Exposition of the Sermon on the Mount

I N this Chapter and the next, is contained Christ's Sermon in the Mount, preached to his Disciples, and others that were converted unto him among the multitude. Hereof I have chosen to entreat, because it is a most divine and learned Sermon; and may not unfitly be called the Key of the whole Bible; for here Christ openeth the sum of the Old and New Testament.

Before we come to the parts of this Sermon, three general points are to be scanned, for the clearing of the doctrine following. First, the Time when this Sermon was preached; to wit, in the second year of CHRIST'S 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 Pharisees 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 twelve Apostles: which done, he came down into a plain place near 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 himself out of the throng into the Mountain again, and there preached this Sermon unto his Disciples soon 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 propoundeth a new Law, far more perfect then the Law of Moses: & also delivereth new divine counsel to his Disciples, which was not given in the Law or in the Prophets. But they err and are deceived: for Christ's intent is to clear the true meaning of Moses and the Prophets, which was corrupted by the false gloss of the Jewish teachers; and not to add any new Law or counsel thereunto, as afterward will plainly appear. Again, there cannot be given unto man a more perfect rule then Moses Law, the sum and scope whereof is, To love God with all the heart, with all the soul, and with all the strength; then which there cannot be greater perfection in a creature. We therefore upon the consideration of this worthy ende, must labor to show the greater care and conscience, to learn and do the things propounded in this Sermon.

III. Point. Whether is this Sermon the same, with that which is set down by S. Luke, Chap. 16. v. 20. This question is necessary, for if they be the same Sermon, then will the one give great light unto the other. Men indeed 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 plainly declare. Secondly, this Sermon recorded by them both, was made upon the election of Christ's twelve Apostles, a little after the curing of the man with the withered hand. This is plain in S. Luke, and may well be gathered from the doctrine of this Sermon recorded by Matthew, wherein Christ instructeth 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 recordeth their election afterward in the 10. Chap. Ans. In the writings of the Evangelists there be certain Anticipations; that is, some things are set down after, which were done before, and some things are set down before, which were done after, as might easily be proved by sundry examples, and in the point in hand is evident: for the election of the Apostles is set down by S. Matthew in his tenth Chap. upon occasion of his recording their commission to preach: so that this circumstance of the Apostles election, doth notably prove these Sermons to be one, S. Matthew setting down 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 plain; this of Matthew in the Mountain: that of Luke was made by Christ standing; this of Matthew as he sat down. Answ. But Luke saith not, that it was made by Christ in a plain, or standing: only this he saith, that Christ coming from the Mountain stood in a plain place, and there wrought certain 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 story is this. Christ being maligned of the Jews, went into a Mount, and there prayed; after long prayer, he chose the twelve Apostles, and then came down into a plain and wrought Miracles, but by reason of the throng which pressed about him to touch him, he went into the Mountain again, and there preached this Sermon to his Apostles, and others that followed him.

Thus much in general. Now we come to the Sermon it self: which containeth 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 down diverse circumstances pertaining to the Sermon. As first and principally, the Author of it, to wit, JESUS CHRIST the Redeemer and Mediator of mankind, who in the making of this Sermon, must be considered two ways, even as he is a Prophet: first, as the Minister of Circumcision for the truth of God, as the Apostle speaketh: whereby thus much is signified, that Jesus Christ as he was man, borne among the Jews, 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 God's word, who had promised before to his ancient people by Moses, that he would raise up unto them a Prophet like unto Moses, whom they should hear in all things that he should speak unto them: which prophesy was verified in this Sermon: wherein he manifested himself 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 doth not only 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 chief scope of this Sermon.

Secondly, here is noted the Place where this Sermon was made, to wit, a Mountain in Galilee: He went up into a Mountain. This place he chose for two causes: First, to avoid the throng that pressed about him, while he stood on the plain, to see him and to touch him, because there went virtue out of him. Secondly, that he might have a fit place, both for himself to sit and teach, and for his Disciples and the multitude attentively and orderly to hear and learn that wholesome doctrine which he delivered.

