unto the third commandment; obseruing herein the same order that he did in the former: for first, he lais downe the false interpretation of the Scribes and Pharisies given to this commandment concerning swearing, v. 33. and then deliuers the true doctrine of an oath. v. 34. The corrupt sense given by the Scribes and Pharisies, is propounded in the words of the Holy Spirit, Leuit. 19. 12. Deut. 5. 11. you shalt not forsweare your selfe, but shall performe yours oathes unto the Lord: which are not here taken in that true meaning wherein Moses set them downe, but in the false interpretation of the Iewish teachers: whereof that we may the better judge, let us search out the true meaning of Moses law concerning an oath: for which ende we must first see what periurie is; then propound the kinds of periurie; and lastly, show the grieuousnes of this sinne.

I. Point. In periurie there must be two things: First, a man must affirme or auouch something against his own minde, his own meaning, purpose, intention, or perswasion. When a man knowes a thing to be true, and saith it is true; or knows a thing to be false, and saies it is false, and swears thereto, this is no periurie, because his speech is answerable to that which is in his minde: but when a man knowes a thing to be true, and auouches it to be false; or knowing a thing to be false, auouches it to be true, upon his oath; this is periurie: because in so doing, he speakes against his minde and perswasion. Secondly, in periurie there must be an oath; it is not periurie to speake a thing that is false, unless he also sweare to the thing he speaks falsly, against his minde: and yet every oath maks not direct periurie, unless it bee a binding oath; for a man may sweare to a thing that is unlawful, and after alter his minde, and not performe his oath, without the guilt of periurie: as if a childe beeing under age, doe binde himselfe by oath to marrie without his parents consent; but comming to riper yeares, does better consider of the matter, and subiects himselfe to his parents disposing, who marrie him to another. Now though he sinned in so swearing, yet he is not periured, because the oath was not a binding oath; for a childe under yeares has not power to take an oath.

II. Point. That wee may yet better judge of this sinne, wee must knowe that there be three kindes of periurie: First, when a man confirms by oath, that which he knowes, or thinkes to be otherwise; as when hee takes an oath that a thing is true, which he knowes to bee false; that a thing was thus, which hee knowes was otherwise. Secondly, Deceitfullswearing is periurie, when a man, either about things past, or to come, sweares contrarie to the true knowledge and purpose of his own minde. Example of this wee have in the Romish Priests, who both defend in writing, and practise in action, this deceitfull swearing; for beeing brought before the Magistrate, and made to sweare to this demaund, or such like; Whether they said Masse, or knewe where Masse was said at such a time? They answer upon their oathes, That they did not, or knewe not, (though indeede they did) which is according to their doctrine, That unto dangerous Interrogatories a man may frame a safemeaning unto himselfe, and sweare to it: as in the former instance, they sweare they knewe not where Masse was said, meaning, to reueale it to the judge. But this is flat periurie; for their oath is given them to answer according to the meaning of the Magistrates demaund: and if a man might lawfully frame a meaning to himselfe, in swearing, hee might easily delude all truth, and so should not an oath for confirmation, be the ende of strife; but the breeder thereof, through surmise of false meaning in him that swears. The third kind of periurie, is The breaking of a binding oath; as when a man upon his oath promises to doe a thing that is lawfull, and does it not: yet this is not alwaies periurie; as First, If God after the oath taken, make the thing promised, impossible to be done: as if a man sweare to make another his heire, of such and such lands; now dwelling by the Sea side, the Sea breaks out, drownes all his land before he dis; Is this man periured, because he performed not his promise bound with an oath? no verely; for God made the thing impossible. Secondly, if a man be bound in conscience to breake his oath: Thus Dauid swearing rashly to slaie Nabal, and his familie, was yet staied from so doing, by Abigals counsell, and brake his oath, and gaue God thankes for it; for indeed his oath was unlawful, beeing the bond of iniquitie, and the doing of it had beene the doubling of his sinne.

Here it may well be demanded, whether those that are sworne to the Statutes and lawes of societies and incorporations be periured, if they breake the same? Ans. The Statutes of incorporations bee of two sorts; some are of the foundation of societies, without which the incorporation cannot stand, and these (not beeing against the word of God) cannot be broken without the guilt of periurie: others, are Statutes only of outward order and decencie as touching apparel, gesture, and such like: as in some incorporations the Statutes require, that every man therein should weare the round cap: hereunto many are sworne, who alwaies weare it not: now (though I say not that they are faultlesse altogether) yet they are not periured; because this Statute of order, binds not a man simply, but either to obedience, or to paie the mulct; which if a man be content to paie, he satisfies the Statute, and benefits the societie, as much as if he kept the Statute.

Hauing showed what periurie is, with the kinds thereof; let us see whether we be free from it. After examinatiō it will appeare, that mens liues are full of periurie; for where is much swearing vsually, there cannot but be much periurie: because they that sweare in their common talke, doe forget their oathes, as they doe their communication. But say we are cleare from periurie, yet are wee in danger of Gods heauie iudgements, for the breach of our vow in baptisme; wherein wee promise to believe in God, & to serve him, forsaking the world, the flesh, and the diuell: now the breach of this vow, is as ill as periurie, for therefore may Baptisme be called a Sacrament, because of the oath and vow, which a Christian makes to God therein; for the word Sacrament properly betokens the oath which a Souldier maks to his Captaine for his fidelitie. The breaking of Iosua his oath unto the Gibeonites, by Saul,caused 3. years dearth, and was not satisfied, but with the blood of 7. of Sauls kindred. And Zedekias periurie to the King of Babel, was one cause of the Lords fierce wrath against Jerusalem, and the Princes thereof. Now shall one mans periurie cause such iudgements? and shal we not thinke, that among other sinnes, this our periurie unto God, in breaking our vow in Baptisme, brings upon us Gods heauie wrath, by plague, famine, and vnseasonable weather? Wherefore let the consideration hereof, perswade us to repentance, and to a more conscionable care of performing our vow unto God.

III. Point. The grieuousnesse of this sinne of periurie, which here the Lord forbids, appeares by these three sinnes which are contained in it. First, the vttering, or maintaining of a lie. Secondly, the calling on God to be a witnesse unto a lie; wherein men doe, as much as in them lis, set the diuell himselfe, the father of lies, in the roome of God, and so greatly robbe him of his honour and maiestie. Thirdly, in periurie a man praies for a curse upon himselfe, wishing God to bee a witnesse of his speech, and a judge to reuenge, if he sweare falsly; so as herein a man is his own utter enemie, & as much as in him lis, does cast both bodie and soule to hell.

Quest. Seeing this sinne of periurie is so great, whether may such a man be put to his oath, as is certainely thought will periure himselfe, if he be put to sweare? I answer, men that put others to sweare, are either priuate persons, or publike Magistrates: a priuate man for his own priuate cause, may not put such a man to his oath; for hee should have greater care of Gods glorie, and of the other mans soule, then of his priuate gaine: and therefore ought rather to depart from his temporall right, then suffer his brother so to dishonour God, and to hurt his own soule. But if a Magistrate bee to put such a man to his oath, as is verely thought will periure himselfe, he may lawfully doe it; but yet he is first, to aduertise the partie of the waight of an oath, and of the fearefull sin of periurie; and then, if the order of Law and justice so require, he may minister an oath unto him, leauing the euent to God: for the execution of justice must not staie on mans misdemeanour, nor waite, till they make conscience of sinne; for if it did, no common wealth could stand, no warre could bee made: Moses and the Leuites executed vengeance upon the idolatrous Iewes, without waiting for their repentance

But shall performe yours oathes unto the Lord. These words are not set downe in any of Moses bookes, but are a collection from the former law of Moses, gathered by the Iewish Teachers; which collection, though it be not expresly set downe, yet is it the very sense of the Law: for if a man cannot without periurie breake a lawfull binding oath, then that Law which forbidds periurie, binds man to performe all that he has lawfully sworne unto God.

Here then in this collection of the Iewish Teachers, is set downe an excellent point, touching the straitnesse of the bond of an oath. In every lawfull oath, there is a double bond; First, it bindes one man to another, for the performing of the thing hee swears to doe. Secondly, it bindes a man unto God, for he that swears, inuocates God as a witnesse, and a judge of the truth of his assertion; and hee stands bound unto God, till the thing sworne unto, bee performed, if it bee lawfull and possible. And herein the Pharises are good Teachers, and from this their collection, we learne sundry points.

First, that if a man take an oath, though hee were constrained thereto by feare, yet it must bee kept, if it bee of things lawfull and possible; because in an oath a man stands bound unto the Lord: as if a man sweare unto a Thiefe, for the saving of his life, that hee will bring him some money, or other bootie, of his own goods; this he is to performe, because the losse is but priuate; but if hee were sworne further, not to detect the Thiefe, that were a bond of iniquitie, tending to the hurt of the common wealth: and therefore such an oath a man ought not to take; and if he doe so sweare, yet he must not keepe it, but repent of his rash oath.

Secondly, if a man be brought to sweare by error, beeing ouertaken by another, yet if it were of things lawfull, within his power, it must bee kept: so did Iosuah to the Gibeonites, and the breach thereof by Saul was grieuously punished, as we showed before.

Thirdly, if a man sweare unto a lawfull promise, and it fall out, that the keeping of his oath procure him great temporall losses; yet the oath must be kept, because therein hee is bound unto God: This Dauid nots for a propertie of him that must rest in Gods holy mountaine, to keepe his promise whereto he is bound by an oath, though it turne to his own hindrance, Psal. 15. 4.

Fourthly, here wee may see, that the doctrine and practise of the Church of Rome is wicked and damnable: They teach, that the Bishop of Rome, by the power of the Keyes, may free a man in conscience from the bond of a lawefull oath: Indeede, if the bond were onely betweene man and man, it were something; but beeing betweene God & man, he that will dispense therwith, must be above, or at least equall to God himselfe. The Pharisies doctrine was farre better, who taught that mens oathes must be performed unto God, without dispensing therewith. And therefore our English Priests who before have sworne to the Supremacie of this state, and now are reconciled to the Pope, are statly periured persons, and so to be held.

But howsoeuer the Pharisies make this one good collection, yet they erre grossely, in their further meaning and expounding of this law: for when as God forbidds a man to forsweare himselfe, hence they gather; first, that it was lawfull to sweare ordinarily in common talke, even by the name of God, so that they sware truly, and did not forsweare themselues: that this was their meaning, will appeare in Christs answer. Secondly, hence they gathered, that the law spake nothing of indirect oathes: for they made two kinds of oathes: direct by the name of God, and indirect by the creatures. And as they held that a man might sweare directly by the name of God without sinne in common talke, so they taught, that swearing indirectly by the creatures, as by heaven, by the temple, the head, Altar, and such like, was nothing; neither the breaking thereof was any periurie, as Math. 23. 16. And like unto these Iewes are Popish teachers, who hold that men m[illegible] are not onely by the name of God, but by holy things, as by the []de, the Masse, Saints, and Angels, if they be not abused.

vers. 34. But I say unto you, sweare not at all, neither by heaven, for it is the throne of God, &c. Here Christ confuts the false interpretation of the Iewish Teachers. And his answer is propounded, first, generally; sweare not at all: then particularly in the words following to the 38. verse. The wordes of his generall answer are somewhat hard, and peruerted by many; therefore that we may come to the true sense thereof, two points are to be considered. First, what it is to sweare: then, how farre forth Christ forbidds swearing. For the first, we shall best conceiue of an oath by the parts thereof. In an oath be two things:Confession, and Imprecation. Confession is threefold; though for outward forme the words of an oath be few. 1. A man confesses, that that which he swears is true in his conscience: 2. that God is a witnesse not onely of the outward action and speech, but also of his particular conscience: and 3. that God is an omnipotent judge of all, and of him that swears, able to justify him if he sweare truly, or otherwise to condemne him eternally if he sweare falsly. Imprecation, the second thing in an oath, is a prayer to God for two things First, that God would be a witnesse with him that swears, to testifie that he swears truly, and according to his conscience: so Paul did, Rom. 9. 1. Ispeake the truth in Christ, I lie not: my conscienc[] bearing me witnesse in the Holy Spirit. Secondly, a man praies, that God would become a judge to curse him with eternal wrath, if he swore falsely: so 2. Cor. 1. 23. I call God for a record unto my soule: and the forme of swearing in old time, was the vsing of this imprecation: God doe so to me, and more also, if I doe not thus and thus. 2. king. 6. 31.

We see what it is to sweare. Now we come to show, how farre forth Christ forbidds swearing, in these words; Sweare not at all. The Anabaptists gather hence that all swearing is forbidden, and so did some Heretikes in the primitiue Church; yea and some of the auncient Fathers (that otherwaies deserued well of the Church) thought that the Lord in the olde Testament did onely permit swearing, as he did some other things that were evil, which he approoued not, and that now Christ did quite take away the same. But this opinion is false and erronious: for swearing is commanded as a part of Gods worship: now if Christ should here forbid it, he should be against himselfe, condemning that which himselfe approoued. Againe, the Apostle Paul used it, as is plaine to be seene in the most of his Epistles: and Heb. 6. 16. An oath for confirmation, is called the ordinance of God, for the ending of allstrife. Others (as the Papists) say, that Christ here sets down a counsell of perfection, not forbidding all swearing, but rather wishing that men could so live in faith, loue, and truth, that there should be no use of an oath. But this can not be true: for Christs wordes are not perswasiue, but prohibitorie, expressely forbidding swearing. And yet we must know, that Christs meaning is not here to forbid all swearing simply, but all swearing after the Iewish manner and custome; that is, in common talke and communication, as is plaine in the last words of this answer, when he saith, Let your communication be yea, yea. For this is a Rule to be obserued in the interpretation of Scripture, that things generally spoken, must particularly be understood, according to the circumstances of the present matter in hand: as when Paul saith, he became all things to all men, if it should be taken generally, we might say, that with blasphemers he became a blasphemer, &c. but that speach must be restrained to the use of things indifferent, in all which he yielded to the weaknes of all, that he might winne some: and so here, Sweare not at all, must be restrained to the Iewish custome, which was to sweare by the name of God in their common talke, and by other creatures, both which Christ does utterly forbid.

Here first, we learne that ordinarie swearing is unlawful, either by the name of God, or by other creatures. This is the common sinne of our age in all sorts and degrees: some sweare by their faith; others by their troth, before God, by the crosse of the coyne (hauing money in their hands,) by the fire that is Gods angel (as they use to speake,) others by bread, drinke, and looke how many occasions men have offered unto them, so many oathes have they framed unto themselues.

Secondly, here is condemned all minsed oathes, as by my []ay, maskins, and yea mary; for the ground thereof was this Popish oath by Marie. Thirdly, here are condemned all grosse oathes by the parts of Christs bodie, as by his heart, blood, sides, and such like.

Yet men have their excuses for common swearing, as first that they sweare the truth, and nothing els. But the truth of their oath cannot dispense with the commandment of God, forbidding all swearing in ordinarie communication. Others that be more simple, say, they sweare by good things. But that makes their sinne the greater: for the goodnes of a thing, does aggrauate the offence in the abuse thereof. Others say, that they can not be believed upon their bare word: Answ. But Christs commandment must not be broken, to winne credit to our speeches; that credit is deare bought, which is got by pauning the soule to the deuill: God must be obeied for the matter of our communication, though no man will believe us. Others, as Souldiers & yong gallants, use to sweare to testifie their courage and gentrie; these men show that they loue the praise of men, more then the praise of God. But that will be found in the ende but sorie reputation, which is gained by transgression; their glorie will be their shame, and their ende damnation, Philip. 3. 18. nay, their base minds and cowardlinesse are herein evident, that they glorie in their slauish bondage unto sinne and Satan. These excuses will not free men from the guilt of condemnation at the day of judgment: for common swearing is a shamefull taking of Gods name in vaine; now the Lord has said, that he will not hold them guiltles, that take his name in vaine. These therefore that have this way offended, must betime repent of this impietie, and learne to feare the name of God, making conscience of an oath, and let their communication be yea, yea, and nay, nay, as Christ commands. The wicked fact of Iezabel couering bloodie impietie under hypocrisie, in proclaiming a fast, when shee would have Naboth slaine for blasphemie, shewes that the custome of those times was to have publike humiliation for such sinnes, least the wrath of God should come upon the land. And when good king Hezekias heard the grieuous blasphemie which Rabshak[]h uttered against the Lord, he fell to his prayers, and to humble himselfe before God: shall this good King doe this for an other mans blasphemie, and shall not we doe the like for our own, but continue in swearing without all remorse? Our common swearers are deuills incarnate, yea rather worse then the deuill himselfe, for the deuills believe God and tremble; but they teare God in pieces, and are neuer moved. If men abuse earthly Princes in their name and titles, they are imprisoned, banished, or hanged, and that justly: now shall this be done to them that impeach the dignities of mortall men; and shall not Gods wrath be hot against that people, who live in the continuall blasphemie of his name. Let us therefore feare to open our mouthes in any kinde of common swearing, though it be by the basest creature that God has made: for the least creature is better then we can be allowed to abuse by our oathes.

Lastly, here is forbidden all cursing of our selues in our common talke, as when men say, If it be not so, I would I were hanged; I would this bread might be my ba[]e, and such like; for every imprecation is a part of an oath: as we may see in the oathes specified in Scripture: 1. Sam. 25. 22. So and more also, doe God to the enemies of Dauid, &c. and, 2. king. 6. 5. If I doe not so and so, then God doe so and so to me: now as we are not to sweare in our common talke, so neither ought we to s[]e imprecation therein, for beeing part of an oath it ought not to be the matter of our common speech.