In this choice of the place, First, he showeth great care and wisdom to maintain outward order in the dispensation of his word: whereby he teacheth us, that in all holy ministrations, outward order is to be kept, and convenient places chosen, where the word of God may be reverently and profitably both spoken and heard. Secondly, herein he showeth special care to dispence his Fathers will when occasion was offered; yea, he declareth his diligence herein: so as it is true, it was meat and drink unto him, thus by teaching the people to do his Fathers will. And this his practice must be a president and example to all God's Ministers. They must not preach by constraint, but of a willing mind; yea, they must rejoice and be glad when occasion is offered, that they may dispence the will of God unto his people. This Paul meant in his strait charge to Timothy, 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 stayed not, till he came to Jerusalem, or to some Synagogue, but having good occasion offered, taught the multitude in this Mountain.

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 Nazareth, he stood up and read his text, and then sat down, 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 being apprehended, he said to the multitude, I sat daily with you in the Temple teaching. Now Christ used to preach sitting, because it was the manner and custom of that Church so to do: The Scribes and Pharisees (saith Christ) sit in Moses chair, where he noteth their gesture in teaching and expounding the Law. Whereby we are taught to be careful in observing all seemly, commendable, and convenient gestures, which are used in that Church, whereof we are members. If any shall ask whether we may not preach sitting, as Christ did? I answer: if it were the custom of our Church, we might lawfully doc it; for these gestures be indifferent in themselves: but we do it not, because our custom is otherwise. And so we may say of preaching with the head covered, which is the manner used by the Ministers of the French Churches; but we use it not, because we have no such custom 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 he chiefly intended to instruct his Disciples: that is, all those whom he had converted by his former Ministry, and among them principally the twelve Apostles, whom he had newely chosen to become teachers of others. This circumstance must be well observed, for as it helpeth to clear some points in the doctrine following; so it serveth notably, to prove and justify the Schools of the Prophets, wherein some teach, and others hear and learn, for this ende, to furnish themselves with gifts, that afterward they may become good and able teachers in God's Church: for what is this, but to follow the example of Christ, who in this place delivereth doctrine and instruction to his twelve Apostles, the better to enable them to the faithful discarge of their holy Ministry.

Lastly, in this Preface is noted Christ's manner of speaking, in these words: And he opened his mouth and taught them, saying: which some do take to signify nothing else, but a full and evident kind of speech; as if the holy Ghost had said, he spake with his mouth: as we use to say in English, I heard it with mine ears. But this phrase hath a further meaning, for as Paul willing the Ephesians, to pray to God for him, that a door of utterance may be given him, that he might open his mouth boldly to publish the secrets of the Gospel, doth there make that opening of his mouth, a more special kind of speaking, and of far more weighty matter, then his ordinary communication; and as Elihu saying, I will open my lips, and will answer, doth thereby import, that his speech should be upon due consideration, and sound knowledge: so the Evangelist saying, Christ opened his mouth, doth thereby mean, that upon serious meditation upon sundry points of heavenly doctrine, he began to speak with liberty and authority, and to deliver unto them deep matter of weight and great importance: that this is the meaning, may appear by the conclusion of this Sermon, where it is said, the people wondered at his doctrine, because he taught as one having authority:

Doth Christ here open his mouth and utter weighty points of doctrine in this Sermon? then it standeth all Churches & people in hand, to open their ears, and apply their hearts to hear, learn, receive, believe, and obey the same: this is that Prophet foretold by Moses, who must be heard in all things that he shall speak: yea, whosoever will not hear his voice, must be cut off from among God's people: and great reason, for if the word spoken by Angels stood steadfast, and every transgression received a just recompense of reward; how shall we escape, if we neglect so great salvation preached unto us by Christ? Secondly, hereby all God's Ministers are taught, by all godly diligence to seek to furnish themselves for their holy ministry, that they may bring serious and weighty matter unto God's people, and deliver the same with that convenient boldness and authority, which beseemeth God's word. Thirdly, in Christ's addressing of himself to speak, all persons must learn to make conscience both of silence and of speech: this we shall do, if by silence we close up our lips till we have just matter to speak of, tending to the glory of God, or the good of our brethren; and being so prepared, upon fit occasion, and in due time, we may utter our mind: 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 shall speak, we must render account unto God. If this were known and believed, there would not be so many sins in words, by cursing, swearing, vain 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, concerneth true happiness or blessedness: from the 2. verse of this Chapter, to the 13. wherein are propounded sundry rules directing men to attain thereunto. The scope of them all must be considered, which in general is this: Our Savior Christ had now preached two years among the people, and thereby had won many to become his Disciples; and among the rest, his 12. Apostles: to all whom he promised happiness and life everlasting, 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 subject to outward miseries then before; so as if they judged of happiness by their present outward estate, they might easily suspect the truth of Christ's doctrine, and think he had deceived them, because he promised them happiness, and yet for outward things, their case was far worse, then before they knew him. This our Savior Christ considering, doth here go about to remove this false conceit out of their minds; and for this purpose delivereth this doctrine unto them, in the first general head of his sermon; that true happiness before God, is ever joined, yea covered many times, with the cross in this world. Whereby he strikes at the root of their carnal conceit, who placed true happiness in outward things, and looked for outward peace and prosperity upon the receiving of the Gospel.

As this is the scope of the doctrine following, so it stands us in hand to learn the same, and to find experience hereof in our own hearts, that true comfort and felicity is accompanied with manifold miseries in this life. Indeed, carnal wisdom deemeth them happy that enjoy outward peace, wealth, and pleasure: but this conceit must be removed, and Christ's doctrine embraced, who joineth true happiness with the cross. Secondly, this serveth to teach us patience in affliction; for it is God's will to temper happiness and the cross together: now this puts life into an afflicted soul, to think that Christ will have his felicity enjoyed and felt in outward misery. Thus much of this head of doctrine in general, now we come to the branches thereof.

Here is Christ's first Rule concerning happiness; wherein observe two points: first, the parties blessed, the poor in spirit: secondly, wherein this blessedness consists, for theirs is the kingdom of heaven. Before we come to these parts severally, note in a word, the form of speech here used, they that are led by human 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 poor, 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 ordinary conceit of man, flat opposite to the saving doctrine taught by Christ.

Blessed are the poor in spirit. The word translated poor, doth properly signify a beggar, one that hath no outward necessaries, but by gift from others: but here it is more largely taken, not only betokening those that want outward riches, (for S. Luke opposeth these poor 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 poor in spirit, is plainly expounded Isa. 66. 2. where the Lord saith, I will look to him that is poor, and of a contrite spirit, and that trembleth at my words. Christ's meaning then is this, that those poor are blessed, who by means of their distress, through want of outward comforts, are brought to see their sins, and their misery thereby; so as finding no goodness in their hearts, they despair in themselves, and fly wholly to the mercy of God in Christ, for grace and comfort, as Lazarus did to Dives gates for outward relief.

Seeing Christ doth thus set out the person that is truly blessed, let us see whether we be in the number of these poor ones. Indeed we have many poor among us, some that by excess and riot have spent their substance, and others that through idleness increase their want; as the wandering beggars, a sinful and disordered people, who join themselves to no Church: but none of these can by their poverty make just claim to true felicity. The blessed poor, are poor in spirit, and this poverty we must find in our hearts, if we would know our selves to be truly happy; but after trial, this will be found much wanting: for first, if men live outwardly civil, and keep themselves from gross sins, this thought of pride takes place in their hearts, that they are righteous; and they persuade themselves with the young man in the Gospel, that they can keep God's commandments. Secondly, let worldly wants befall men, in body, goods, or name, and they are grieved; yea, their souls are full of sorrow: but for spiritual wants, as blindness of mind, hardness of heart, unbelief, and disobedience, their hearts are never touched. Now whence comes this, but from that pride of heart, whereby they bless themselves in their estate, and think all is well with them in respect of their souls? so that true it is, poverty of spirit is hard to be found. We therefore must search our selves, and labor to feel our spiritual wants; and look how Lazarus lay for his body, at Dives gates; so must we lie at God's mercy gate in Christ, for our souls, abandoning this pride of heart, and acknowledging that there is no goodness in us of our selves; for the strait 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 gracious promises made to them that be poor in spirit; they are called God's poor: he thinketh on them: though heaven be God's throne, and the earth his footstool, yet will he look to him that is poor and of a contrite spirit: yea, the Lord will dwell with him that is of a contrite and broken heart: Christ came to preach the glad tidings of the Gospel to the poor: yea, the Lord filleth the hungry (that is, the poor and hungry soul) with good things, but the rich he sends empty away. Let these and many such favors with God, which they enjoy, provoke us to become poor in spirit.