Here two questions must be skanned: first, when may a man lawfully sweare, and when not? for Christs speach forbidding ordinarie swearing, seemes to graunt, that there is a time wherein a man may lawfully take an oath. There be two times and cases wherein a man may lawfully take an oath. First, when the magistrate ministrs an oath unto a man upon a just occasion: for the magistrate has the power of God in this case, and therefore when he justly requires it of man, then may he lawfully sweare. Secondly, when a mans own calling generall or particular, necessarily requires an oath; and that is in foure cases: I. when the taking of an oath serus to maintaine, procure, or winne unto God any part of his glorie, or to preserue the same from disgrace. In this regard, Paul moved with a godly zeale, vses an oath in sundrie of his Epistles, for the confirmation of his doctrine, that the Churches to whome he writ might be stablished in the truth, and so glorifie God the more. II. When his oath serus to maintaine or further his own or others salvation, or preseruation in soule or bodie; in this case Paul calls God for a record unto his soule, that he came not to Corinth to spare them. And Dauid, to further himselfe in the way of salvation, bound himselfe by an oath that he would keepe Gods commandments. III. When the oath serues to confirme and stablish peace and societie betweene partie and partie, countrey and countrey, kingdome & kingdome. Thus did Abraham and Abimelech sweare each to other, Gen. 21. 23. and Jacob and Laban, Gen. 31. 53. and by virtue hereof doe subiects bind themselues by oath in allegiance to their Princes, and soldiers to their Gouernours. IV. When a man by oath and not otherwise, may either free himselfe from temporall losses, or procure to himselfe temporall benefits which be of great weight and moment: for an oath for confirmation is among men the ende of all strife: now we know that much strife and controuersie does arise about worldly affaires. And in this regard a man by oath may lawfully purge himselfe of infamie and slander. In these foure cases, a man may lawfully sweare, not onely publikely before the Magistrate, but also priuately, so it be with due reuerence and good conscience. But in common talke, or on light occasion, a man cannot lawfully sweare, either by small or great oath, for that is to take the name of God in vaine.

II. Quest. How must a man take an oath, when by just occasion he is called to sweare? Ans. To this question the Prophet Jeremiah answers, chap. 4. 2. you shalt sweare the Lord lius, in truth, in judgment,and in righteousnes: where three virtues are required in an holy manner of swearing. First, truth, and that respects two things, as well the matter whereto we sweare, for God may not be brought for a witnesse to a lie; as also the minde of him that swears: for his oath must be according to his minde, without fraud or deceit, and with intent to performe that truly which he promises thereupon. Secondly, justice or righteousnes, which also respects two things; first, the thing sworne to, that must be just and lawfull and according to Gods word: secondly, the conscience of the swearer: for a man must not sweare for a trifle, though the thing be true, but either by the authoritie of the Magistrate, or upon some necessarie cause of his lawfull calling: and against this virtue doe those sinne, that sweare vsually in their common talke, though the thing be true: for trifles and light matters are not a just cause of an oath. Thirdly, judgment as well of the oath, as of his own person: for the oath; he that swears rightly, ought to know the nature of an oath, and be able to judge of the matter whereabout he swears, and also discerne rightly of the persons before whome, of time, place, and other circumstances. And for his own person, a man that swears, ought to see in his conscience that he is fit to take an oath, and thereby to worship and glorifie God: for he that swears ought to have his heart smitten with feare and awe towards God, as in all other parts of his worship: Deut. 10. 20. the feare of God, and swearing by his name, are joined together: and a profane man that has no feare of God in his heart ought not to sweare. And thus much of Christs general Answer, to their false interpretation.

Neither by heaven, for it is the throne of God: v. 35. Nor yet by the earth, for it his footestoole: neither by Jerusalem, for it is the citie of the great King, &c. Here our Savior Christ comms particularly to forbid swearing in foure seuerall kinds of oaths used among the Iewes, under which he includs all indirect oathes by the creatures: and withal obserue, that he adds seuerall reasons in prohibiting these seuerall kinds of indirect oathes; as that a man must not sweare by heaven, because it is the throne of God, &c. Now as I take it, Christ does not directly forbid swearing by the creatures in this place: for his intent is to forbid ordinarie swearing in common speach, whether it be by God, or by the creatures; which here he nams, because the Iewes counted them but light oathes. Yet here this point must needes be skanned,Whether it be lawfull at any time to sweare by the creatures. Sundrie Papists, and those of the best account both for learning and devotion, make two kinde of oathes, in swearing by the creatures: First, when a man sweares by the creature, and puts it in the place of God, making it a judge and witnesse to his conscience of the truth of the thing whereof he swears: and this doe all condemne as wicked and unlawful, both Protestants and Papists. Secondly, when the creature is named, but yet the oath is directed to God in the minde of the swearer, under the name of the creature, as the creature is in relation to God a signe of his presence: and this kind of swearing is taken for lawfull, not onely of all Papists, but of many Protestant Diuines which be of good account in our age. Yet with reuerence to them all, I see no reason in the word of God, to warrant this kind of swearing by the creature, with direction to God in the minde of him that swears. Indeede a man may name the creature in his oath (as Paul did, I call God to record to my conscience) and yet sweare by God: for it is one thing to name the creature in swearing, and an other thing to sweare by the creature.

Reasons against this forme of swearing by the creatures, are these. First, an oath is part of Gods worship, as has before beene showed: now every part of Gods worship must be referred to God directly; so we pray and give thankes unto God directly, and not in the creature, and so we ought to sweare; but in indirect swearing by the creatures, the oath is directly referred to the creature, and indirectly unto God, namely in the creature; which is not lawfull. Secondly, a man must sweareby him that is greater then himselfe, and therefore God sware by himselfe because there was no greater to sweare by; where it seems, the Holy Spirit takes it for graunted, that there is no lawfull swearing by the creatures; because they are not greater then man, and so there must be but one onely direct kind of swearing, by God himselfe. Thirdly, Deut. 6. 13. you shalt sweare by my name: there it seems he prescribs such a forme of swearing wherein the name of God in some plaine manner is expressed; but in indirect oathes, an other besides him that swears, cannot tell whether he sweare by God or not, because the oath is by the creature, and directed to God onely in the minde of him that swears. Fourthly, Math. 13. 16. He that swears by theTemple, swears by God: whence I gather, that an indirect oath is superfluous, because it is sufficient that a man sweare by God onely, and not by the creature also.

By these reasons I have beene moved to dislike of indirect oathes: now let us see what is said in the behalfe of them. First, it is saide, that Joseph a man commended for his faith, sware by the life of Pharaoh: therefore men may sweare by the creatures. Ans. It may be well expounded; not to be an oath, but an asseueration to this effect, as surely as Pharaoh lius: but say it is an oath, yet this fact proous not the lawfulnes of this kind of swearing: for no man is so good, but he may be tainted with the impieties of the place wherein he lius, especially beeing so wicked a place as Pharaohs court was

Second reason. 2. King. 2. 4. The Prophet Elisha swears by Eliah's soule. Ans. That place proous not the point in hand, for the question is of indirect oathes, where the name of God is concealed; but in that place Gods name is prefixed, as the Lord lius, and as your soule lius. Againe, that phrase may be taken for a solemne Asseueration onely, as it is well translated; as the Lord lius, and as your soule lius, I will not leaue you.

Reason. III. Canticl. 3. 5. There (say they) Christ himselfe swears by the creatures; the Roes and the Hindes of the field, Answ. Those words are not an oath, but an admiration: for Christ chargs the enemies of his Church not to trouble her; and he confirms his charge by a testimonie from the bruit beasts, which may be done without an oath: for it is all one as if he had said, If you doe trouble my Church, the Roes and Hindes of the field shall be witnesses against you, because you doe that which they would not doe, if they had reason as you have: now the creatures may be made witnesses unto an Admiration: as Deut. 32. 1. Moses calls heaven and earth to witnesse: and so does the Lord, Isa. 1. 2. but when a man swears by a thing, the same is made a witnes to his conscience, which no creature can be.

Reason IV. Paul (say they) sware by their reioycing, which is a gift of God. Ans. Those words, are not an oath, but an obtestation, to testifie the constancie which he showed in his ministry, and they declared in the confession of their faith: now a testimonie may be drawne from a creature, as we showed before. But (say they) the word there used, is a note of an oath. Ans. Not alwaies: for sometime it betokens an asseueration, as in other authors might be showed: so that I take it, there ought not to be any indirect oathes wherein Gods name is concealed, and the creature sworne by made a pledge of Gods presence.

Now I come to the reasons, for which Christ forbids these indirect oaths: the summe of them in generall is this, because Gods name, which must not be taken in vaine, is set in every one of his creatures, even in the least haire of a mans head, (for therein a man may see the wisdom and power of God) therefore we may not sweare in our common talke, no not by the least creature that God has made.

Hence we learne sundrie instructions. 1. That it is not lawfull to sweare by faith, troth, bread, drinke, and such like: for faith (to insist in one) is a gift of God, which bears Gods name in it: for the matter of our faith is Christ, so as when we sweare by it, we sweare by Christ, whose name we may not take in vaine, and therefore may not sweare at all by any such oathes. Againe, God has set his name on every creature, he has imprinted in them the signes of his power, wisdom, justice, and mercie: Rom. 1. 20. The inuisible things of God are seene by his workes: and, Act. 14. 17. Raine from heaven, and fruitfull season, were witnesses unto the Gentiles of Gods goodnes unto them: which serus first to condemne the world of great ingratitude: for we have set before our eyes, we daily tast and handle the good creatures of God; yet who beholds in them his wisdom, mercie, and goodnes, that thereby he might take occasion to praise his name? for men are like to bruit beasts, who use the benefit of the creatures, but yet neuer think on God the creator; and like unto the swine, who eats up the mast, but neuer looks up to the tree from whence it cōmeth; yea, some are so shamelesse, that they denie God by their works, though not in word.

Secondly, this teaches us carefully to meditate upon the creatures of God, labouring therein to see Gods wisdom, justice, mercy, and the rest of his attributes; that hereby we may take occasion to praise his name: Psal. 139. 14. I will praise you, for I am wonderfully and fearefully made: maruelous are your works, and that my soule knows right wel: here the Prophet does professe: First, that he did meditate on the creatures of God seriously; then, that his meditation made him to feare and to be astonished: and thirdly, to praise God. Psal. 92. 5, 6. Oh how glorious are your workes? therein importing, that he did meditate thereon: but the vnwise man (saith he) knows it not, and a foole does not understand this: where he shews, that it is a great point of folly to see Gods creatures, and not to behold the wonderful power and goodnes of God in them. Psal. 145. 5. I will meditate upon all your wondrous workes: and, v. 10. All your works praise you, O Lord. His example we should follow. And whereas Gods iudgements are among us, we must labour in them to see Gods indignation against our sinnes, and his mercy in chastening us for our amendment, that we might not be condēned with the world.

Thirdly, if every creature carie in it some stampe of Gods name, then what should the reasonable creature doe? should not men much more beare Gods image? yes verely, both in thought, will, affection, and action: we must therefore seeke to repaire in us Gods image decaied in Adam: and above all things take heede, we carie not about us the image of the deuill in any sinne: for if we doe, we are farre worse then the dumbe creatures.

Fourthly, whereas every creature beares about some part of Gods image, this serues to strippe the ignorant sort of their false plea; who thinke God will hold them excused, because they are not booke learned: but they must know they deceiue themselues, for sith they are ignorant of the wisdom, mercie, justice, and power of God, and of many other things in God, which the very vnreasonable creatures might have taught them, if they had beheld the same, and meditated thereon: they may justly feare, least these silly creatures stand up in judgment against them at the last day.

And lastly, seeing God has set his image in every creature, we must labour to use them all in an holy manner; as meat, drinke, apparell, and such like: we must beware we abuse them not unto our lusts any manner of way, for the abuse redounds unto the Lord whose name they beare, and we know God will not hold him guiltlesse that taks his name in vaine.

Now I come more particularly to the seuerall reasons annexed to the seuerall prohibitions. The first particular prohibition is this, you shalt not sweare by heaven: and the reason follows, for it is the throne of God. This reason is to be scanned. A Throne is a chaire of estate, wherein earthly Princes use to sit in judgment, and show themselues in glorie and maiestie. Now heaven is not properly a Throne, but by resemblance; because that God does in heaven, and from heaven show his glorie and maiestie unto men. In heaven the Saints and Angels behold the vnspeakable glorie of God. And from heaven does God show his exceeding power, even in spreading the heavens like a curtaine above the earth, in setting therein the Sunne, the moone and starres, most glorious creatures; in giving particular motions unto thē: by sending raine from heaven with stormes, lightnings, and thunder. Againe, he shews his justice from heaven, by powring downe his iudgements thence: As the flood upon the world of the vngodly, and fire and brimstone upon Sodome and Gomorrah: as the Apostle saith, Rom. 1. 18. The wrath of God is reuealed from heaven, against all vngodlinesse and vnrighteousnesse of men. Againe, Gods mercie and goodnes is daily manifested from heaven, thence comms every good gift, Iam. 1. 17. yea, thence our Savior Christ descended for the worke of our redemption: thence also the Holy Spirit descended in Christs baptisme; and the Fathers voice was heard from thence, pointing out that lambe of God which taks away the sinnes of the world: and thence shall Christ come againe in glorie at the last day, to be glorified in his Saints: all which doe magnifie unto us the glorie of this Throne.

Is the Throne of God in heaven & not on earth? thē must we learne to conceiue of God, as of an heauenly King: in the chapter following we are taught to call him our heauenly Father, v. 9. and therefore when we speake or think of God, or doe worship unto him in prayer or thāksgiuing, we must not conceiue of him in any carnall sort, but in an heauenly manner. The second commandment forbidding the representation of God in any similitudes, may teach us, that we must not conceiue of God after any earthly or carnall manner. Indeede the Popish church approouing of the images of the Trinitie (as before was showed) doe thereby teach the people to conceiue of God, as of an old man sitting in heaven, with a crowne upon his head, because he is called the Ancient of daies; but all such carnall conceits of God are here forbidden.

That we may then conceiue aright of God, two Rules must be remembred. First, we must not frame in our minds any image of God at all, as that he should be like unto man, or any other creature: but we must conceiue of him both in his works, as our creator, gouernour, and preseruer; and also in his properties, as most wise, most just, holy, mercifull, and such like. Secondly, we must conceiue that God is one in substance, and three in person: we must not confound the persons, nor deuide the substance, but conceiue of one God in three persons; and three persons in one and the same godhead. These two Rules beeing well obserued, wil keepe our hearts from those vaine conceits of God, which many frame to themselues when they thinke of him in their mindes.

Secondly, seeing Gods throne is in heaven, therefore our conuersationmust be there also: for where God is and his throne, there ought our hearts to be. Now we shall have our conversation in heaven by doing two things: first, by a continuall eleuation of our minds unto heaven, morning and euening, and at all times when we have occasion: 1. Thess. 4. 17. we are commanded to pray continually, and that we doe, so oft as in the duties of our ordinary calling, we desire in our hearts the blessing and assistance of God: for the sighs and grones of the soule, are prayers approoued before God: we must therefore lift up our heart to God, as Dauid did, Psal. 25. 1. Secondly, we must set all our affections on God, and on heauenly things, as our loue, our joy, and feare, yea our care must be of comming to heaven: for where can we be in a more happie place then before Gods throne in heaven, where God sets out his glorie and maiestie to his creature?

Thirdly, hence we may learne, to conceiue aright of the prouidence of God: for God sitting in his maiestie in heaven, and beeing infinite in wisdom, power, and greatnes, does by a most carefull prouidence see, know, and gouerne all things that are done upon the earth: this is notably set forth unto us, Psal. 11. 4. The Lords throne is in heaven, his e[] wil cōsider, his eye lids wil try the children of men: the words are very significant, importing that God from heaven does most narrowly see into all mens dealings and affaires: which teaches us, when we shall be in any distresse, either in bodie, minde, goods, or friends, to behaue our selues in an holy manner, for God sees our case: and therefore first we must make our moane unto him, and humbly intreat for that grace and mercie at his hands whereof we stand in neede. Dauid maks this a ground of much comfort in affliction: Psal. 102. 19, 20. Out of heaven (saith he) did the Lord behold the earth, that he might heare the mourning of the prisoner, and deliuer the children of death.

Lastly, this serus to terrifie every sinner: for the Lord sits in heaven with a piercing eye, beholding all your doings whatsoever you are; and therefore when a man sinns, though he may hide the same from men, yet the Lord sees him, and will reprooue him, and judge him: let us therefore make conscience of all sinne, and feare to not evil, either by thought, word, or deede, seeing we are euer before the judge that []its upon this throne.

The second particular prohibition is, against swearing by the earth; the reason is, because it is the Lords foot-stoole. The earth is the Lords footestoole, not properly, but by resemblance; because as the footstoole is nothing in glorie to the throne, no more be those glimpses of glorie, which God shewes here on earth, comparable to that surpassing dignitie and glorie, wherein God manifests himselfe in heaven.

Is the earth the Lords footstoole? then is he not included in heaven, but is present also upon the earth: God is not in one place alone, but he is every where at one and the same time. Here then we have a plaine proofe of Gods infinite greatnesse and omnipresence, in regard of his essence and godhead; for Christ compares him to a king, who is of that bignesse that he fils heaven with his glorie; and of that height, that the earth below is his footstoole, according as he saith, Ierem. 23. 24. I s[]ll heaven and earth. This point Dauid prooues at large, Psal. 139. 7, 8. Whither shall I goe from your presence? &c. shewing plainely, that there is no place, wherof it can be truely said, that God in essence is not there present. The consideration whereof teaches us,

First, to understand aright that saying of Paul, Act. 17. 28. In him weliue, move, and have our beeing: we are not in God, as parts of God, for his essence is most simple; & yet it is true we are in God, because his essence is every where: it is in us, forth of us, and about us, and beeing in us, and about us, gives us living, beeing, and moouing.

Secondly, this teaches us to conceiue aright of Gods holy prouidence; to wit, that God in regard of his substance, is in every place, giving beeing, life, and moouing to all things that be, live, and move, preseruing thē, & killing thē at his pleasure, & doing whosoeuer he wil.

Thirdly, this consideration of Gods essentiall presence, serues to kindle in our hearts that feare of God, which is the ground of true obedience in all estates. If God shall laie upon us any affliction, either in body or minde, friends, or goods, let us then consider the essentiall presence of God, laying that crosse upon us, and it will strike into our hearts a reuerent feare of God, and move us to patience, meeknes; & contentation; yea, it wil cause us to hūble our selues under his hand: for the cause why men flie not to God, by humbling themselues in their afflictions, is because they thinke God is farre off. Again, if in prosperity we consider Gods essentiall presence with us, giving unto us all good things, it will make us thankefull; so much we doe unto man, when we bee in his presence that has bestowed a fauour vpō us, we readily addresse our selues to thankefulnes: and shall we not doe so to God? In a word, this holy meditation of Gods presence, will make us to humble our selues unto God, and to rest contented with his good will and pleasure.

Fourthly, if God in essence be present every where, then it is needelesse to make choice of places in regard of holinesse, for the worshippe of God, for one place is no more neare to God then an other: which confutes the vanitie of Popish Pilgrimages to cheife places for religious worship: and it checks also the blind opinion of many among us, who thinke the Church is the onely place of prayer and other parts of Gods worship; whereupon they neuer regard to pray in their priuate houses. But God is in you, and in your house, as well as in the Church, and therefore you maist lift up pure hands unto God in all places, and must pray at home, as wel as in the Church (alwaies prouided that you honour Gods ordinance in the publike assemblies.)