Secondly, are they blessed that be poor in spirit? then here all poor and wretched persons in the world, may learn to make good use of their wants and distresses; they must consider them as the hand of God upon them, and thereby be led to the view of their sins: and by the consideration of their sins, be brought to see their misery in thenselves, the true ground of this spiritual poverty. Now, when they are once poor 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 turn the course of the blood another way: even so, when a man is oppressed with worldly calamities, he cannot find any comfort in them, for in themselves they are God's curses; yet if thereby he can be brought to see his spiritual poverty, then of curses they become blessings unto him: and therefore when we are in any distress, we must not only fixe our eyes upon the outward cross, but by means of that, labor to see the poverty of our souls; and so will the cross lead us to happiness.

Thirdly, they that abound with worldly wealth, must hereby learn to become poor, if they would be saved: Poor I say, not in goods, but in soul and spirit: this indeed is hard to flesh and blood, for naturally every rich man blesseth himself in his outward estate, and persuades himself that God loves him, because he gives him wealth: but such conceits must he strive against, and learn of God to rejoice in this, that he is made low: I am 〈…〉 .

Fourthly, on this saying of Christ, that the poor are blessed, the Popish teachers (observing the word translated poor, to be • oken outward poverty) go about to build their vow of voluntary poverty, whereby men renouncing their wealth and possessions of this world, do be take themselves to some Monastery, there to live a poor and solitary life. But their voluntary poverty will not agree with this text; son Christ's poor • here pronounced blessed, are such, as by reason of their poverty, are miserable and wretched, wanting outward comforts, as we shown o • t of Luke▪ where Christ opposeth them to the rich, who abound with all worldly delights: but to undergo the Popish vow of voluntary poverty, is no estate of misery or distress▪ for who do live in greater • ase, or enjoy more freedom from the crosses and vexations of this life, then their begging Friers? Again, if their vowed poverty had any ground in this text, then Christ should pronounce such poor blessed, as made themselves poor; but that he doth not, for then in the next verse he should pronounce such mourners blessed, as voluntarily cause themselves to mourn: for that verse dependeth on this, as a more full explanation of this first rule: But no man will say that they that mourn without a cause, are there called blessed; and therefore Popish vowed poverty hath no ground on this place. And thus much of the persons.

II. Point. Wherein the blessedness of these poor consists; namely, in having a right to the kingdom of heaven, For theirs is the kingdom of heaven. By kingdom of heaven (for the better conceiving of this blessedness) we must understand a state or condition of man, whereby he is in God's favor, and hath fellowship with God. The truth of this description is evident by the tenor of the New Testament. Now this estate of man is called a Kingdom, because herein God rules as king, and man obeies as God's subject: for no man can be in God's favor, nor enjoy his fellowship, unless God be his King, ruling in his heart by his word and spirit, and he God's subject resigning himself to be ruled by him: for this happy estate consists in God's gracious ruling of man, and man's holy subjection unto God. Indeed, few do see any great happiness in this estate, but the truth is, man's whole felicity stands herein: Rom. 14. 17. The kingdom of God is not meat and drink, but righteousness, peace, and joy in the holy Ghost. Here the Apostle teacheth us three things: namely, that when God's spirit rules in a man's heart, then first, he is justified, there is righteousness: secondly, he hath peace with God, even that peace of conscience which passeth all understanding: thirdly, the joy of the holy Ghost, which is all unspeakable comfort, passing all worldly joy whatsoever. And these three do notably set out the state of an happy man: which will yet more plainly appear by their contraries in Judas, who being a wretched sinner, unrighteously betrayed his master, and thereupon fell into the misery of a guilty accusing conscience, which was the cause of his desperate death, and also that his body burst asunder, and his bowels gushed out: now if an evil conscience be so fearful, then • ow blessed an estate is the peace and joy of a good conscience? which a man then hath when God by his word and spirit ruleth in his heart. Again, this estate is called the kingdom of heaven, because that man in whom Christ 〈…〉 by his word and spirit, is already himself in heaven, though i • body he be yet on earth: for heaven is like a city with two gates, thorough both of which a man must pass, before he obtain the full • oyes thereof: now so soon as God by his word and spirit, rules in any man's heart, he is already entered the 〈…〉 te of grace, which is the first gate: the other remains to be passed thorough at the time of death, which is the gate of glory, and then he is in full possession.

Doth true happiness consist in this estate, where Christ ruleth and man obeies? then here behold the error of all Philosophers and wise men of this world touching happiness: for some have placed it in pleasure, some in wealth, and others in civil virtue, and some in all these. But the truth is, it stands in none of these. A natural man may have all these, and yet be condemned: for the civil virtues of the heathen, were in them but glorious sins. Our Savior Christ hath here revealed more unto us, then all the wise men of the world did ever know: and hereby we have just occasion to magnify the books of Scripture, far above all human writings, because they do fully set out unto us the nature and estate of true felicity, which no human works could ever do: we must therefore account of them, not as the word of man, but of the everliving God: yea, this must persuade us to maintain the books of Scripture against all devilish Atheists, that deny the same to be the word of God.

Secondly, hereby we are taught, from the bottom of our hearts, to make that petition for our selves, which Christ teacheth in his holy prayer; namely, that he would let his kingdom come: that is, not suffer sin, Satan, or the world to reign in us, but by his word and spirit to rule in our hearts, giving us grace to be guided thereby in all our ways. We affect nothing more then happiness, and therefore we must oftentimes most seriously make this request to God, preferring this estate with God, before all pleasures and happiness in this world, and use all good means to feel in our hearts the power of Christ's kingdom.

Thirdly, this should move us to hear God's word with all fear and reverence; for by this means, the kingdom of Christ is erected in us: when the word of Christ takes place in our hearts by faith, and brings forth in our lives the fruits of righteousness, and true repentance, then may we truly say, the kingdom of heaven is in us.

Lastly, Christ ascribing this happy title of his heavenly kingdom to them that be poor, and of a contrite heart, doth herein minister a sovereign remedy against all temptations, from outward poverty and distress: Doubtless poverty is a grievous cross, not only in regard of the want of bodily comforts; but especially because of that contempt and reproach, which in this world doth hang upon it: whereupon many do esteem their poverty, as a sign of God's wrath against them, and thereby take occasion to despair, thinking the kingdom of darkness belongeth unto them. But here consider you poor, this sentence of Christ, where he plainly teacheth, that if a man in outward distress, can be brought to feel his spiritual poverty, and the wretchedness of his soul, by reason of his sins; then he is so far from having just cause to despair of God's favor, by reason of his poverty, that on the contrary, he may gather to his soul a most comfortable assurance, from the mouth of him that cannot lie, that the kingdom of heaven belongs unto him.

Here is Christ's second rule touching blessedness: wherein consider two points; first, the parties who are blessed, they that mourn: secondly, wherein their blessedness consists, namely, in receiving comfort. For the first: by mourners, we must not understand everyone that is any way grieved, but such as have just and weighty causes of grief, and do therefore mourn: for the words import an exceeding measure of grief, such as is expressed by crying and weeping, as is plain by Saint Luke, who thus relateth Christ's saying; blessed are ye that now weep. And yet everyone is not blessed, that mourneth under grievous distress; for Cain, Saul, Achitophel, and Judas, were all deeply affected in soul with their most woeful estates, though far from this blessedness. This rule then, must thus be understood; that they are blessed, who with their mourning for weighty causes of grief, do withal mourn for their sins: for so was the former Rule to be understood, of those that with the sense of their outward distress, had adjoined an inward feeling of their spiritual wants: and this verse is but a more full explication thereof, as if he should have said, they are blessed that are poor in spirit. Yea, put case a man be distressed for most weighty causes of grief, so as he howl and cry under the burden of them; yet if withal, he can unfeignedly mourn and wail in heart for his sins, notwithstanding all his poverty and distress, he is truly blessed.