Fiftly, if God be every where, then we must labour to have hearts affected with this perswasion, that wheresoeuer we be, God is present with us. This lesson God taught Abraham, Gen. 17. 1. Walke before me and be vpright: and this Enoch had learned long before, Gen. 5. 24. and therefore was reported of that he had pleased God, Heb. 11. 5. now where this perswasion taks place, [illegible] will strike the heart with a reuerend feare and awe towards God, making a man thus to reason; God is present with me, how then should I doe this evil in his sight. Oh that this thought did run in our minds in the time of temptation, then by Gods grace we should feare to sinne, and endeavor to walke before God in all holy obedience, as his servants have done. Many are shamelesse in sinning, which comes from the want of this perswasion of Gods presence, which should strike this feare into their hearts, as we may see, Gen. 20, 11. Psal. 10. 3. 4. 11. and 94. 6, 7.

Sixtly, this knowledge of Gods presence serues, to quiet and strengthen their hearts that are troubled with feare of the deuill: thus they must reason with themselues; the Lord my God is present with me, both in power and essence, he can bind Satan, and he will keepe those that trust in him from the snare of the hunter, wherefore then should I be afraid?

Secondly, is the earth the Lords footestoole? then while we live here upon the earth, our liues ought to be a daily practise of humiliation and repentance: when good subiects come before the chaire of estate, especially if the Prince be present, then they bowe their bodies, to testifie their loyall subiection unto their Prince; shall man doe this to man, and shall not we, whose dwelling is at the Lords footstoole, much more humble our selues? When Dauids wrath was kindled against Nabal, Abigail Nabals wife, beeing wiser then her husband, went to meet Dauid with a present, and so soone as shee saw him, shee light off herasse, and fell downe on her face, and bowed her selfe to the ground, and fell at his feete, and be sought him humbly to forget the trespasse, and to stay his hand from blood: so likewise when Jacob met his brother Esau,he bowed himselfe seauen times, to move him to compassion towards him and his family: how much more then ought we to bowe our selues before the Lord, who have ten thousand fold more deserued his wrath then Nabal did Dauids, or Jacob Esaus? and besides, our humble walking before him at his footstoole here on earth, may give us assurance, that one day he will place us on his throne in glorie in the heavens. But if we walke proudly before him in the practise of sinne, being at his footstoole, let us know that he has feete like unto fierie brasse burning in a furnance, Revel. 1. 15. under which he will trample all his enemies, and make them his footestoole. Psal. 110. 1.

The third inhibition, is from swearing by Jerusalem: the reason is, forit is the citie of the great King: that is, the citie of God, the king of kings: for God had chosen the Iewes to be his peculiar people, and Jerusalem for his holy citie, where he had his Temple, and sacrifices for his solemne worship. Now here obserue, that at this time the Temple was made a denne of theeues, and many of the Scribes and Iewish teachers were notable Heretikes, erring against the foundation of religion; yea, the people were rebellious and wicked, as Steuen plainly tells them, Act. 7. 51. and yet Christ here calls Jerusalem the citie of God; and so the people, Gods people; though they for their parts had forsaken God. The reason hereof is this, because neither the Iewes, nor any other doe then presently cease to be the people of God, when they by sinne cut off themselues from God and forsake him; but then doe they cease to be Gods people, when God forsakes them and cuts them off from him: like as in the state of matrimonie, when either man or wise commits adulterie, that partie breakes the bond of mariage, and as much as in him lis cuts off himselfe from the other: but yet while the partie innocent retaines matrimoniall affection towards the partie offending, and gives not a Bill of diuorce, they still remaine man and wife. This appeares in these Iewes, whome neither Christ himselfe did then forsake, when they reiected him (for he prayed for them when they crucified him) nor yet his Apostles, till they saw in them manifest signes of incurable obstinacie. Act. 13. 46.

This point must be remēbred, as seruing to rectifie our iudgements touching the state of a Church or people, that have many grieuous wants and faults among them, both for doctrine and manners: for though a people doe what in them lis, to cut off themselues from God, yet till God cut them off from him, they cease not to be his people; and therefore we must not judge them to be no people of God, till we see that God has cut them off. And to applie this to our own Church: put case we had forsaken God, and had among us all those abuses which some would fasten upon us, as making us to be no church; yet this prooues us not to be no Church, neither ought we for all this to be so reputed: for though we have deserued indeed that God should cut us off, yet seeing he vouchsafs unto us the doctrine of life, and the pledges of salvation, it cannot truly be said, that we are no Church. If it be said, that by this reason we will make the Church of Rome to be Gods Church, because they have some signes of Gods fauour, as Baptisme and the word, though grieuously corrupted. Ans. Though I doubt not but God has his companie in the middest of Poperie, yet if we understand by the Church of Rome, a companie of men who professe and hold the Pope for their head, and imbrace the doctrine established by the Councell of Trent, then (I say) they are no Church: for Christ has cut them off, and given them a Bill of diuorcement in his holy word, Revel. 18. 4. Come out of her my people.

Hence also we are taught, to carie a charitable opinion of such particular persons, as goe on in sinne without remorse: for though they for their part have forsaken God, yet we know not, whether God has forsaken them; he may in mercie call them to repentance, and therefore we must not rashly give sentence of judgment against them. Quest. But what if a man give himselfe to the deuill by couenant, as many have done, and doe daily, may we not then give sentence against them, or they against themselues? Ans. No verily: for though this case be most fearefull, yet they have not absolute power ouer themselues: Manasses king of Judah had most wickedly forsaken God, and bound himselfe in league to the deuill; but yet when he humbled himselfe beeing in affliction, and prayed to God, he was received to mercie. Sauls case was fearefull, while he made hauocke of the Church; and yet the Lord converted him when he went to persecute. This must not embolden any to goe on in sinne, for the Lord will not be mercifull unto such, Deu. 29. 19.

Neither shalt you sweare by yours head This is the last forme of swearing forbiddē by Christ; the reason, because you cāst not make one haire white or blacke: that is, you shalt not sweare by yours head, because you have not power ouer yours own head, you a[]t not able to make yours head; nay, you can not make one haire of yours head: nay (which is lesse) you can not give to any haire his naturall colour, by making it either white or blacke.

Where obserue the honour given to God, not onely to make the haires of mans head, but even to give the naturall colour to every one of them: man can not doe the least of these things.

This teaches us, first, that there is a particular prouidence of God, whereby he disposes of all things, even of the least and basest things that be in the world: for what is more base then the haire of a mans head? and what is lesse to be regarded then the colour thereof? and yet the Lords prouidence reaches hereunto. This is a matter of endlesse comfort to Gods children: for whē we are once perswaded of the particular prouidence of God ouer so base and light things, we shall easily be resolued that all things which befall us in this life, whether in prosperitie or aduersitie, come by Gods speciall prouidence: which will move us to a patient bearing of all miseries, and to contentment in every estate, because it is the Lords sending; yea, this will be a notable comfort in any affliction, to know that God is the author thereof.

Secondly, has not man power ouer the least creature, no not ouer the haire of his head? then doubtlesse he may not lawfully sweare by any creature, though he have relation to God therein: for if he might lawfully sweare by a creature, it were because he might present that creature unto God, as a pledge of his presence, wherein he desires God to punish him, if he faile in his oath. This is graunted of those that defend this forme of swearing: but a man may not lay down any creature, as a pawne before God, and appoint the Lord to punish him therein; because the creature is not in mans power, every treature is the Lords, and we may not appoint him how he shall punish us for our periurie. If it be saide, that the oath made by the creature, is a binding oath, which must be kept, for Christ calls it an oath, Math. 23. 20. and therefore a man may lawfully use it. Ans. The reason is not good: for that oath binds and must be kept, because indirectly a man sweares by God, and so in substance it is an oath; but yet the manner of it is unlawful, because an oath, beeing part of Gods worship, ought to be directed unto God immediately: when an Infidel sweares by his false gods (as Laban did by the god of Nahor) this is an oath, and it binds his conscience, because in his intent []e sware by the true God; and yet the forme of it is vnlawful, because he puts that in the roome of God, which is not good.

Thirdly, is the haire of the head the creature of God, and the natural colour his workemanship? then all abuse hereof must needs be unlawful: as first, the custome of those men or women, who beeing ashamed of Gods workemanship in their own haire, doe beautifie their heads with bought haire, sometime of dead persons. This is an odious thing, & such persons take Gods name in vaine, as much as they which sweare by their head at every word; for be they what they will be, God in some sort has set his own name in the naturall colour of their haire, which none ought to be ashamed of. Secondly, the painting of faces, and colouring of the haire is another abuse of Gods name set therein. This practise was abhorred of the heathen, who in their writings have branded Poppaea Neros wife, because shee used an oyntment made of Asses milke, to make her face faire and bright: what then shall we say of our ladies and gentlewomen, who paint their faces with Spanish white, and colour their haire? These doubtlesse believe not Gods word, which preferrs the feare of God before fauour and beautie, Pro. 31. 30. But yet me thinkes they should bee ashamed to be followers of Iesabel, 2. King. 9. 30. Thirdly, the wearing of long haire is another abuse thereof, in the yonger sort; it began indeed among the aged, but now it is become a tricke of youth, and is the badge of a proud heart: for how can they say they glorifie God therby, when the Apostle saith, It is a shame for a man to have long haire. Well, sith God has set his name therein, we must beware how we make it an instrument of sinne. If it be said, to weare long haire is our English fashion: I answer, It is not our auncient English fashion, but indeede it is a forraine tricke, and therefore as unlawful as forraine attire, which God condemnes, Zeph. 1. 8. Our auncient English fashion (except it were among the aged) was to weare short haire; and in every countrie, the most auncient and graue fashions ought to be followed; not onely in the use of the haire, but in apparel also, that therein men may show the grace of their heart: for mans attire is Gods ordinance, borrowed from his creatures, wherin God has set his name, and therefore we ought not to deface it, with the stampe of pride and vanitie; but rather show therein, that libertie and modestie, that may honour Gods name.

_Verse 37._Let your communication be yea, yea, and nay, nay; for whatsoever is more comms of evil.

This verse contains two parts: A rule for the framing of our speech in common talke; and a Reason thereof. The Rule is this, Let your communication be yea yea, nay nay: where he shews, that though men may not sweare in their common talke, yet they may use a simple affirmation, or negation to the thing they speake. This Rule is diuersly expounded; some take it to respect the truth of our speech, as if Christ had said; whatsoever you affirme in speaking, affirme it truely, & whatsoever you denie in speaking, denie it truely. But by the circumstances of the place, it rather seems, that Christ here propounds a Rule for the very forme of our common talke, to this effect; If you would affirme any thing in your ordinarie speech, let your affirmation bee yea; and if you would denie any thing, let your negation or deniall bee no, and in your ordinarie communication say no more, though you bee vrged thereto. So must we take communication, for ordinarie common talke; for in some cases it is lawfull to sweare, as has beene showed.

First, by this Rule is condemned the adding of inuocations to our common affirmations or negations; as O Lord, yea; nay good God, and such like. In some cases, and at some times these may be used; but in ordinarie and familiar communication, these inuocations are abuses of Gods name. An earthly Prince will not suffer his name to bee tossed in every mans mouth; & much lesse will the Lord, who herein is iealous of his glorie.

Secondly, here note, that asseuerations may not be ordinarily used in common talke; as verely yea, no in truth, and such like; these are more then simple affirmations and negations, & therefore in common speech may not be used. Our Savior Christ, the patterne of pietie, neuer used them, but in waightie matters, which were carefully to be remembred; and then he said, Verely verely, I say unto you.

Thirdly, here is condemned the use of execrations, when we affirme or denie a thing in our common talke; as to say, yea, or else I would I were dead, and such like.

Fourthly, ordinarie swearing is here againe plainely forbidden, whether it be by the name of God, or by other creatures. Some to auoide swearing (as they thinke) in their common talke, for yea, and nay, use to say, by yea, & by no: but herein they offend, for these phrases are oathes, as well as by faith, and by troth: and in a word, all speeches in common talke, added to confirme our speech, above yea, and nay, are abuses against this Rule of Christ, for ordinary communication.

For whatsoever is more then these, that is, whatsoever exceeds a simple affirmation or negation in common speech, comes of evil: that is, of the evil one, the diuel: so Chap. 6. 13. Deliuer us from evil: that is, from the deuil, that euil one. This is a most excellent reason, to move men to put in practise this Rule; for all abuses of oathes, asseuerations, inuocations, and deprecations, in common speech, are abuses of Gods name, and they come from the diuel, he is the schoolemaster that teaches men to use them.

Quest. Whether does every temptation come from the diuel? Answer. every temptation to evil, is of the diuell; so much this Text proous: and Math. 4. 3. the diuel is called the Tempter, because hee gives himselfe to tempt all men, by all meanes, at all times. True it is, that some temptations come from our corrupt hearts, but yet the diuel has an hand in them to further them. Quest. How can this be, seeing the diuel is but one, and can be but in one place at once? Answ. There is indeede one head of wicked spirits, called Beelzebub, and the diuell, who has innumerable wicked angels ministering unto him, as may be gathered, Matth. 25. 41. where hell is said to be prepared for the diuell & his angels: and it is not vnlike, but they are moe in number, then all the men upon the earth; for where can any man bee in this life, but some wicked spirit will be ready to tempt him unto sinne? does he not prouoke the filthie person to vncleannesse, and every man to such sinne, whereunto he is most inclined? And say the evil motions arise from our own corruption, yet the diuels helpe is neuer wanting to bring it into action.

This serus to confute the follie of our common people, who neuer feare the diuell, but when hee appeares unto them in some shape; they thinke he is neuer neere them, but when they see him: but they must know, that the diuel by his wicked spirits, is alwaies about them day & night, and in all places; and therefore they must learne more to feare his temptations, then his appearance; for that is not so terrible to the sight, as his temptations are hurtfull to the soule. Secondly, this presence of the diuell with every man, to tempt him at all times, must teach us, to keepe straite watch against all sinne, and the occasions thereof: we are easily perswaded to watch against thieues that would depriue us of our temporall goods, or naturall life; now the diuel our spirituall enemie, is daily about us, to seeke the ruine of our soules, and therefore wee must alwaies have an eie to his temptations. And indeede, if wee would well consider his presence, and malice against us, it would make us watch & feare, lest he should take us in his snare.

But why is the diuel called the evil one? Answ. By a kinde of excellencie of speech; for these reasons: First, because he is evil in excesse, his sinnes are in the highest degree; for it is like, his first sinne was directly against the Holy Spirit, which may be one reason, why God chose not angels, but men, on whom hee would show mercie after their fall. Secondly, because he commits euil and wickednesse continually without ceasing, and therefore is compared to an hunger-bitten Lyon, who gos about continually seeking whom he may deuoure. The most wicked man that is, or euer was, will sometime doe good: Pharaoh humbled himselfe, and confessed his sinnes to Moses, and Saul desires to worship God with Samuel: Herod also heard John Baptistgladly, and did manythings according to his ministry; but the deuil herein differs from all wicked men, that he does nothing but practise wickednesse, he is alwaies murthering, and neuer ceases to seeke mens destruction. Thirdly, because he practises sinnes of all sorts and degrees, in himselfe, and by his ministers; for the sinnes that be in the world, be all from him, either originally, or by furtherance. The vilest man that is, does abstaine from sinne sometime, yea by nature he hats some sinnes: the proud and prodigall man cannot abide couetousnesse; and the drunkard may abhorre idolatrie; but the deuil continually practises sinnes of all sorts, and therefore is justly called the evil one.

Here thē we may see a reason, why we are called the childrē of wrath,and of the deuil by nature: namely, because by nature we carrie in us, & about us, as liuely an image of the deuil in sin, as any childe does of his naturall father. For first, in our corruption we are guiltie of Adams sin, in eating the forbidden fruit. Secondly, our nature is stained with originall sinne, which is (not a practise) but a proneness[] unto all manner of mischiefe and wickednesse, that is committed in the world. Seest you a man kill his father, or mother, or betray his Master, as Judas did to Christ, though it may be, you abhorrest such sinnes, yet doubtlesse the seed thereof is in you; yea, if God in mercie did not keep us from it, our corruption would carrie us to the blasphemie against the Spirit. And thirdly, frō this naturall corruption, do arise innumerable euil thoughts, words, and deeds, in the course of our liues, in all which we beare the image of the deuil, till God bring us to repentance; and therefore justly may we be called the children of wrath, and of the deuill by nature, hauing the same corruption in us, that is in the deuil, though not in the same degree and manner.

Hence we learne, First, to be ashamed and confounded in our selues, yea to hang downe our heads; for what cause has hee to be puffed up with selfe loue, that is by nature in himselfe like to the deuil. Secondly, this teaches us above all things, to labour to have the image of God renued in us, in righteousnesse, and true holinesse, which was lost in Adam, that so the deuils image, in sinne and wickednes, may bee defaced. Thirdly, this must cause us to make no account of any worldly thing, that pertains to us; but all our joy must be in Christ, hee must bee our wisdom, and righteousnesse, our riches, and all things else, because by him we are renued, from the deuils likenesse to the image of God.

_Verse. 38._Ye have heard that it has beene said, an eie for an eie, and a tooth for a tooth, &c.

Here Christ returnes to the commandments of the second Table, intending to restore the same to their proper sense, and withal to confute the erroneous interpretation therof, given by the Iewish Teachers. And first, he comms to a particular Iudiciall law of Moses, pertaining to the sixt commandment, touching the Requitall of like for like: in which, as in the former, he first sets downe the words of the law of Moses, but yet to be understood, with the erroneous interpretation of the Scribes and Pharises, verse 38. Then, he gives the right sense of that law, and withal confuts the false interpretation of the Iewish teachers, v. 39, 40, 41.