This blessed sentence upon them that mourn, serves sundry ways for a sovereign salve to the conscience of a Christian. As first; put the case a man were distressed with grievous calamities, and withal were overtaken with some heinous sin, whereupon not only his body is afflicted, but his conscience also wounded, and so he is cast into the gulf 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 Physician Christ Jesus, hath made a plaster for his sore; for if this man of distresses, can withal truly mourn for offending God through his transgressions, he is undoubtedly blessed: for Christ hath said it, whose word shall never fail, though heaven and earth come to nothing. A blessed text, which being well applied, will not only support the heart in great distress; but recover the conscience from under deep despair. Secondly, put case a man were grievously sick, and that he felt the very pangs of death without all ease to seize upon him, so as both speech and sight, with all outward comforts began to fail him; this state were lamentable: yet if in his soul he can truly mourn for his offenses, even in this extremity, he is blessed. Thirdly, put case a man were taken of his enemies, and his wife and children slain before his face, having their brains dashed out upon the stones, afterward himself put to a most woeful rack and torture: this were an estate more woeful then death: yet herein a man must not judge himself a cast-away, but with mourning for this misery, he must labor to be sorrowful for his sins, and then he need not fear what flesh can do unto him, for he is blessed. Christ's word must stand, let thy distress be what it will, if under it thou mourn for thy sins, blessed art thou. We cannot conceive while we enjoy peace, of the worth of this rule in the evil day: neither do we know how near the time is, wherein we shall have need thereof; and therefore we must now learn this never to be forgotten, to season all other mourning with godly sorrow for our sins.

II. Point. Wherein this blessedness consists; namely, in that their mourning shall have an ende, and be turned into true comfort. That this is true happiness will appear by the contrary: 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 endless misery: & therefore unto thē that mourn, it is true happiness, that they shall receive comfort. This promise of Comfort is accomplished four ways. First, when God tempers and delays the sorrows and afflictions of them that mourn, according to the measure of their strength: 1. Cor. 10. 13. God is faithful, and will not suffer you to be tempted above that you are able to bear. This was promised to David and his seed, that if they did sin, he would correct them with the rod of men: but not take his mercy quite from them. 2. Sam. 7. 14. Secondly, when God removes the grief with the causes thereof: thus he comforted Manasseh, who for his abominable Idolatries and witchcrafts, was carried captive into Babylon, and there laid in prison, fettered in chains of iron: yet when he did mourn under that affliction, and withal humbled himself unto God for his sins, the Lord comforted him, by bringing him out of that captivity and prison, to Jerusalem into his own kingdom. Thirdly, when God gives inward comfort to the heart and conscience, by his word and spirit. In this case Paul said, we rejoice in afflictions, knowing that the love of God is shed abroad in our hearts by the holy Ghost, which is given us: yea, when he was exceedingly afflicted above his strength, so as he received the sentence of death in himself, having no hope of life, yet even then he professeth, that as the sufferings of Christ abounded toward him, so his consolations through Christ abounded in him. Fourthly, when God by death puts an ende to all their miseries, and brings their souls to eternal life. Thus was Lazarus comforted, as Abraham saith unto Dives, Luk. 16. 25. and thus doth Christ comfort the Thief upon the cross (who with his bodily torment for his lewd life, was undoubtedly touched in conscience for his sins, and therefore desires Christ to remember him when he came into his kingdom) by telling him, that that day he should be with him in Paradise.