For the first, the words of Moses law here set downe, An eie for aneie, and a tooth for a tooth, are written, Exod. 21. 24. whereto, as to the former, Christ prefixes this preface, It has beene said, thereby giving us to understand, that he is about to lay downe the law of God in the false sense of the Iewish Teachers: for the better perceiuing whereof, we must obserue the true meaning of that law. An eie for an eie, and atooth for a tooth: wherein the Lord requirs, requitall of like for like, not by every priuate man, but by the publike Magistrate. As if a man did put out his neighbours eie, then the Magistrate should put out his []ie; and strike out his tes, that strikes out his neighbours tes: this appeares to be so, because reuenge is directly forbidden to every priuate person, and plainely appropriated to the judge, Deut. 19. 18, 19, 21. But the Iewish Teachers expounded this law of priuate reuenge; as though God had said to every priuate man, If your neighbour plucke out yours []ie, plucke out his againe; and if hee strike out your tooth, strike you out his tooth: this is the false interpretation of the Iewes. Quest. How could they so farre ouershoote themselues in so cleare a case, seeing in all the bookes of Moses, it is plainely referred to the Magistrate? Ans. There may be two reasons given thereof; First, it is a naturall opinion, that a man may reuenge himselfe in his own cause priuately, and not waite for recompence of the Magistrate; and answerable hereunto, there is a mightie strong desire of reuenge in every mans heart by nature, when he is iniuried: now it is like, that these Iewes followed their corrupt nature, and headie affections, in the interpretation of this law. Againe, the Iewish people were mightily given to reuenge, by their naturall disposition, as may appeare by the law of the Cities of Refuge, and by mentioning of the Reuenger of blood: which plainely imports, that the Iewes would have blood againe of him that shed blood, whersoeuer they met with him. Now the Iewish Teachers framed their doctrine to the common disposition and behauiour of their people, and so falsified the truth of God, as many times it fals out, that the common practise of men makes sinne to seeme no sinne.

In the person of these Iewish Teachers, we may see the policie of the deuil, whose intent is, and has beene in all ages, to ouerturne religion: and to this end, he endeauours to cause men to temper religion to their naturall disposition and common opinion in outward manners; whereby he ouerturns both religion and people. This appeares in other points among the Iewes, as well as in this case of reuenge: They were a people given much to couetousnesse, as may appeare by the law of toleration for taking vsury of strangers, and by their hardnesse of heart, so much reprooued by all the Prophets. Now the deuill perceiuing this to be their naturall disposition, makes Gods doctrine of salvation, seeme to them a doctrine of earthly benefits; for hee caused them to dreame of an earthly king, for their Messias, and of an earthly flourishing kingdome under him. Thus also has the deuill dealt with other heathen people: The Romans in Italie have beene euer grosly addicted to superstition, sorcerie, and idolatrie, as heathen writers doe testifie. Now though God vouchsafed them his true Religion in the primitiue Church, yet the deuil perceiuing their naturall disposition to superstition, has so tempered the truth of God among them, with a naturall and superstitious religion, that now they abound as much in idolatrie and superstition, as euer they did when they were heathen. The like malitious practise does the deuil show among the Protestants, where the Gospel is truely preached; for though hee cannot (as hee desires) corrupt religion in the mouthes of the Teachers, yet hee weakens it greatly in the hearts of men, both Teachers and hearers, causing them so farre forth onely to receive it, as it is sutable to their nature and disposition: but where it crosses their humours, there to leaue it. Is not this evident? for he that embracs the truth with his heart, will frame his life according to it; but generally the entertainment of religion is onely formall: for though men professe it, yet they live in their sinnes, they make it to i[]mpe with their naturall disposition, hauing indeede a show of godlinesse, but they want the power thereof; and so in them religion is vaine, Iam. 1. 26. Whereby we must be aduertised, to take heed of this policie of the deuil, and whereas he labours to transforme religion to mens dispositions, wee on the contrarie, must endeavor in all things to transforme our selues into religion, obeying that forme of doctrine, whereunto we are deliuered, Rom. 6. 17.

Secondly, in these Scribes and Pharises we obserue the propertie of a bad Teacher; namely, to transforme himselfe and his doctrine, to the custome and maners of the people, when as the people should be transformed into his doctrine and practise, according to godlinesse. Hereof the Lord admonishes Jeremiah, Let them returne to you, but returne not you to thē: for it was the practise of the false prophets in his time, thus to strengthen the hands of the wicked: and it is a common fault in many Teachers, that they frame themselues, both for doctrine & practise, to the custome and manners of the people: but this is the deuils policie, whereby he ouerthrows religion, and destroys mens soules.

_Verse 39._But I say unto you, resist not evil: but whosoeuer shall strike you on your right cheeke, turne to him the other also.

In this and the three next verses, Christ confutes the false interpretation of this law. The summe of his answer stands in two points; the first is an inhibition, resist not evil, which is explained by three examples in the words following. The second, is a cōmandement to requite good for evil, vers. 42.

For the first, by evil is meant, the iniurie or wrong that is done to man; or more properly, the euil one, that is, the evil man that does the wrong. Resist not] that is, rise not against the evil one, to requite like for like, according to the iniurie he has done unto you; so much the word signifis. Now Christ forbidds not resisting by a lawfull defence, but by way of priuate reuenge; for he speaks to his Disciples, and to priuate men, saying, I say unto you which heare, (as Saint Luke has it, Ch. 6. 27.) Yet further to cleare this interpretation, wee must know, the Scripture mentions two kinds of reuenge, Publike, and Priuate: Publikereuenge, is when the Magistrate according to justice, and the law of God, punishes an evil person, that wrongs his brother. Priuate reuenge, is when those that are no Magistrates, wil reuenge themselues on such as doe them wrong. The publike reuenge is allowed by Saint Paul, calling the Magistrate,Gods minister, for the executing of reuenge upon evil doers. Priuate reuenge, is forbidden by the same Apostle, Reuenge not your selfe. Now by this doctrine it is plaine, that our Savior Christ here forbidding reuenge, means not publike, but priuate reuenge.

First, here we see those men confuted, who thinke it unlawful for a Christian to be a Magistrate, to execute reuenge upon malefactors by the sword, or to make warre against the common enemies: these men are deceiued, by mistaking this text, which forbidds onely priuate, & not publik reuenge. Secōdly, here we see, that al priuate reuenge is flatly condemned, as a sinne against the sixt commandment. This point must be remembred, because it is our naturall opinion, and our hearts desire to requite like for like in priuate cases, when wee are iniuried.

Now that wee may see more into this sinne, we are to knowe that priuate reuenge is two-folde, Inward, and Outward; Inward priuatereuenge, is a purpose in the heart, to doe a man an evil turne; this is commonly called the bearing of a grudge, and it is here condemned. Outward reuenge, is when the spite of the heart comes into action, either by word or deede: by word, when a man gives out threatning speeches; as that hee will sit on his skirt, or be even with him, if it lie in his lot, and such like; or vses cursing speeches, as a plague take you, a murraine or pestilence light upon you; or rails or chids, calling another knaue, villaine, &c. By deede and action men show outward reuenge, when they be at a word and a blowe, vsing to fight and to strike one another, by way of priuate reuenge. Hereto also we may referre an ordinarie bad practise of some Magistrates and Superiours, though (it may be) few thinke it to be a fault; to wit, when the Magistrate does aggrauate the punishment upon a malefactour, for some priuate grudge he bears to him, for then hee vses priuate reuenge: as also when Parents or Masters correct their servants and children in furie and rage; for though they be publike persons in this regard, yet to give correction in a chollericke moode, is to ease the heart by way of reuenge.

Here then wee must learne, that wee may not requite evil for evil, in thought, word, or deede, to those that doe us wrong, any manner of way, but must rather suffer iniurie, and referre the reuenge unto God that iudgs righteously. And because this duty goes against our naturall disposition, I will use some reasons to perswade our hearts to yeeld unto it: First, the Apostle teaches out of Deuteronomie, that vengeance is the Lords: if then we shal priuately reuenge our selues, we rob God of his right, & so sinne against the first commandment. Secondly, in the next words he adds, and I will repay saith the Lord: where God takes upon him to be our debter in the case of iniustice, and therefore when we are wronged, wee must not be rash to reuenge our selues, but must waite with patience upon the Lord, laying downe our iniurie at his feet; for he will repaie in due time, to them that have wronged us. Thirdly, consider the examples of worthie men in this case; for our Savior Christ neuer sought reuenge, but bare wrong patiently, committing all to him that iudgs righteously, leauing us an example to doe likewise, 1. Peter, 2. 10. Yea, when hee was cruelly and vniustly crucified, he prayed for his persecutors, Luke 23. 34. Steuen also prayed for them that stoned him, Act. 7. 16. and Dauid, though a King, would not suffer reuenge to be taken on Shime[] that cursed him, 2. Sam. 19. 9, 10. neither would hee euer touch Saul, who sought his life, though he had him often in his hands: nay, his heart smote him, for cutting off the lap of his coate: so farre was he from seeking reuenge. Fourthly, in the fift petition wee pray, Forgiue us our sinnes, as we forgiue our trespasses: but if wee carrie grudging in our hearts, we pray God not to forgiue us, but to condemne us; for we will not forgiue, but be reuenged on them that offend us. Now this is a most fearefull case, that a man should pray for vengeance upon himselfe. Fiftly, it is not meet in common reason, that the same partie should be the accuser and the judge; and yet, if a man might reuenge himselfe, this should be so: and therefore, []f wee would be Christs Disciples, we must arme our selues with patience, in suffering wrong, and referre reuenge to God that iudgs righteously.

Yet some will say, If we alwaies put up and suffer wrong, wee shall neuer bee in quiet, but still be abused. Answer. Though in our own person we may not reuenge our selues, yet wee may craue the helpe of the Magistrate, either for the preuenting, or for the punishment of wrong done unto us; for the Magistrate is Gods Liuetenant, to releeue the oppressed, and to execute vengeance on malefactours: thus did Paul send to the chiefe Captaine, to preuent a conspiracie that the Iewes intended against him, and appealed to Caesar, to auoyde the danger of the Iewes at Jerusalem: and yet when wrong is done unto us, wee must beare it patiently, without seeking priuate Reuenge, although the wrong were doubled or trebled upon us.

Thirdly, our Savior Christ here calling the wrong doer an euillone, gius us to understand, that it is the propertie of an evil man to doe wrong unto others; and this title is given to the wrong doer, to teach us, that wee must suffer wrong patiently, though hee bee an evil man that offers it unto us. It is the propertie of a good man to doe good continually, but to doe wrong is the marke of an evil man, who herein is like the deuill: which must teach us, not to doe wrong to any one, in his bodie; goods, or name, either by word or deede; but rather applie our selues to doe all the good we can, to every one within the compasse of our calling. Hereby wee shall see what our estate is, for if in our callings wee set our selues to hurt others, either by word or deede, wee are in the sight of God euil men: such are our vsurers, and extortioners, and all those that use fraud and deceite in their callings. But if wee would shewe our selues to be good men, approoued of God in Christ, then wee must referre our bodies and soules, and all that wee have, to the good of others. Although men by nature be like to sauage beasts, as Lyons, Woolues, Cock []trices, &c. whose propertie is, to deuoure and hurt other creatures; yet when it pleases God to receive them to mercie, and to place them in his kingdome, then they laie aside their cruell nature, and live peaceably one with another; for in all the Mountaine of Gods holinesse, none shall hurt or destroie, verse 9. It is a prophecy of Christs kingdome, that therein the sword and speare, which are weapons of warre, shall bee turned into scythes and mattocks, which are instruments of common good in time of peace; whereby was signified, that when men are converted, and become true children unto God, they laie aside all malice, and give themselues to doe good, and become seruiceable unto all for the good of all. This was notably verefied in Paul, who of a persecuter became a preacher: yea, he became all things to all men, that by all meanes hee might win some. And thus doing, we are like to our heauēly father, who does good to all; but if we give our selues to wrong doing, we are evil ones, and herein like to the deuill himselfe.

Fourthly, Christ here forbidding priuate reuenge, which is vnlawful, does hereby establish that reuenge, which is lawfull and just. Now lawfull reuenge (to speake somewhat hereof) is the worke of a just and lawfull power, requiting evil for evil. This just reuenge is two-folde, divine, and Humane; divine reuenge, is the worke of Gods absolute power, taking vengeance upon offenders: of the lawfulnesse of this reuenge in God, there is no question: onely this we must remember, that God executes this vengeance daiely, in the manifold miseries of this life and likewise in the just condemnation of the impenitent after death. Indeed as a father he chastens his Church and children, for vengeance in Christ becomes nurturement; but as a seuere judge hee plagues the wicked, powring vengeance on them, both temporall and eternal. Humane reuenge is the ordinance of God, whereby men beeing therevnto called by God, doe execute vengeance in the name of God; and it is twofold, extraordinarie, or ordinarie: Extraordinarie, when men are extraordinarily stirred up by the spirit of God, to execute vengeance upon offenders, in the name of God. Thus P[]i[]e[]as slew Zimri and Cosbie: and thus many of the Iudges of Israel, specially Ehud &Sampson, tooke reuenge upon the enemies of Gods people: thus Elias the Prophet slew Baals priests, 1. King. 18. 40. and destroyed the two Captaines and their fifties, with fire from heaven, 2. King. 1. 10. 12. thus Peter killed Ananias and Saphira: and Paul stro[]ke Elimas withblindnesse. This kind of reueng is now rare, for wee are not to looke for extraordinarie instincts: we know Christ rebuked his Disciples, for seeking to execute this extraordinarie reuenge upon the Samaritans; and therefore when we have a conceit hereof in our selues, wee may justly suspect what spirit it is that moous us. Ordinarie reuenge, is that which men ordinarily put in execution, in the Church and common wealth, according to Gods will, beeing thereto called by God: & it is twofold, Lesser, or sovereign. Lesser reuenge, is the inflicting of lawfull correction upon offenders, in word or deede, not reaching to the case of life and death; this kinde of reuenge is committed to parents ouer their children, and masters ouer their servants, to schoolemasters ouer their schollers, and Tutors ouer their pupils. sovereign reuenge, is that whereby the Magistrate may lawfully punish men according to their offences, in bodie, goods, or life it selfe; this I call sovereign, not simply, but because it is the highest that agres unto man, beeing of life and death. This reuenge is executed partly in peace, and partly in warre; In peace, by the confiscation of goods, by imprisonment, banishment, and (if the offence deserue it) by taking away of life, for the good of the state publike. In time of warre, when as (not for every case) but for the just repelling or requiting of wrongs, warre is made against the enemies of the state. Now though it belong to the Magistrate only, to execute publike reuenge, yet every priuate man may have the benefit hereof, & may upon just causes use the Magistrates helpe for his reuenge: as first, if his cause be waightie wherein he is wronged: 2. if it be necessarie: & 3. if it be for his just defence, for the common good, & the punishment of the offender; and the Magistrate in these cases may lawfully, nay he must put in executiō, reuenge for priuate men: for without this, neither church, nor cōmon wealth, nor any society could stand.

Thus we see what just reuenge is; now considering it is the ordinance of God, this must admonish us to eschewe all outward offences, that we may so escape the just reuenge of the Magistrate; and also to make conscience of all sinnes, that so we may auoide the vengeance of God. And thus much of the generall rule.

Now because this generall rule might seeme to bee hard, therefore Christ explaines the same in 3. particular examples, wherein hee shewes how men are to behaue themselues when they are wronged. The first example is in these words, Whosoeuer shall smi[]e you on the right cheeke, turne to him the other also: under which, are comprehended all iniuries done to mens bodies, not onely by blowes & words, but also in the contempt of their persons, signified by striking on the right cheeke: for vsually men strike with the right hand, which directly should light on the left cheeke, and if the right cheeke be smitten it is commonly with the backe of the hand, which is a blow with contempt: now, say a man is abused in his bodie, even by blows of contempt, yet he must not reuenge himselfe, but turne the other cheek also:] which words must not simply be understood, but by comparison, thus; rather then you reuenge your selfe, and resist the evil one that has stricken you on the right cheek, turne to him the other: for this particular example comprehends in it the generall rule of not resisting evil by priuate reuenge: and that it may not simply be taken may herby appeare: first, because Christ should then command the sufferer, to give further occasion of wrong doing to the evil man, which is not his meaning: againe, Christ himselfe who gaue this rule, did not so practise it, when he was smitten by the servant of the high Priest. Ioh. 18. 22, 23.

First, by this example Christ condemns the common practise of chalenging the field for personall wrongs, and of taking that chalenge when it is given; as also the fighting the single combate for Christ teaches, that a man must take many wrongs, before he seek to reuenge himselfe by any such course: if it be saide, it is a disgrace to refuse a chalenge; we must know, that true grace and credit stands in yeilding obedience unto God, and not in sinning against him for the saving of our reputation with men.

Secondly, the common practise of fighting and quarelling, is here condemned: many hold it unlawful to give the first blow, but yet if an other strike them, then they thinke they may strike againe: but this Christ here condemnes, and his own example is against it: for when he was smitten before the high Priest, he smote not againe: when Paul was smitten, he onely defended himselfe in word, but smote not againe. And Christ checks Peter for taking the sword, to resist the officers that apprehended him in the garden; indeede he permitted his Disciples to weare weapons, yet not for reuenge, but for their just defense onely.

Thirdly, Christ here condemns their opinion, that make it a matter of praise for a man that he will not turne his face from any man. It is indeede the praise of the Magistrate to be couragious, and not to feare the face of man. But yet a priuate man, be he neuer so strong, ought to turne his face from the aduersarie, unless it be in the case of his necessarie defence: for a man must suffer double or treble wrong, rather then defend himselfe. If any shall thinke this to be a great disgrace, still he must remember, that our chiefest honour consists in approouing our selues unto God, by obeying his wil, who here commands us rather to turne our backs and flie, then to resist in our own reuenge.

Question. But what if a man be assaulted, either on the high way, or in his house, may he not then resist to save his life, and his goods? Answer. In such a case he may doe two things: First, hee may to the vttermost of his power, defend himselfe and his goods; for this Text speaks not against defence, but against reuenge. Secondly, if a man can see no way to escape, either by flight, or calling for helpe of the Magistrate, then he is to stand so farre in his own defence, that hee is rather to kill then be killed; for in this case, God puts the sword into a priuate mans hand, and makes him a Magistrate, to execute reuenge upon his aduersarie: and thus might a man lawfully kill a thiefe in the night without the guilt of blood, Exod. 22. 2.

Fourthly, hence obserue, that no priuate man may lawfully kill a Prince, though he should tyrannically destroy both Church & commō wealth; for this Rule must square the actions of priuate men, they must rather beare double and treble wrong, then by way of priuate reuenge resist the evil one. The reuenge of evil Magistrates must be referred to God, to whom it justly belongs, as Dauid did, 1. Sam. 26. 10. and Psal. 43. 1.

Lastly, in this first example of particular iniurie, we may see one propertie of an evil man; namely, to be given to fighting, quarrelling, and contending: such a one may thinke himselfe a goodly fellow, but yet he that vses his strength to ordinarie quarrelling, and wrong doing to others, is here made an evil one, by the sentence of our Savior Christ: and therefore such as excell in strength, if they would be approoued of Christ, must make conscience of quarrelling and fighting, and offer violence to no man.

_Verse 40._And if any man will sue you at the law, and take away your coat, let him have your cloake also.

Here Christ propoūds the second example of wrong done unto mē, wherein he forbids the party wronged to reuenge himselfe; to wit, being iniuried in his goods, either priuatly, or under colour of law, for both these may here well be understood. By coate properly is meant the inner garment; & by cloake the outward: but here the words are not so strictly to be takē, but indifferently for any diverse garments; for in Luke they are thus set downe, And him that would take away your cloake, forbid not to take your coate also. And Christs meaning is this; If one vniustly contend with you, to take from you one garment, let him have another also, whether coate, or cloake, or such like thing. And yet this commandment is not simply, but comparatiuely to bee understood; to wit, rather then a man should seeke priuate reuenge, he must not onely suffer the losse of one garment, but of moe, and so of other temporall goods.

Out of this example, wee may learne these Instructions; First, that Christians must be quiet and patient, and not given to contend, whether it be priuately, or openly by suite at the law. This contention Paul reprooued in the Corinthians, 1. Cor. 3. 3. and chargs the Philippians, that nothing be done among them by contention, Philip. 2. 3. which is a notable rule; for though men be at difference, yet there ought to be no contentions either in word or deede, all things ought to bee done in loue, and so strife shall cease: that wrangling spirit is not of God, wherby men striue to put downe others in words: when a man has spoken his minde, hee ought to cease, for multiplying of words is against Christian ciuilitie, and every where condemned in the holy Scripture.

Secondly, here is condemned, not the lawfull, but the common use of lawing, whereby men for every trisle will trouble the Courts. This argues a contentious spirit, and a minde that is given to reuenge, which beseems not Christians, as Paul shews, 1. Cor. 6. 1, 2, 5, 6. and yet it is the common practise in these our daies, from whence come such vnchristian speeches as this, I will be reuenged on him, or else I will spend all that I have. But the truth is, that rather then a man should goe thus to law, he ought to suffer a double and treble losse.

Thirdly, here Christ teaches, that in all our dealings we must have a principall regard unto charitie, and rather seeke to maintaine this grace in our hearts, then our outward worldly goods.

Fourthly, we are here taught to preferre our own peace and quietnesse, before our temporall goods; yet not simply, but in this respect, that hereby wee may have fitter time with quietnesse to imploy our selues in the worship of God, and to edifie our selues in holinesse and pietie: this duty concerns them especially, which have much dealing in the world, and thereupon many occasions of anger and vexation, for such vnruly passions make a man vnfit for Gods service; it is the meeke and lowly heart that receiues the blessing from the Lord, Matthew, 11. 29.

Lastly, in this example is set downe unto us, a second propertie of euilmen; namely, to be given to wrong their brethren in their goods, either priuately, or under colour of law; such a one was Zacheus before his calling, when he gathered tribute and custome for the Romane Emperour, he used forged cauillation, for his owngaine: and these our daies abound with those that eurich themselues by pilling and polling of their brethren; but all such are vniust and evil persons, by the iudgment of our Savior Christ.

_Verse 41._And whosoeuer will compell you to goe a mile, goe with him twaine.

Here Christ propounds the third example of wrong doing, by Superiours towards their inferiours, wherein the partie wronged is likewise forbidden to make resistance by way of priuate reuenge. For the understanding whereof, wee must knowe, that as in this our common wealth we have Post—masters, so in other countries, especially in Persia, there were the like officers, who by authoritie frō their Kings or Emperours, might take mens cattel, nay men themselues, and use them for trauell & carriage, at their pleasure: and it is like, the Iewes had got this custome among them after their captiuitie, as may in part appeare, by theircōpelling Simon of Syrene to beare Christs crosse when they met him. Now Christ speakes here of the abuse of this authoritie; saying, That if a mā compell you wrongfully, under colour of the Magistrates authoritie, to go with him one mile, goe with him twaine: that is, []ather then by resisting you shouldest reuenge your selfe, goe with him two miles: whence hee gives to all inferiours a commandment, to beare patiently the wrongs that are done unto them by their Superiours, and rather to suffer a double wrong, then seeke to reuenge themselues by priuate resistance.

Here then we see a just ground of []eproofe of inferiours for sundrie practises of impatience towards their superiours; as first, when a man is attached by an Officer, to make violent resistance. This practise swarus from the Rule of Christ, for say you are attached wrongfully, yet you oughtest to acknowledge Gods ordinance in Magistracie, and to obey the same, without offering priuate reuenge. Secondly, it often falls out, that Land-lords, and men of wealth, oppresse the poore, by inclosing of common lands, and such like; now hereupon the poorer sort use to raile against them, and to curse them: but this practise is also here forbidden by our Savior Christ; for albeit the rich men sin grieuously in oppressing the poore, yet the poore must suffer rather a double or treble wrong, then by cursing speeches seeke priuate reuenge.

Againe, in this example we may see a third kinde of wicked men; to wit, all such as beeing superiouts, doe wrong and violence to their inferiours, as cruel Magistrates, oppressing Land-lords, cauelling officers, vsurers, & such like: these are here called evil ones by our Savior Christ, and therefore they must learne to show mercie, and leaue off wrong & violēce, if they look to escape to be judged as euil ones at the last day.

Thus we see the three particular examples of wrongs, wherein men may not reuenge themselues priuately. Now from them all ioyntly considered, we may note two points; First, that the calling of a Christian is a state of suffering, 1. Pet. 2. 20, 21. If ye take it patiently when yee suffer wrong for well-doing, this is praise worthie, for yee are hereunto called: & therefore if wee would declare our selues to bee the true members of Christ, wee must show forth patience in bearing wrongs, without seeking reuenge. This was Christs lesson to his Disciples, for hauing tolde them of afflictions to come, hee bids them to possesse their soules with patience: so when the spirit of God sets downe the afflictions of the Church, he addes this as an Item,here is the patience of the Saints. We therefore must labour to repell all malice and rancour when we suffer vniustly, remembring this rule of Christ, that rather then wee offer priuate reuenge, we must suffer the doubling and trebling of the wrong. It is true indeed, this is hard for flesh and blood to doe; but if wee bee but flesh, that is, naturall men, why doe we professe our selues to be Christians? for he that has not the spirit of God, is none of his, Rom. 8. 9. And if we be in the spirit, wee must obey the motions thereof, and learne of Christ who was meeke and humble, and following him wee shall finde rest for our soules.

Secondly, when Christ sets downe these three examples of suffering wrong, he applies himselfe to the present outward estate of the Iewes, which was this; For one man to suffer wrong of another in his bodie, and in his goods, and yet to rest contented, without reliefe or amends: Now the cause of this their miserable condition, was their seruitude to the Romane Emperour, who a little before Christs comming, had remooued the Scepter from Judah, & made Judah a Prouince tributarie unto Rome, so as they were ruled not by a Prince of their own, but by a forraine enemies Deputies.

In this estate we may see the miserable condition of any people that are in bondage to a forraine enemie, their liues are every way miserable; for besides their personall bondage, they are constrained to suffer losses and wrongs, in goods, and in their names, without all remedie or reliefe. The consideratiō hereof must teach us, First, to be heartily thākfull unto God, for the happie outward peace, which with the Gospel of Gods grace we now enioy under our dread sovereign, being free from subiection unto any forraine power. Secondly, to pray earnestly unto the Lord, for the good estate, life, and health of our Prince, by whom under God, we enioy such joy and prosperitie; as also for the continuance of Gods holy hand of protection to preserue the whole land against all forraine power whatsoever. Thirdly, to repent vnfainedly of all our sinnes, that so we turning unto God from them, he may continue unto us those happy daies of peace, wherein we have freedome from subiection to forraine tyrannie: for our sinnes are our greatest foes, they lay open the ports of our lands, and the gates of our cities to the spoyling enemie; they will put downe our strong walls, and take away the strength of our armed men: no enemies can doe us so much harme as our own sinnes: and therefore we must humble our selues for them, and if we have not repented, now we must beginne; and if we have begunne, we must proceede and renew the same more and more. If we had felt the miserie of subiection to foraine power, as these Iewes now did, it would touch us: and therefore before these euills come upon us, let us meet our God by true repentance, that so he may keepe from us this fierce wrath.

_vers. 42._Giue to him that asks: and from him that would borrow of you, turne not away.

Christ hauing forbidden priuate reuenge, does here command the requitall of good for evil, in two particular examples of well-doing, taken from giving and lending: by both which, though not expressely, yet in sense and meaning Christ would teach his hearers thus much: Let the man be what he will, doe you good unto him for evil.

For the first, give to him that asks, &c. These words must not be taken simply, but in this sense: give to him that asks on a just cause beeing poore, though be cannot requite you againe, nay, though he had done you wrong, and were yours enemie. This exposition is plaine, Luk. 6. for hauing set downe his commandment for giving, v. 30. he renders this reason thereof in effect; because they cannot requite you againe, v. 33. which plainely imports that it must be to the poore.

Here now first obserue, the forme of Christs words, they are commanding, give to him, &c. whence I gather that a man is bound in conscience upon paine of death to give alms, and releefe, Matth. 25. 41, 42. Christ adiudgs some to hell for the neglect of this duty: now there could be no such course, if there were no commandment that did bind their conscience to doe that, for want whereof they are condemned. Againe, in the sixt commandment, we are bound to doe all duties that may preserue our neighbours life, of which sort is giving releefe unto the poore, without which they cannot live. If it be saide, that Daniel made alms deedes no commandment, but a matter of counsell unto Nebuchadnezzar: I answer, that things commaunded may be propounded by way of counsell: so does Christ to the Church of Laodicea, I counsell you to buie of me gold, &c. Againe, Daniel used this forme of speech to the King, Let my counsell be pretious unto you; not because it was no commandment, but because he would so temper his speech, that it might better take place in the stout heart of this proud king. And when as Paul (2. Cor. 8. 8.) speaking of alms saith, he speaks not by commandment, it is to be understood not simply of alms giving, but of th[] measure thereof, as the former verse does plainly show.

Here then wee see those men confuted which say, they may doe with their own what they will: this is not so, for mens goods are not their own simply, but Gods also; and they indeede are but the Lords stewards to dispose of them as he commands: now his will is, that part thereof should be given to them which want.

Secondly, we see here also that those men sinne grieuously who are so couetous, that they will give nothing to the poore; sell they will, and lend also, upon a good pawne, for their own aduantage: but by free gift they will part with nothing. These are miserable persons, who doe what they can to condemne themselues: for Gods commandment binds men in conscience to give unto the poore, and that freely. Yet here we must know, that not onely they who give f[]eely doe a worke of mercie; but also they who lend and sell, when as their lending and selling will as much profit the poore as giving: this in effect is alms deedes here also commanded: and therefore is Joseph commended, not onely for giving, but for selling corne to the Egyptians and others in the time of dearth.

Thirdly, this beeing a commandment binding conscience, must stirre us up to doe all good duties of releefe with cheerefulnes, that so meet and decent prouision for the poore may not onely be begunne, but also continued: for it is acceptable unto God.

A second point here to be obserued is, what kind of commandment this is; give to him that asks. Gods commandments be of two sorts, Affirmatiue and Negatiue; and in the Morall law the one is alwaies comprehended in the other: now this commandment is affirmatiue, which must be noted, because negatiue precepts lay a straighter bonde upon the conscience then the affirmatiue: and therefore are the precepts of the Morall law for the most part propounded negatiuely: for the negatiue precept binds a man to obedience alwaies, and to all and every time; as when God saith, you shalt not kill, a man is neuer exempted from obedience hereunto: but an affirmatiue commandment, though it binde alwaies, yet not to all times, as this of Christ for giving alms, it binds not all men, but onely those that are inabled to give; nor yet the rich to all times, but then onely when just occasion of giving is offered: and the same may be said of every affirmatiue commandment, as of keeping an holy rest unto the Lord, it bindes a man for euer, but not at all times, onely for the seauenth day, and such like.

Yet further to lay open this commandment touching alms, we will herein handle eight points: I. who is to give: II. what is to be given: III. to whome we must give: IV. in what order: V. how much: VI. in what place: VII. at what time: VIII. in what manner we must give.

For the first: the person that is to give, is not every one, but such as God has set apart for this duty: for, Matth. 25. 42, 43. some are there made to receive, as the hungrie, thirstie, naked, sicke, &c. and others are made fit to give clothing, foode, comfort, and such like. And S. John tells us who is made fit to give, namely, he that has the goods of this world: not onely he that has abundance, but even he that has but a small portion of worldly goods: and therefore the theefe that stole for want, is forbidden to steale, and commanded to labour,that he may have to give to him that wants: and the poore widow is commended of Christ, that of her penurie gaue to the treasurie but two mites. Now in a giuer there must be two things: first, a right unto the goods he gius: for a man may not give that which is not his own: secondly, a present full proprietie in the things he gius, (unless it be in the case of necessitie:) and by this are children and servants excluded from giving, unless they have some things of their own, or doe it by command.

Quest. Whether may the wife give releefe unto the poore, without her husbands consent? An auncient answer is this, that many wiues in giving are Abigails in regard of their husbands, who are like unto Nabal; and therefore may give: and yet some other auncient Diuines adde this, that the wife cannot give, where all consent of her husband is wanting, because both shee and all her possessions belong unto him principally: yet here we are to know, that there is a double consent of the husband, expressed in open words, whereupon there is no question, but the wife may lawfully give: and secret, which is threefold; first, when the husband does not dissent; secondly, when he gives consent generally, as when he allows her to give, but names not any particular; thirdly, when the wife has a probable coniecture and presumption, that if her husband doe know, he would allow of her giving. And in these cases of secret consent, the wife may also give: but if shee have not his consent any of these waies, shee may not lawfully give, unless in these cases: 1. that shee has something priuate of her own, either by exception before, or by graunt after mariage: 2. that her giving serues to preserue the life or good estate of her husband and family, as Abigails did when shee gaue to Dauid: 3. that the necessitie of the receiuer requires present releefe, for extreame necessitie dispenses with proprietie.

II. Point. What is to be given? namely, alms. Here two questions are to be skanned: I. what is alms: II. whereof alms are to be raised. For the first, alms is a free gift, tending to preserue the temporall life of our neighbour: first, I call it a gift, understanding it largely, because forgiuing to them that are not able to pay, is an alms deede. Secondly, I say free, to distinguish it from subsidies to Princes, and Tenthes-giving for the stipende of the Minister, and such like. These are gifts, but not free gifts: for the people receive protection from the Magistrate for their subsidies, and instruction from the Minister for their Tenthes. Thirdly, I say, the ende of alms is to preserue temporall life; to distinguish it from spirituall gifts, which concerne the soule: the Papists make all workes of mercie, whether they concerne the bodie or soule, to be alms; but alms properly, are gifts that tende to preserue this naturall temporall life.

II. Question. Whereof are alms to be raised? Ans. First, of our own goods: for a man ought not to give that which is an other mans: and therefore those that owe more then they are worth, cannot give alms, but are rather fit to receive, for all that they have in right and conscience belongs to some others. Secondly, our alms must be ofour first fruits: things holesome and good, and such as are fit for the person releeued. They must not be the refuse of our goods, which we know not else what to doe with: Nehem. 8. 10. Part of the fatte, and of the sweete must be sent to them, for whome none is prouided. Thirdly, alms must be of goods lawfully gotten: for evil gotten goods must be restored, either to the owner (if he be known) or to some of his kinred, or to the Magistrate: which shewes, that the Vsurer ought rather to restore, then to give alms of his gaine for vsurie. Fourthly, our alms must be given of our own, with difference and discretion: every mans goods for the most part may be distinguished into foure degrees: first, some are necessarie to preserue life, without which a man and his family cannot live: secondly, some are necessary to a mans estate, as those goods by which a man putts in practise the duties of his calling, such are bookes unto the Student, and tooles unto the trades man: a third sort are such, as are requisite for the decencie of a mans estate, and such are those that make a man walke in his calling with comfort, []ase, profit, and delight: the fourth sort of goods are superfluous; that is, all that portion which a man may want, and yet have things necessarie for this life, and estate, and for the decencie thereof: these two last degrees are in Scripture called abundance. And answerably, there are two degrees of pouertie: the first, is common want, w[]en a man can live without receiving alms, but yet very hardly: the second is, extreame want, when a man withoat releefe cannot possibly maintaine life: now in common want we must give of our abundance; that is, both of our superfluitie, as also of our riches that serve for decencie: Luk. 3. 11. He which has two coates, let him part with him that has none: now he that has two coates, is not he that has a coate and a cloake, for so had Paul, and yet retained them both lawfully for his use: but Christs meaning is, that he which has things necessarie, and besides some thing ouer, seruing for decencie and superfluitie, must give thereof to him that lacks. And in extreame necessitie, he must give of those goods which pertaine necessarily to his life and estate: for our neighbours life must be preferred before our own temporall goods, and outward estate: Paul testifis of the Macedonians, that in the extreame necessitie of the Saints, they gaue to their power, yea and beyond their power: upon this ground the Christians in the primitiue Church, sold their possessions for the releeuing of the poore brethren in extreame want: rather diminishing their own temporall estate, then suffering the poore to want that were in extreame necessitie. This Rule ought alwaies to be regarded and practised, especially in times of want: as for those that make aduantage of a dearth, and enrich themselues by Gods judgment on the poore, they are most miserable and wretched people, quite voide of every sparke of that gratious disposition which was in Christ, who beeing rich, even king of heaven and earth, made himselfe poore, that though his pouertie, he might make others rich. It is the will of God, that we should beare one anothers burdens, and helpe to lift up the poore that are pressed down with the judgment of God; which we shall doe, when we give not onely of our abundance in common want, but even of our necessaries in the extreame want of the poore.