Here then we have a notable remedy against the immoderate fear of death, whether natural or violent, and of any other judgment of God: for when death it self, or any other misery whatsoever, shall befall us, if we can there with bewail our transgressions, we need not fear, still holding fast this promise by faith in our hearts, that we shall be comforted. Secondly, this promise well observed, may teach us to avoid the peril of this false conceit; That true faith doth always minister present comfort. Many do herewith perplex themselves, measuring their estate towards God, by that which they feel in thenselves, so as if in time of trouble they find not present comfort, they judge themselves void of faith, and cast out of God's favor: but herein they greatly wrong themselves: for though the apprehension of comfort from God in distress, be a fruit and work of faith, yet a man may have true faith, that wants this sense and feeling of present comfort. Doubtless none are blessed that want faith, yet many are blessed that want feeling: for here it is said, they that mourn for sin are now blessed: and yet it is not said, they are now comforted, but they shall be comforted; meaning afterward, in God's good time.

This is the Third rule of Christ touching happiness: which as the former, containeth two parts: first, the parties blessed: secondly, wherein this blessedness consists. For the first: The parties blessed, be the meek. That we may know aright who be meek, I will somewhat lay open the virtue of meekness, and briefly handle these four points: first, what meekness is: secondly, what be the fruits thereof: thirdly, wherein it must be shown: fourtly, the cause and ground thereof.

I. Point. Meekenes is a gift of God's spirit, whereby a man doth moderate his affection of anger, and bridle in himself impatience, hatred, and desire of revenge.

II. Point. The fruits of meekness are principally two: First, it makes a man with a quiet and patient heart, to bear God's judgments: which is a worthy grace of God, and the greatest fruit of meekness: Levite. 10. 3. When Aaron's two sons Nadab and Abihu were burned with fire from heaven, which was a grievous judgment, he went to Moses to know the cause thereof, who told him, that God would be glorified in all that came near him; which when Aaron heard, he held his peace, and was not moved with grudging or impatience: So David being in great distress through the hand of God upon him, doth notably show forth this grace, saying, I was dumb, and opened not my mouth, because Lord thou diddest it. Secondly, meekness causeth one with a quiet mind to bear the injuries men do unto him: yea, to forgive and forget them; and to requite good for evil, referring all revenge to God that judgeth righteously. When David's enemies laid snares for his life, uttered sorrows, and imagined deceit against him continually; yet by this virtue he suffered all patiently, being as a deaf man that heareth not, and as the dumb which openeth not his mouth: so far was he from private revenge. And our Savior Christ sets forth himself a pattern of this virtue; saying, Learn of me, that I am meek and lowly in heart: herein he left himself an example that we should follow his steppes, who when he was reviled, he reviled not again, when he was buffeted, he threatened not, but referred all to the judgment of him that judgeth righteously: yea, he prayed for them that crucified him: So did Stephen, Act. 7. 60. Lord, lay not this sin to their charge: so Zachariah the son of Iehoida, being stoned, said only this; The Lord will see and require it at your hands. 2. Chron. 24. 22.

III. Point. Wherein must this meekness be shown? Ans. Not in the matters of God, when his glory is impeached: for therein we must have zeal as hot as fire: but in the wrongs and injuries that concern our selves. Moses was the meekest man upon the earth in his time, Numb. 12. v. 3. and yet when the Israelites had made a golden calf, in zeal to God's glory, he brake the two tables of stone; & put to the sword that same day, three thousand men, of them that had so dishonored God. David also, that held his tongue at his own wrongs, did consume away with zeal against his enemies that forgot God's word, Psal. 119. 139. And our Savior Christ, who as a lamb before the shearer opened not his mouth for the wrongs done unto himself; did yet in rescue of his fathers glory, make a whip of cords, and drive the buyers out of the Temple, who made his Fathers house a den of thieves: Math. 21. 12.

IV. Point. The cause and ground of this meekness, is affliction and poverty of spirit, as the order of these rules declareth; where it is placed after poverty of spirit, and mourning: and therefore Psal. 37. 11. whence these words are borrowed, the meek person is called by a name that signifieth one afflicted; to teach us, that he that is meek indeed, is one who by affliction and distress, hath been brought to mourn for his offenses: for hardly can he be meek and patient in spirit, that hath not been acquainted with the cross, Lamen. 3. 27, 28, 29. The Church commendeth this bearing of the cr • sse in youth, because it maketh a man to sit quietly alone, to put his mouth into the dust, and to give his cheek unto the nippers.