III. Point. To whome must we give? Ans. To the poore: this needes no proofe: yet in these poore two things are required. First, they must be truly poore: that is, such as are indeede either in common or extreame want; and of such poore S. John saith, If any have this worlds goods, and seeth his brother have neede, if he shut up his compassion from him, how dwells the loue of God in him? Secondly, they must be such as cannot helpe themselues, Leuit. 25. 35. If your brother be impouerished, and have a trembling hand, you shalt releeue him: the man of a trembling hand, is one that is not able to maintaine himselfe; of this sort are Orphans, widowes, the aged, sicke, blind, lame, maymed in service, and such like, all these must be releeued. But the case stands otherwise with that kind of poore, which we call lustie beggers, who are able to prouide for themselues, if they would take paines: S. Pauls rule belongs to them, If they will not worke, they must not eate: that is, they must not be maintained on the alms of the Church. Quest. 1. What must such lustie poore doe? Answ. They must be imploied in some lawfull calling, wherein they may labour to get their own bread, and not eate the common foode of those that are poore indeede. For the Church and Commonwealth are as a mans bodie, wherein every member has his seuerall office, for the good of the whole bodie: and indeede every man should have not onely a generall calling of a Christian, but a particular calling also, wherein he must imploy himselfe for the common good: it is against the word of God, and the light of nature, that any should live hauing nothing to doe. Adam in his innocencie was inioyned to worke in the garden; and our Savior Christ before his baptisme, lived under his Father in a particular calling, till he was thirtie yeares olde; whose examples we must follow. Quest. 2. What is our duty towards these lustie beggers? Ans. From Pauls rule we may gather, that we must not ordinarily and of custome releeue them: indeede upon present necessitie they are to be releeued, but yet with this aduertisment, that they looke not for it againe, but that they prouide for themselues by labouring in some lawfull calling: for this common releeuing at mens doores, makes so many idle vagabonds and rogues as there are.

IV. Point. In what order must we give our alms for distinction of persons? Ans. Touching order in releeuing, the Holy Spirit has laid downe three Rules: First, by S. Paul,He that prouids not for his own, a[]d namely for them of his houshold, is worse then an insidell: whence this order may be obserued, that I. a man must give to them that be of his own houshold and family: II. to his own blood, kinred, and alliance: III. unto strangers. The second Rule is this: Gal. 6. 20. 'Doe good unto all, but specially to the houshold of faith: first, believers must be releeued, and then all others, good or badde. The third Rule is given by Moses, Deut. 15. 10. We must first releeue our ownepoore, that is, such as live among us, and then give unto strangers, if our abilitie will affoard, and their necessitie doe require.

U. Point. How much must we give? Touching the measure of our alms, there is no particular commandment in Scripture: but yet these generall Rules may thence be gathered. First, that a man is not bound to give all that he has: Prov. 5. 15, 16. Drinke the waters of yours own []isterne, and flowing streames out of the middest of yours own well: let your fountaines disperse themselues abroad: where under an allegorie borrowed from waters, the Holy Spirit directs a man, for the disposing of his riches; as namely, comfortably to enioy his own goods, and yet to bestow some part thereof on them that want: and, Luk. 3. 11. Let him that has two coates give (not both) but one to him that wants: where we see them justly rebuked, that in prodigalitie doe riotously lauish and spend all that they have: for if a man may not give all, much lesse may he spend all wilfully. II. Rule. 2. Cor. 8. 13. A man mustnot so give to others, that he himselfe be grieued, and they be eased altogether. III. Rule. alms must be according to the giuers abilitie, and withal answerable to the necessitie of the poore, whether in food, rayment, or harbour: so Paul saith, speaking of common releefe, The ministration of this service, supplis the necessitie of the Saints: and S. James requires, that in releefe such things be given as be needefull to the bodie: and, Deut. 15. 8. If your brother be poore, you shalt open your hand unto him, and lend him sufficient for his neede which he has.

VI. Point. In what place must alms be given? Touching the place we must know this; that it is a disorder not beseeming Gods Church, to give releefe to wandring beggers at our doores: this may appeare by these reasons: I. It is Gods commandment, that among his people there should be no such beggers: if any man aske, how the poore were then releeued? I answer, God tooke sufficient order for their prouision: for first, the husbandman must not gather his grapes cleane, nor yet his corne field, but leaue the after-gathering and gleaning for the poore. Secondly, besides the yearely Tenthes for the Priests and Le[]ites, every three yeares tenthes were to be gathered and kept for the poore, and for strangers. Thirdly, every seauenth yeare the land was to rest, and all that it brought forth that yeare, with the fruit of vineyards and oliues was for the poore. Exod. 23. 11. Againe, in the new Testament the Apostles ordained, that in every Church there should be Deacons; that is, men of wisdom and discretion, who were to gather for the poore, and likewise to dispose of that which was given, according as every man had neede: in which very order of prouision for the poore, the Lord forbids all wādring begging. II. These wandring beggers, are the shame and reproch of the people where they are suffered: for it argus want of care of good order in gouerners, and want of mercie in the rich, that they gather all to themselues, without regard how the poore should live. III. In releeuing these wandring beggers, there is this double want in the giuer; he cannot tell what to give, nor how much; because he knowes not the state of the partie that beggs. Now in alms deedes there ought to be a double discretion: the giuer ought to know both his own abilitie, and also the necessitie of the receiuers. IV. Common releeuing at mens doores makes many beggers, and maintaines a wicked generation: for these wandring beggers are for the most part flat Atheists, regarding nothing but their bellie, separating themselues from all congregations: and from begging many fall to stealing; or els they take such pleasure therein, that they will neuer leaue it, no not for a yearely rent. This is known to be true by experience. All which things duly considered, must move the Magistrates and every other in their place, to see that better order be obserued for the poore then doore-releeuing to all that come. And sith good lawes are made in this behalfe, men ought in conscience to see the same obserued and kept; neither can any man without sinne trāsgresse the same. Indeede if good order were not prouided for the poore, it were better to releeue them in their wandring course, then to suffer them to starue: for so dealt Christ & his disciples with the poore, when good order failed among the Iewes, they releeued them in the high waies & streetes.

VII. Point. At what time must alms be given? Ans. Hereof the Scripture speaks little, yet this may be gathered thence: First, that releefe must be given when present occasion requirs: therefore Salomon saith, Say not to your neigbour, Goe and come again to morow, if you now have it. Secondly, that the Sabbath day is a fit time for the giving of releefe for the poore: for the Apostle commanded the Corinthians, that each one should lay aside upon that day, according as God had prospered him the weeke before, that which he would give for the poore: where by the way, it may be obserued, that daily giving at mens doores was not allowed by the Apostles. Also touching Trades-men this may be added: from this, that the Apostle makes contribution for the poore a Sabbath daies worke; that wheras they use to imploy part of the Lords day, both morning & euening in seruing their customers for their own priuate benefite, this can not be []arranted: onely this they may doe; upon the Sabbath they should sell unto none, but to such as buie of necessitie, and then they may not make a priuate gaine of their sale, but must turne that worke to a worke of mercie for the poore, either selling without gaine if it be a poore bodie that buies; or giving the gaine of that which they sell to the rich, for the releefe of the poore. This indeed will hardly be obtained at trades-mens hands, but yet they must know that the whole Sabbath day is the Lords, wherin he wil be worshipped with delight, neither ought men to doe therein their own workes, nor seeke their own wills, nor speake their own words. Isa. 58. 13.

VIII. Point. In what manner must alms be given? Ans. Hereof more is to be spoken in the chapter following: yet from this text these things may be obserued: First, that alms-giving must be free; the giuer must neither looke for recompence at the hands of man, nor thinke to merit any thing thereby at the hands of God. That Popish conceit depriues a man of the true comfort of the spirit in this worke of mercy: none but Christ by his obedience could euer merit at Gods hands. Secondly, our hearts in giving must be touched with charitie, and the bowels of compassion; we must give with cheerefulnes: for without loue all that we give is nothing, 1. Cor. 13. 3. and the Lord lous a cheerfull giuer, 2. Cor. 9. 7. now if we consider the poore as our own flesh, and see Gods image in them, this will move us to pitie. Thirdly, in the person of the poore we must consider Christ Jesus, and give unto them as we would give unto Christ. This will move us to give, and that chearefully: for in the day of judgment Christ will make it known that he comes for releefe to the rich in the person of the poore: to the mercilesse he will say, In as much as ye did it not to them, ye did it not to me: but to the mercifull thus, In as much as ye did it unto one of the least of these my brethren, ye have done it unto me. Fourthly, our alms must be given as a pledge of our thankefulnesse unto God for the blessings we enioy: for all we have comms from God; and of his hand it is, whatsoever we give: now he professes, that when men doe good,and distribute to the poore, he is well pleased with such sacrifices.

Hauing seene what this duty of alms-giving is, and how it must be performed; we must now stirre up our selues to put the same in practise: and to move us hereunto consider the reasons following. I. We all desire to be counted religious; now if we would be such indeede, we must visit the fatherlesse and widowes, we must doe good, and give alms to the poore: for this is pure religion and vndefiled before God, as James saith. To come to the Church and heare the word, and to receive the Sacraments are good things, but without mercie to the poore they are not regarded, but hated of God, Isa. 1. 13, 14, 15. II. If a man should offer unto us a peece of ground to manure and till for our own reaping, we would take it kindely and bestowe both paines and seede upon it; behold the poore are sent of God to the rich, as a peece of ground to be tilled, and when they give to the poore, they sowe upon the ground: now as Paul saith in this case, looke as a man sows so shall he reape: we therefore must sow liberally, that we may also reape liberally. III. Prov. 19. 17. He that has mercie upon the poore, lendethvnto the Lord: we would easily be moved to lend, if we had an honest man to be suretie unto us, for returning of our own with aduantage: well, the Lord offers himselfe to the rich to be suretie for the poore; who then will feare to lend hauing so good a debter? IIII. If these promises will not move us, let us consider the fearefull curses threatned against the mercilesse and hard hearted: for as he that gius to the poore shall not lacke, so he that hids his eyes from them shall have many curses, Prov. 28. 27. and he that stopps his eares at the crying of the poore, he shall crie and not be heard: Prov. 21. 18. and the woefull sentence of condemnation shall be pronounced upon the wicked for the neglect of this duty. Matth. 25. 41, 42.

Further, from the words, give to him that asks] we may learne, that it is the will of God, that among his people there should be a proprietie of goods, and that all things should not be common in that behalfe: for the Lord would have some to have to give, and some to want that they might receive; which would not be, if all things should be common both for use and proprietie, as some have fondly imagined. If any man thinke it was so in the primitiue Church, because it is said, they had all things common, he is to know, that that communitie was in such things onely, as men had then freely given for the common good. And yet even then, none was compelled or bound in conscience to give all his substance in that sort: for there Peter tells Ananias that his possession, while it remained vnsold, appertained to him, and after it was sold, the price thereof was in his own power to dispose of as he would. Obiect. 2. All things belong to believers, as Paul saith, All things are yours, 1. Cor. 3. 21. and therefore they ought to be common. Ans. The Apostle means, that they had right in Christ to all things, and did enioy them by hope; but yet the fruition of them in actuall proprietie, is not had before the day of judgment.

Againe, if giving to the poore be a duty of every one, whome God iuables hereunto, then no man may voluntarily disable himselfe from it; whereupon the Popish practise of vndergoing voluntarie pouertie falls to the ground, as unlawful: for thereby they disable themselues unto this duty. Indeede the Papists make this a state of perfection, but David judged begging to be a curse, Psal. 109. 10. els he would not have spoken of freedome from beggerie as of a blessing, which he does, Psal. 37. 25. I neuer saw the righteous forsaken, nor his seede begging.

Lastly, in this commandment see the error of those men, that give themselues wholly to gather riches to themselues, beeing like to the moule which is alwaies digging in the earth: for God requires, that a man should give as well as get, nay he must get to give, and not to keepe: for God is more glorified by giving, then by keeping: and herein his children resemble their heauenly father, who receius nothing of any man, and yet gius liberally to every one that asks, without reproching any, Iam. 1. 5.

And from him that would borow of you, turne not away.] These words containe Christs second precept, touching requiting good for evil, taken from lending and borowing. To know the meaning of this Rule three point are to be handled: I. what it is to lend: II. to whome men must lend: III. in what manner. For the first, what lending is, is well known by common experience. It is a ciuill contract or bargaine in which money, corne, or such like goods, passe from man to man both in regard of use and title: yet so, as the borower is bound in conscience to returne the thing lent unto him, or els that which in value is equall unto it.

II. Point. To whome men must lend. This circumstance is not here expressed by Matthew, but must be supplied out of Luke, chap. 6. 34, 35. where Christ forbids them to lend, as sinners doe, to receive the like againe: but (saith he) loue your enemies, and doe good, and lend looking for nothing againe: where it is plaine, that lending must be to such as are truly poore, and not able to lend againe like for like. For the better understanding whereof we are to know, that in humane Societies there be three sorts of men. First, such poore as are vnable to prouide for themselues things necessarie, by reason of some impotencie, as sickeenes, age, lamenes, or such like; and these are commonly called beggers. A second sort are those, which beeing poore have yet a trade, wherein they can prouide for themselues some part of their maintenance, & yet by reason of their pouertie. still want some things necessarie, which of thēselues they cannot procure. The third sort are rich men, such as have worldly goods in abundance, not onely sufficient for their necessaries, but much ouerplus: now to each of these belongs his peculiar due. To the first sort of poore that have the shaking hand (as Moses speaks) alms are due, and they must be releeued by giving freely, as we have showed in the former precept. To the second sort of poore, belōgs lending properly, specially then, when their necessitie requires. To the rich, neither gift nor loane is due; but on the contrarie, they ought to give and lend to the poore, maintaining themselues by the honest labour and industrie of their lawfull callings.

3. Point. In what manner must men lend? Ans. With a willing mind, without any show of grudging, either in speech, or by turning away the head or bodie; as it is here said, From him that would borrow of you turne not away: which propertie in the lender, is yet further expressed by Luke, saying, Lend, looking for nothing againe: where Christ does not simply forbid men to looke for that which they lent; but his meaning is, to show with what affection & disposition of heart men ought to lend: namely, hauing respect onely to the good of the partie borrowing, and not to the restitution of the thing lent: as when a poore man comes to borrow, wee must not reason thus with our selues; This man is poore, and it may be will not paie me againe, therefore I wil not lend; nor thus, This man is painfull though he bee poore, and is like to paie me againe, & therefore I will lend. This (saith Christ) is the practise of sinners, who lend, because they looke to receive the like. Be you therefore moved to lend upon a good desire to helpe the poore, and let not your mind be running vpō the losse, or safe return of the thing lent. Thus is that clause of Christ, looking for nothing againe, to be understood, and not to bee applied to the game of vsurie, wherea[] Christ aims not in this place.

First, here obserue, that to lend unto the poore, is a commandment of God, binding the conscience of the rich: it is not left free to the rich mans choice, whether hee will lend or not, but if the poore mans case require, he sinnes against God, if he doe not lend; for he breaks this commandment. Dauid therefore makes it the propertie of a good man to be mercifull, and to lend: Psal. 112. 5. where wee see that wretched practise of many rich men condemned to the pit of hell, who are so far from lending to the poore, that they hoard up their store, till a time of dearth, that then they may inrich thēselues by poore mens want; & thus they increase Gods judgment upon the poore, and as it were, grinde their faces, and tread upon them, as the Holy Spirit speaks. But they shall one day find, that they ought to have lent unto the poore, in their necessities; yea, and when the hand of God in common want lis more heauie upon the poore, they ought then to open their hands more liberally towards them. It is an vsuall & common practise, that when a man beginnes to decaie in his estate, no man will lend him any thing; []u[] because he beginnes to decay, therefore they withdrew their helpe, least he should not pay them againe. But this ought not to be so: its Christs commandment, that the rich by lending should sustaine such a one as by reason of want, is readie to fall into decay.

Secondly, this cōmand of Christ binds the Rich not onely to lend, but to lend freely without taking any increase: for they must lend, not looking for any againe: yea, Exod. 22. 25. the Lord expressely forbids to take increase of the poore: where we see the common practise of Vsurers condemned to the bottome of hell, who lende unto the poore upon bonds for increase: these are they, that live on the blood and life of the poore, whose sinne is every where condemned, and ought to be hated as bloodshed it selfe. But the rich will say, they are intreated so to doe, and are greatly thanked for so lending. Ans. This excuse will not serve the turne: for Sauls armour bearer was a murtherer for killing his master, though Saul earnestly besought him so to doe. 2. Sam 1. 9. 16.

Thirdly, here further learne, that a man must lend, and yet not alwaies take againe the principall: indeede he may require, and receive his own, els there should be no lending but all giving, which two are here distinct: but yet when the poore that borowed, is fallen in[]o further pouertie, the Rich must turne his lending into giving, and forgiue the principall or part thereof, as their seuerall estates shal require Deut. 24. 10, 11, 12. A man may take a pledge for his debt of the poore, but yet if the pawne be a thing necessarie to the poore mans life, he must not take it, or at least not retaine it till the sunne setting.

Fourthly, some may here aske (seeing Christ bids o[] lend looking fornothing againe) whether may a man at no time with good conscience receive increase for his lending? Ans. Lending is twofold: of due, or of curtesie: lending of due is the loane of the rich unto the poore, when his necessitie compells him to borrow: and for this a man cannot with good conscience take any increase. Lending of curtesie is, when one rich friend lends unto an other; this is not forbidden in the word of God, but is left to a mans own libertie and discretion, neither has it any promise of reward. Now in this case of curtesie, I doe not finde in Scripture that all taking of increase is simply condemned; nay, in some cases, both the law of nature, and the lawes of all countries doe allow it: As first, when the increase is given onely in way of thankefulnesse, as a blessing to require in kindnes a good turne received: for ingratitude is abhorred of all, and the low of nature requires to doe good for good: and all Diuines almost both Protestants and Papists doe allow this kinde of increase. Secondly, when a man sustains dammage by his lending, he may receive increase by way of satisfaction for his losse. Thirdly, when a man is contented to aduenture his principall in the hand of him that borrows, then also may he take increase; like as a man may receive hire for his hourse, or for the use of any other goods standing to their losse. Exod. 22. 14.

Thus we see what the will of God is for giving and lending unto the poore: now hence the poore may receive instruction. First, hereby all may learne, that God will have some poore among his people to receive and borrow of the rich: which may serve to perswade the poore to be contented with their meane estate, esteeming it to be the best for them, because God in his wisdom and prouidence has ordained it. Secondly, the poore must take occasion from their outward pouertie to seeke to be rich in God through grace: Iam. 2. 5. has not God chosen the poore of this world, that they should be rich in faith? Herein they may match, and goe beyond the richer sort; which is a matter of great joy: Iam. 1. 9. Let the brother of low degree, reioyce in that he is exalted: that is, with God, who counts them rich. Revel. 2. 9. Thirdly, hence the poore must learne to carie themselues submissiuely towards the rich of whome they receive great helpe and comfort by their giving and lending: Prov. 18. 23. The poore (saith Salomon) vtters supplications: noting their humilitie, which reprooues many poore, who are so proud hearted and ingratefull, that they will not affoard the rich a good word: but this beseems none, much lesse those that are to live by the rich: Psal. 101. 5. Him that has a proud looke and bigh heart, I cannot suffer.

_vers. 34._Ye have heard that it has beene said of old, you shalt loue your neighbour, and hate yours enemie:

In this verse and the rest to the ende of this Chapter, our Savior gos about to purge the generall commandment of the second Table touching the loue of our neighbour, from the corrupt interpretation of the Iewish teachers, and to restore it to his true and proper meaning. And as in the former so here, he first laies downe their false doctrine touching this commandment, v. 43 and then consutes the same, v. 44, 45, &c. In laying downe their false interpretation, he propounds the law of Moses touching brotherly loue, Leuit. 19. 18. you shalt loue your neighbour, which must here be understood in their false sense, who by neighbour, meant a friend: as if God had said, you shalt loue your friend. Then he adjoyns their tradition gathered from the law of God misconceiued; namely, to hate a mans enemie.

In these Iewes we may obserue two manifest abuses of Scripture which ought not to be in any Teachers: to wit, misinterpretation, and a false collection. The word they misconstrue is Neighbour, which in the olde Testament is taken two waies, either strictly and more properly for a familiar friend and acquaintance, in which sense it is commonly taken; or more generally, for any one that in any kind of societie is neare unto us, as by consanguinitie, habitation, office, traffique, or beeing onely in the same place with us: for so is the Samaritane saide to be neighbour to the man that fell among theeues, because he foundhim lying in the way where he traueiled, and had compassion on him. Now the Iewish teachers leaue the generall signification of the word, which expressed the true meaning of the Holy Spirit, and take the speciall signification, and so restraine this law of loue to friends onely. Whereby we see how necessarie it is, that the tongues wherein the Scriptures were penned, should be well known and understood: for the mistaking of the signification of a word by the Iewish teachers, caused a manifest errour to be taught among them for truth. And this maks greatly for the honour of the Schooles of learning, where the studies of the Tongues is professed. And herein also an other thing may be noted in the Iewish teachers, that in the time of Christ they were ignorant in their own tongue, and therefore no maruell though at this day they knowe not the proprieties thereof, seeing their Common-wealth is decaied, and they dispersed among all people.

Their second fault is, a false collection and consequent, that because a man must loue his friend, therefore he must hate his enemie: this is against the rules of Arte, for unless the contraries be equall, a consequent will not thence follow in this sort.

Here then obserue the necessitie of the studie of humane Artes, and among the rest, especially of the Arte of Logicke, whereby we may discerne betweene true and false collections. Againe, here obserue an infallible note of a false teacher; to wit, to temper the word of God to mens naturall affections, and so to expound it as they may both stand together. The Iewes were a people that loued their friends entirely, and hated their enemies bitterly: now answearably doe their Teachers expound this law, whereby they ouerturne both the law of God, and the salvation of the people. Thirdly, marke here the fruit of corrupt doctrine, namely, to corrupt good manners. The Iewes were a people that did much bragge of their Ancestours and priuiledges, and in regard of themselues contemned all forraine Nations; yea, they hated them, and therefore they were []o[]e in contention with Peter, for going to Cornelius a Gentile: Act. 11. 2. now this their malice proceeded partly from nature, and partly from the false doctrine of their Teachers, which was, that they might hate their enemies. The like may appeare in many practises of Poperie to this day: for when that Superstition was aloft, the people were taught a distinction of times and places, in regard of holinesse, the fruit of which doctrine stickesfast in the hearts of many unto this day: for they thinke Churches and Chappells to be more holy then other places, and therefore some will neuer pray but when they come into some-such place. And doe they not make great difference of daies and times? all which are fruits of Poperie. In regard whereof, we see it is necessarie that the puritie of Religion in faith and manners, should be strongly maintained by the syncere ministry of the word: for many disorders in mens liues come from the vnsound handling of the Scriptures. Whereby we may see Gods vnspeakeable mercie and goodnesse towards us, in vouchsafing us an holy ministry, wherein the puritie of doctrine is, and has beene long and may be still through Gods mercie maintained and published. This ought to move us to all thankefulnesse unto God, and to endeavor to show the fruit of this true Religion in all holinesse and pietie, both of heart and life towards God and man.

_vers. 44._But I say unto you, Loue your enemies: blesse them that curse you: doe good to them that hate you, and pray for them which hurt you, and persecute you.

Here our Savior Christ propounds his Answer unto the former false doctrine of the Iewish Teachers, for the hating of an enemie. Wherein first he laies downe a generall Rule, containing the summe of his whole answer, saying, Loue your enemies: then he expounds that Rule in the same v. and after proous it, v. 45, 46. Of these in order.

For the first, Loue your enemies. In this Rule two things must be known: I. what is an enemie: II. what it is to loue our enemie: both these are evident in the words following, wherein Christ expounds this rule, Blesse them that curse you, &c. An enemie then, is any one that of hatred does wrong unto his neighbour, either in word by cursing or evil speaking; or deede, by striking and persecuting him. But what is it to loue our enemie? Loue properly is an affection of the heart, whereby one is well pleased with an other. But here more generally, loue comprehends these two things first, to be louingly affected in heart towards an enemie; secondly, to use an enemie louingly in speech and action: so it is taken, 1 Ioh. 3. 18. Loue not in word andtongue onely but in deed and truth. And Rom. 10. 1[]. Loue is the fulfilling of the Law. For the first, loue in the heart comprehends all good affections that one man bears to another; a[] mercie, compassion meekenesse, and desire to doe unto them what good we can; as it is more plainely expressed, Luk. 6. 36. Bee ye therefore mercifull as your heauenly father is mercifull. And for the second that kinde vsage which loue expresses in word and deede, is here set out unto us in three branches First, blesse them that curse you where is commaunded all good speech, both unto our enemie, and of our enemie. The second, Do good to them that hate you: where is prescribed all louing vsage in action, by affoarding them helpe, reliefe, and comfort, any way we can. The third, pray for them that persecute you: that is, for their good estate in this life, so farre forth as it serus for Gods glorie, and for their conuersion and salvation in the world to come.

See the euidence of these things in examples; for the affection of the heart, take Christs example, who so loued his enemies, that he was contented to shed his own hearts blood for them, and to suffer the pangs of hell upon the crosse for their salvation. For loue in courteous speech see Dauid's practise towards Saul his professed enemie for though Dauid had him in his hands, and might have killed him sundrie times; nay, though he was prouoked thereunto by his servants, yet hee spared him, and with all tearmes of reuerence towards Saul appeased his servants, calling Saul his master, and the Lords annointed. Thus louingly also in speech did Paul behaue himselfe to Fest[]s & Agrippa, though they were heathen men, and his enemies. For doing good in action to an enemie read Exod. 2[]. 4, 5. If you meet yours enemies Oxe or his Asse going astraie, you shalt bring him to him againe: and if you seest yours enemies Asse lying under his burden, wilt you cease to helpe him? you shalt helpe him up againe with it: and Prou. 25. 21. If yours enemie bee hungrie give him bread to eate []f he thirst give him drinke. See the practise hereof in []Elisha, when God deliue[]ed them into his hands, that sought his life, he brought them to Samaria; and when the king of Israel would have slaine them, hee forbade him: nay, he caused the King to refresh them with bread and water, and so sent them to their own master For praying for our enemies, wee have the example of the Prophe[]of []our Savior Christ; and of Steuen who prayed for those that put him to death.

Obiect.[] It will be said, the Scripture else-where seemes to make against thi[] as Psal 139 21, 22Do not I hate them, O Lord, (saith Dauid) that hate you and doe I not earnestly contend with them, that risevp against you? I hate them with an vn[]ained hatred wherby it seemes, that in some cases a man may hate his enemiesAnsw. First, we must put a difference betweene our enemies cause, and his person their evil causes, and their s[]s must be ha[], and we must give no approbation thereso: but yet their persons beeing Gods creatures, and be a []ng his image in some sort, must bee loued. Againe, enemies bee of two sorts, priuate, and publike; a priunte enemie is he that hats a man for some priuate cause in himselfe, or concerning his affaires: and such a one we must loue, and not hate, as Christ here commands. A publike enemie, is he that hates a man for Gods cause, for religion and the gospels sake; and these publike enemies be of two sorts curable, and incurable: If our publike enemies be curable, we must pray for their conuersion, hating their conditions: If they bee incurable, and wee have plaine signes of their small impeni[]e, the[] we may hate them; for so we hate the deuill So Paul saith, If any man loue not the Lord []esion, An[]thema, Mara[]tha, let him b[]e finally and wholly accursed. And yet this we must knowe, that wee ought to direct our hatred to their sinnes, and for their sinnes hate their persons, and no otherwise. Now Dauid in that Psalme, speaks not of priuate, but of publike enemies, who hated not onely him, but God also in his religion, and were also incurable.

Obiect. 2. But the practise of Gods children seemes to bee otherwise, for Dauid often curses his enemies, and prais for the destruction of them and []heirs, Psal. 109. 6, 9, 10. And Peter wishes, that Simon M[]gus may perish with his money and Paul prais the Lord, []o reward Alexander the copper-smith according to his [illegible] 2 Tim. []4. 14. How can this stand with the i[]? Answ. There bee []n interpretations of these shots Some say (which [illegible]) that in Dauids Psalmes, his curses are in proper sense, prophe[]ies of the destruction of publike incurable enemies of Gods Church, and are onely propounded in the forme of prayers. AgaineDauid Peter, and Paul, were enlightened by Gods spirit and saw into the small estate of these their enemies whom they cursed, and therefore doe they wish for their confusion, not for their own cause; in way of priuate reuenge, but upon a desire of the furtherance of Gods glorie, in the execution of his justice upon them whom he had forsaken. And it is not unlawful for Gods children, to pray that God in justice would glorifie his name in the just punishment of impen[]ent sinners, that be cruel enemies to his Church.

Obiect. 3. God gaue commandment to his people the []ewes, to destroy the Can[]nites, and to r[]e out their enemies [illegible] of the Land: now, how could they loue them, whom they must so cruelly kill? Ans. We must onely loue the Lord absolutely, and others in God, and for God: that is, so farre forth as it stands with his pleasure: and therefore when he commands to kill, wee may lawfully kill. And this wee may doe by way of punishment appointed by God, not onely without hatred, but in loue, both forgiuing the wrong which concernes us, and also praying for grace and mercie for the partie, if hee belong to God

4. Obiect. There be some that sinne a sinne unto death, for whom we are forbidden to pray, 1. Ioh. 5. 16. and therefore wee may not alwaies pray for all our enemies? Ans. Christs commandment to pray for our enemies, admitts this exception, unless they sinne a sinne unto death, but that sinne is hardly known of the Church of God: & therefore priuate m[]n must not in a conceit thereof, surcease this duty, to pray for their enemies. Thus then is this Text to be understood; Loue your enemies, that is, your priuate enemies, and doe good unto them, unless God commaund you otherwise, and pray for them, if they sinne not that sinne unto death.

Here is confuted the old received doctrine of the Church of Rome, touching the loue of our enemie[], as comming neere to the doctrine of these Pharisies: They teach, that a man is bound alwaies, not to hate his enemies; but for louing them in good vsage outwardly, a man is not bound, save in two cases: First, when our enemie is in necessitie, and danger of life, then he must be relieued and helped. Secondly, in the case of scandall, when as by not helping or releeuing him, wee give offence unto others: but out of these two cases to show kindnesse to an enemie, is a matter of counsell, and of perfection But this doctrine is damnable, flat against this Text, and the practise of Gods servants expressed in his word; and therefore we must renounce it, and acknowledge that we are bound in conscience, on every occasion, to show our loue in word and deed unto our priuate enemies.

Secondly, hereby is condemned the commō practise of men in these daies; which is, to wrong their priuate enemies any way they can, by word or deed[]: some will raile upon them, as Shemei did on Dauid, and as Rabshekah did on Hezekias, and the people of God, yea on God himselfe. This is a damnable practise, flat against this commandment of Christ and his holy practise, 1. Pet. 2. 23. Nay, Michael the Arch-angel, durst []t blam[] the deuil with cursed speaking, when he stroue against him, Iude 9.

Thirdly, that fruit of rancour is here likewise reprooued, whereby men will professe they will neuer forget their enemies, though they do forgiue them. It is indeed agreeable to our corrupt nature, to keepe a grudge long in minde, and to reuiue old wrongs; but this commandment of Christ condemns this practise, and binds us both to forgiue and forget: and therefore we must labour to beate downe this spirit of reuenge, and endeavor to loue our enemies in word and deed.

Fourthly, here also see, that it is not lawfull to professe enmitie to any mans person, for we should loue every man. But how can wee loue him, to whom we professe our selues enemies, Christianitie and priuate enmitie cannot stand together; and therefore we must labour to abandon out of our hearts, the hatred of any mans person, and striue to show forth louing vsage, even towards our enemies, though it be against our nature, both by speaking well of them unto others, and shewing kindnesse unto them, both in word and deed; we must pray for them, and goe so farre in all good duties towards them, that by our well-doing, we may heape coales of fire upon their heads: that is, cause their consciences like a fire to burne within them, accusing them of their ill dealing towards us, and not suffering them to rest, till they laie away their enmitie and malitiousnesse against us.

Fiftly, this commandment of louing our enemies in word and deed, shewes it to be vnlawful for any man to utter evil speeches of another, at any time, unless the occasion bee just, and hee bee lawfully called thereunto; for loue couers a multitude of sinnes, but disgracing specches are fruits of hatred. Though Saul were Dauids professed enemie, and sought his blood, yet Dauid neuer reuiled him; and wee ought to follow his good example.

_Verse 45._That ye may be the children of your father which is in heaven: for he maks his sunne to arise on the evil, and the good: & sends raine upon the just and vniust.

Because it is against mans nature to loue his enemie, therefore our Savior Christ inforcs his Disciples hereunto, by the benefit they shall reape hereby, in manifesting themselues to be the children of God: for he spake to those that were Gods children, thus perswading them to loue their enemies: That which will make you known to be Gods children, that you must doe; but by louing your enemies you shall make it manifest that you are Gods children: this he proous in the words following, because it is a propertie of God so to doe; for he maks the sunne to arise on the evil, and on the good, &c.

Here first obserue a true note of the childe of God; namely, to imitate God his heauenly father, in louing his enemies, and expressing the faine by all kinde vsage, both in word and deede, praying for them, and releeuing them in their necessities. And because it is so blessed a thing to be the childe of God, we must therefore hereby stirre up our selues to the conscionable performance of this duty.

Secondly, from the ground of this reason we are taught, that wee ought principally to imploy our selues to those things, by the doing whereof, we may get assurance that we are the children of God; as also to shunne the doing of all such things, at declare us to be the children of Satan: that is, all sinnes which are indeed workes of darkenesse, and of the deuill. In the evil day, whether it be of death, or of affliction, when no man can comfort us, this will be an onely joy unto our hearts, which will swallow up all feare, that wee know our selues to bee Gods children; for then the Lord will acknowledge us for his own: but if by sinne we be like the deuill, God will refuse us, and so wee fall wholly to the deuill. Let us therefore practise those things, whereby this ground of comfort may be treasured in our hearts.

Thirdly, note here the style and title of honour, which Christ gius unto God; he calles him not onely their father, but their father which isin heaven: this hee does, to stirre up reuerence in his hearers towards God, and so have Gods children done, Dan. 9. 4. before that holy prophet powres out his prayer unto God for his people, hee sets out the Lord with most glorious titles, O Lord God, great and terrible, which keepest couenant and mercie, &c. And Jeremiah praying unto God, spends three or foure verses, in setting out Gods great power and Maiestie, Chap. 32. 17, 18, 19. So Hezekias in his prayer for the people, calles the Lord, the good God; which no doubt he did, to stirre up reuerence in his own heart, and in the people, towards God. Whereby we are taught, when we have occasion to mention the name of God, to doe it with all reuerence, and to use some titles of honour therewithall, to stirre up our selues and our hearers, to a gratious awe of heart towards Gods maiestie. But lamentable is the practise of the world in this behalfe, for every where the name of God is tossed in mens mouthes like a tennisball; some in the middest of their laughter use O God, O Lord, for breathing words: but others spare not to make Gods glorious name, the ensigne of their rage and furie, in bloodie and blasphemous oathes: but void of grace are all such.

For he maks the sunne to rise on the evil; and on the good, and sends raine on the just, and on the vniust. Here Christ propounds the propertie of God in doing good, and shewing kindnes to his enemies, to prove that by so doing, we shall show our selues to be his children. Wherein first obserue, the manner of Christs speech; he saith not, Hee has caused the sunne to rise, and has sent raine, &c. but speaking of the time present, he does now cause the sunne to rise, and sends raine; so likewise John 5. 17. My father yet works, and I worke together withhim. In which phrase is expressed a notable worke of Gods heauenly prouidence; namely; that after the creation of all things, whereby God gaue beeing unto the creatures, and power and virtue to doe the things, for which they were created, he does by his prouidence still preserue that beeing, and so in every particular creature. It is God that gaue beeing to the sunne at the beginning, and it is hee that euer since continus the beeing of the sunne, with the light and virtue thereof; & the same is true of all creatures, and of ourselues: for in him we live, moone, and have our beeing: hee is not like a Carpenter who buildes a house, and then leaues it, but still he preserues the things hee has created. Herein we may well be compared to a spring or fountaine, which causes the riuers to flowe while it sends out waters, but when it is stopped, they are dried up: even so, while God continus the beeing and use of creatures, so long they are; but if hee with-hold his hand from them, they cease to bee, and the use of them continus no more. Thus it is with us, both in regard of our soules and bodies, with the faculties, powers, and graces thereof; for what hast you that you have not received from him? whobears up all things by his mightie word.

Now hence we must learne these duties; First, to seeke to know him that is daily about us, and preserus us in soule and in bodie, from houre to houre. Secondly, to cleaue unto God with our hearts, and to set our affections of loue; feare, joy, and hope, wholly upon him, because he is the author and continuer of our beeing, what euer it be. Thirdly, to obey our God in all things; for shall he give beeing to our bodies & soules, and shall we dispose of them after our pleasures, to offend him, who does wholly support us, and that continually?

Secondly, here note Christ saith, his sunne, not the sunne, teaching us, that the sunne which shins in the firmament, is Gods sunne, not mens; God himselfe is the sole author and gouernour thereof, hee continus that beeing which it has, and the power and virtue which it shews forth. And the same thing by proportion, must be understood of all other creatures both in heaven an earth, the moone and starres, all beasts and cattell, yea and we our selues are Gods creatures, and hee is our creator, our Lord, and gouernour: Psal. 50. 12. The whole world is mine, and all that is therein. Now hence we must learne two things; First, not to abuse any creature to our lust, as food, raiment, &c. but to use whatsoever we enioy to Gods glorie, according to his wil. Secondly, to endeavor to bee lead by the creatures which we enioy, to the knowledge of our creator, for they are his: but alasse, the practise of the world is otherwise, men suffer themselues by the creatures to be drawn from God: for some make their bellie their God; to others, riches and pleasures are their God.

Thirdly, Christs saying of the Father, that he maks his sunne to arise on the evil and on the good, does show us that common bountie which God vouchsafs to his creatures, both good and bad; for the rising and shining of the sunne, is an excellent worke of God, by which many other blessings are conuaied to the creatures: For first, every thing upon the earth receius heate and warmnesse from it, nothing is hid from the heat thereof Psal. 19. 6. In which regard it may well be called, the vniuersall fire of the whole world. Secondly, the sunne serus notably for the distinction of times, by daie and night, weekes, moneths, quarters, and whole yeares, whereby wee know the tearme of times from the beginning, and so may doe till the ende of the world; in regard whereof, it may well bee called, the clocke of the whole world. Which things considered, may make us to blush and bee confounded in our selues, for that light regard we have had of so excellent a creature, whereby God conuaies so manifold blessings upon the earth; let us therefore learne to blesse God for the sunne, and to express our thankfulnesse by all good duties.

And sends raine on the just and vniust. Here is noted the second common blessing bestowed of God upon the world; to wit, the falling of the raine upon the ground, both of good and bad. Now here first obserue the forme of speech used by Christ, saying, God rains; see Deut. 11. 14. The Lord gius raine in due season, the first and latter raine. This worke is attributed to God, for waightie causes; First, to show that the same God, who ordained in the beginning, that the clouds should water the earth, does by his own power vpholde the continuance of the same blessing unto this daie: and indeede, if he should not will the continuance hereof, it would for euer cease to raine upon the earth. Secondly, to teach us that God disposes of the raine that falls, restraining and enlarging it at his pleasure, either for the blessing, or the punishment of the place whereon it falls, and that many times without the helpe of the second causes. Leuit. 26. 3, 4. If yee walke in mine ordinances, I will send you raine in due season: and verse 19. But if you will not obey me, I will make your heaven as yron, and your earth as brasse. Amos 4. 7. I have with-held the raine from you, and caused it to raine upon one citie, and not upon another; one peete was rained upon, and that which was not rained upon, withered.

Here then we learne first, that wee ought to pray unto God for his raine of blessing; that is, for fruitfull seasons; and also to be thankfull unto God for seasonable weather when we receive it, because hee sends it.

2. This must teach us to obey & serve God, for he has the clouds in his hands like a spunge, & when he wil he presses out the raine therof: now, if we obey him, he wil cause it to fall upon the earth for a blessing; but if we rebell against him, he will either hold it backe, or pour it downe upon us for a curse.

3. Seeing God sends down the raine, we may gather that no man can certainly tel, by the course of the heauēs, the particular season of the weather day by day. If the raine depended wholly upon the celestiall bodies, then should it fall alike in all places, that be of like position to the heavens; but that is not so, for God orders it according to the state of the people, upon whom it falls, either for a blessing, or a curse, as we have heard.

4. Hence we may gather, that neither witches by the help of Satan, nor yet Satan himselfe can cause raine, as many thinke; for it is God alwaies that rains. The deuill indeede is the prince of the ayre, and by Gods permission he may ioyne himselfe unto a storme, & make it more terrible and hurtful; as he did in the destruction of Iobs cattell & children, by fire from heaven, & by a mightie winde: but yet he cannot make the matter of winde, or of raine, that is proper to God.

5. does God raine upon the earth? then we may well consider, why the land is so often plagued with vnseasonable raine: it is no doubt for our disobedience, as we have heard, Leu. 26. 19. & the contempt of the word, among other sins, is one maine cause of this judgment. Now if we would either remoue, or preuent this plague at any time, we must turne unto the Lord, and repent of our sins, for thereto we are called by this judgment, Amos 4. 7. And if we doe turne, then wil the Lord send a gratious raine upon our land; but if we wil not turne, we shal have another raine, the raine of Sodome and Gomortha; for upon the wicked God will raine snares, fire, and brimstone. And this is certaine, where God sends his iudgements for the contempt of his word, and yet men doe not repent, there one judgment is but the fore-runner of a greater, till they bee consumed. And sith experience teaches, that after invndations of waters, vsually comes plague and pestilence; for the preuenting of these Iudgements, let us repent.

The last point to bee here obserued is this; in what tearmes our Savior Christ expresses, who bee the friends of God, and who bee his enemies. His friends, he calls good and just; his enemies, evil and vniust. Now that we may discerne of our estate towards God in this behalfe, we must see what a good and just man is.

In every such a one two things are required: First, true faith, whereby a man laies holde on Christ for his righteousnesse, sanctification, and redemption; and for the obtaining hereof, he must denie himselfe, and become nothing in himselfe, that hee may bee all in Christ. Secondly, true conuersion of the whole man unto God, from all sinne, so as his heart must be renued and disposed to please God in all things. And because these things are inward and secret, therefore to make them known, there is further required, that a man carrie in his heart a resolute and constant purpose, from time to time, neuer to sinne against God: and this purpose of heart he must testifie by a godly and cons[]onable endeavor of life, to please God in all things; for this is the fruit of true faith, and of sound inward conuersion: and in regard hereof, were Enoch, Job, Dauid Zacharie, and Elizabeth called just. But he that wants this constant purpose, and a daily endeavor, from a beleeuing & penitent heart to please God in all things, is a wicked person, and as yet Gods enemie.

By this, first, wee see how many are deceiued every where, with ciuill honestie; for if a man live vprightly among his neighbours, and doe abstaine from murther, adulterie, oppression, and such like sinnes, hee is presently counted a good man: such a one indeede may be counted an honest man ciuilly as Ah[]melec[] was, but yet this outward honestie makes not a man just and good in the sight of God so as he repute[] him for his friend; thereto are required true faith and true repentance, testified by new obedience.

Secondly, here also see, that neither the knowledge of Gods word, nor the hearing of it with some gladnesse, and bringing forth some fruits, no[] yet to bee able to conceiue a prayer for the forme thereof; that none of these (I say) no no[] all of these, doe make a man the friend of God indeede, for all these may bee in an evil man, who has a purpose in his heart, to live in some sinne in whose heart as yet there is no true faith, no[] sound repentance: without which (as wee heard) no man is just in the sight of God, nor accounted for his friend. And therefore we must not content our selues with these things, but labour to be good and just indeede. When affliction shall be[]ll us, or death approach, we would give all the world, if it were in our hands, for good assurance that God were our friend: now then let us labour for true saith and repentance, and testifie these by a constant purpose, & a godly endeavor to please God in all things, through the whole course of our liues; and then will the Lord esteeme us for his friends.

_Verse. 46._[illegible] if you loue them that loue you, what reward shall yee have? doe not the Publicans even the same?

In these words our Savior Christ propounds a second reason to perswade his Disciples and hearers to loue their enemies, and to the end it might take the deeper root in their hearts, he repeats the same againe in the next verse, which in effect is the same with this. The words are plaine, if we know what Publicans were; Publicans therefore were officers that gathered t[]ll and tribute, taxes, and rents, of the Iewes, for the Romane Emperom, to whom the Iewes were in subiection. Now in the gathering of it, they used much iniustice & oppression, for which cause they were hated of the Iewes, above all other people, & esteemed most basely of Now (saith Christ) though these Publicans be void of all good conscience, yet they will loue their friends, of whom they are loued. And hence Christ reasons thus, If you my hearers doe but lo[]e them that loue you, ye do but as these Publicans do; but you must do more then such vngodly persons doe: and therefore you must loue your very enemies.

Here first obserue, that Christ does not forbid one friend to loue another, for then he should be cōt[]ary to himselfe; but here he condemnes carnall loue, whereby one man loues another, onely because he is loued againe, which in effect is nothing else, but for a man to loue himselfe in another. And here to note the true maner of louing our neighbour, this Rule must be remembred, that all the commandments of the second Table, must be practised in & with the first cōmandement, touching the loue of God: thus father and mother must be honoured, in God & for God; & thus one man must loue another in God; yea thogh he be his enemy, because he is Gods creature, & beares his image, as well as he himselfe does; yea, he is by God commēded to our loue. This must be the groūd, though for other respects our loue may increase towards our brother.

What reward shall ye have? Here Christ would teach us singular wisdom for the ordering of our liues; namely, that we give our selues especially to the doing of such things, as with God have promise of reward: what moved Moses to refuse to be called the sonne of P[]ar[] daughter, to forsake the pleasures and riches of Egypt, and to choose to suffer affliction with Gods people? the word of God is plaine, he had respect to the recompence of reward. But this doctrine is not regarded, else how should all places abound so much with idle persons, and such as give themselues wholly to gaming and company keeping, to sports and delight: now what reward can these looke for at Gods hands, unless it be the wages of sinne, which is eternal death? Let us therefore beware of such a course, and learne to abound in good works, which are things good and profitable.

Doe not the Publicanes even the same? Our Savior Christs intent in this instance, is to shewe that his Disciples, and so all professors of the Gospel, must goe beyond all other people in duties of loue; indeede then whole life should be spent in the practise of this virtue, Ephes. 5. 1. Wal[]e, that is, lead the course of your life in loue; and the state of the Church is, to dwell in loue, 1. John 4. 16. The reason is great, for Christians of all other, receive the greatest measure of loue from God, through Jesus Christ, and therefore they must abound in this grace; first []wards God, and then one towards another: this is the badge of a Christian, and the grace of our religion, and therefore let us shewe it forth.

_Verse 47._And if yee be friendly to your brethren onely, what singular thing doe ye? doe not even the Publicanes likewise?

Christs drif[] in these words, is further to inforce the duty of loue, to the same effect with the former verse. The word translated be friendly, betokens the friendship which was showed in that countrie in salutations, by embracing; now saith Christ, the very Publicanes will kindly embrace their friends, therefore you must doe more.

We obserued before, three branches of kind vsage to be showed towards an enemie; to wit, to speake well of him, to pray for him, & to do him good: now here we may annexe a fourth, even friendly salutation. This Christ enioyned to his Disciples, when hee sent them to preach,when ye come into an house salute the same: Mat. 10. 12. although it may be, afterward they cursed it, because it was unworthy. And hēce we must learne to be kind and courteous in salutation to our professed enemies.

Obiect. 1. This is to countenance them in their sinne, & wrong doing unto us? Ans. In saluting an enemie, we must put a difference betweene his person and his sinne; we must show kindnesse to his person, but not countenance his sinne: nay, when we embrace his person, if occasion be offered, we must disgrace his sinne.

Ob. 2. 2. Ioh. 10. If any man bring not this doctrine, bid him not God speed. Ans. John there speaks of such persons as are enemies to God, to his truth, & to his Church, & such indeed we must not embrace: 2. Kin. []. 14. Elisha saith to Iehorā the idolatrous king of Israel, that hee wouldnot have looked upon him nor seene him, had it not beene for reuerence of Iehosaphat the good king of Iudah then present. But priuate enemies of whome Christ here speaks, must alwaies be kindly used in salutation. And yet there is a case, wherein this kinde salutation may be denied to one that is not a publike enemie: to wit, when a superiour omitts it as a part of chastisement and correction upon the inferiour. Thus Dauid denied libertie to Absalon to come in his sight for a time, after he had pardoned him for killing Am[]on, 2. Sam. 14. 24. but among equalls and priuate men this must be practised; yea, we must salute kindly though they salute us not againe.

_v. 48._Be ye therefore perfect, as your father which is in heauē is perfect:

Here Christ inferres an excellent consequent from the former reasons, wherein he exhorts his Disciples to perfection in all the duties of loue. In it obserue two parts: a commandment to be perfect; and a patterne thereof in God. For the first, why does God command that which no man can performe, for who can be perfect? Ans. God gives this and such like commandments for diverse causes: first, in regard of his elect, for to them Gods commandments serve as meanes of obedience, God by his grace enabling them to doe that which by command ho requires: for as in the creation Gods commandment gaue beeing to the creatures, so is it after a sort in the regeneration, as here, be ye perfect, is a meanes to make Gods children perfect. Secondly, in regard of the wicked, as well to restraine corruption in them, for the peace of his Church, as also to leaue them without excuse, seeing the best workes they doe are short of that which they are bound to performe.

To come to the virtue commanded, which is perfection in duties ofloue. Perfection in generall, is twofold: of the Law, and of the Gospel. Perfection of the law, is when a man loues God and his neighbour, according to the rigour of the law. This is in no man in this life, but this shall be in Gods elect in the life to come. Perfection of the Gospel, is that endeavor of obedience which God accepts in Christ, at the hands of his children. This distinction the Apostle maks, Philip. 3. for first he saith, he has not attained to perfection, v. 12. meaning, the perfection of the law: and yet after he speaks of himselfe and others, as beeing perfect, v. 15. Let us (saith he) as many as be perfect be thus minded; that is, as many as be perfect according to the Gospel. Thus were Noah, Abraham, Job, Zacharie, and Elizabeth perfect, that is, syncere and vpright before God both in heart and life: and this is that perfection which Christ here requirs.

Further, this Euangelical perfectiō has 2. parts; either of mans nature, or of his actions. The perfection of mans nature is by regeneration; for as in original sinne, is both guilt of Adams sinne imputed, & corruption inherent, which is the seed of all sinne: so in regeneration, which is the renuing of mans corrupt nature, there is an abolishing of corruptiō, & a restoring of grace in every part & sacultie of the soule: for look how far coruptiō spread it selfe by Adams sin, so far does grace extend by regeneration. Of this perfection there be three branches; First, an vprightiudgement in the minde, whereby a man vnderstands and beleeees not onely the grounds of religion, but every other doctrine truely grounded in the word, and is ready to receive it, as it is further reuealed; this is sinceritie in judgment: whereby it is plaine, that to hold onely the grounds of religion, and for other points, to follow the time, is a great imperfection and want of sinceritie. Secondly, a pure and honest heart, wherby a man is free from any purpose to live in sinne; and on the contrarie is inclined to every thing that is good. Thirdly, a good cōscience, giving testimony according to the word, & so excusing, that a man may say with Paul,I know nothing by my self: meaning, for which he should condemne himselfe. And look, where nature is renued, there these three are neuer wanting.

Perfections of mans actions, stands in two things; First, in bewailing his wants and imperfections, known and secret; for it is a degree of perfection, to bewaile our imperfection. Secondly, in setting himselfe from a sincere heart, to obey God in all his commandments, as occasion is offered: Psal. 119. 6. I shall not be confounded, when I have respect to all your commandments: and this indeed, is the perfection of a Christian: halfe obedience is nothing; for as James saith, hee that failes in one commandment of purpose and custome, is guiltie of all, because if like occasion were offered, he would breake all the rest.

But it will be said, a man may have both these, and yet want much of perfection. Answer. A thing is said to be perfect two waies; either in parts, when it has all the parts of perfection, though in weake measure; or in degrees, when it has a full measure of perfection in every part. A child newe borne is a perfect man in regard of his parts, hauing all the parts and members of a man; but it is not perfect in degree, till every part grow up to his perfection. Now the child of God when hee is regenerate, has all the parts of perfection in soule & bodie, though in weake measure; but in this life, he is not perfect in degrees, which is that full measure the law requirs. 2. Chron. 15. 17. The heart of Asa is said to be perfect towards God all his daies: and yet the high places were not taken away; yea he failed in seeking to the Physition, and not unto God, chap. 16. 12. Asa then had perfection of parts, but to perfection of degrees he attained not in this life, & therefore he failed in these particulars, through the weakenesse of sanctification, which here is not finished till death.

So then it is plaine, there is a perfection in the child of God, though joined with much weakenesse, even in this life; his nature is perfect being renued in soule to sound judgment, to an honest heart, and a good conscience: his actions are perfect in Gods acceptance through Christ, while he bewailes his imperfection, and endeauours sincerely to please God in all things. This is that which Christ enioynes to his Disciples, this we must labour for, if we wil resemble our heauenly father, we can get no higher in this life; but let us attaine to this, and in the life to come we shall bee perfect in degrees, for then our regeneration shall be accomplished.

But herein men faile and come short of their duty; as first, all those that spend their strength and wit to get the things of this world; these men little thinke of this perfection which the Lord requires in his children; it may be they will heare the word, but yet their hearts are so glued to the earth & earthly things, that they sauour not of regeneration, they know not what it meanes: but if they will be Gods children, they must follow Iehosaphat, 2. Chro. 17. 6. who lift up his heart to the waies of the Lord; for that is the meanes to come to perfection.

Secondly, those also are reprooued, that content themselues with a small measure of knowledge, and doe not striue after perfection, as Christ requirs: how can they have a sound judgment, which studie not to know the doctrine of the Scripture?

Thirdly, that generall want of Christian perfection is here reproued, when men content themselues, to yeeld respect to the outward duties of the first Table, that concerne Gods worship, and yet neglect the duties of the second Table, that concerne their brethren in generall, and pertaine to their functions and callings in particular. This is a common fault in Magistrates, ministers, Parents, Masters, servants, &c. they will be Christians in the Church, but they neglect to show the power thereof in their callings; but this is a grieuous want of sincerity, which makes them farre vnlike their heauenly father: for hee is euer like himselfe, and therefore looke what men professe in Gods worship, that must they practise in their callings. A magistrate must be a Christian upon the Bench, as well as in the Church; in the administration of justice, as well as in the Congregation: and so must ministers, Masters, and all estates. God allowes not of their service in the Church, that serve their wicked lusts at home, Ierem. 7. 9, 10. Gods sacrifices under the law must be whole and sound, not halt and lame, or maimed; and such should our obedience be under the Gospel, with sincere respect to all Gods commandments. It profited Herod little to heare John gladly, and to doe many things, so long as he kept his brothers wife; nor Judas to follow Christ, while his heart was upon the bagge. Let our practise of religion therefore, show forth the truth of our publike profession, and so shall we in some sort resemble our heauenly Father.