Doth blessedness belong to meek persons? hereby then we are admonished to labor for the moderation of all our affections, especially of anger, hatred, and revenge; and to beware of all hindrances to this blessed virtue, as choller, hastiness, grudging, impatience under wrongs, with all railing, reviling, chiding and brawling, and all such threatening speeches, which come too oft in practice, that we may forgive, but we will never forget: yea, in Action we must avoid all quarrelling, fighting, contending, and going to law on every light occasion; for true meekness admits none of all these to take place with God's children. And to induce us hereunto, consider first Christ's precept and example, bidding us learn of him, for he is meek and lowely. Again, consider God's own dealing with us, we daily wrong him by our offenses, and yet he bears with us; shall we then be so unlike our heavenly Father, that we will straight revenge the wrongs that others do unto us? See Colloss. 3. 12, 13. As the elect of God, holy and beloved, put on the bowels of mercy, gentleness, lowelinesse of mind, meekness, long suffering, forbearing one another, and forgiving one another, if any man have a quarrel against another; even as God for Christ's sake forgave you, so do ye. Lastly, the fruition and practice of this grace hath the promise of blessedness belonging to it; and therefore as we would be happy, so we must get the spirit of meekness into our hearts, and express the virtue and power thereof in our lives.

Object. I. Here some will say, If I put up all injuries, I shall be counted a dastard and a fool. Ans. In this case learn of Paul, to pass little for man's judgment, but be careful to get and 〈…〉 this grace of meekness, and then Christ will pronounce thee ••• ssed, which ought more to prevail with thee, then all men's estimatiō in the world; and so it will, unless thou love the praise of men, more then the praise of God: John. 12. 48.

Object. 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 only so▪ •• th wicked men; for who else will wrong thee, if thou follow that which is good? Yet say they do, thy patient suffering, is praise-worthy with God: and, he will take the matter into his hand: yea Christ Jesus, who judgeth not by the sight of the eye, he will rebuke aright, for all the meek of the earth.

Object. III. But yet thou sayest, this is the way to loose all that a man hath, and to be thrust out of house and harbor. Ans. Nothing less: for Christ here saith, the meek shall inherit the earth; doubt not but Christ will make good his word: and therefore if thou respect these outward things, labor to get and exercise the spirit of meekness.

II. Point. Wherein doth this blessedness of the meek consist? namely, in their inheriting of the earth. And this is a great happiness, for a man to be Lord of the whole earth. But how can this be true? since many of God's dearest servants, have been strangers on this earth, thrust out of house and land, and constrained to wander in mountains, and deserts, afflicted and miserable, yea destitute of convenient food and raiment, Heb. 11. 37, 38. Ans. The meek are here called Inheritors of the earth, not for that they always have the possession thereof; but first, because God gives a meet and convenient portion of the earth, either to them, or to their posterity: thus he dealt with Abraham, Isaac, and Jacob, they had sufficient for themselves, and a promise of great possessions, which their posterity did enjoy. Secondly, if it fall out, that meek 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 himself, and other Apostles, they were as men having nothing, and yet possessed all things: meaning through contentation, with the peace of a good conscience. Thirdly, the meek have this inheritance, in regard of right, being the members of Christ, who is Lord of all. Hence Paul saith to the believing 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 Christ's. Fourthly, the meek are made kings by Christ, and after the last judgment, they shall rule and reign with him forever 〈…〉 • eu. 5. 10. And in these two last respects, the meek are more properly said to be the inheritors of the earth. Object. Yet here it will be said again, that wicked and carnal men are oftentimes the greatest Lord's of the earth, as Nimr • d in his time, and the Turk at this day. Answ. The right unto the earth is twofold; Civil and Spiritual: Civil right is that, which stands good before men, by their laws an • • ustomes; and in regard thereof, men are called Lord's of such lands, as they have right unto in the Courts of men: and so the Turk at this day, is a mighty Lord of a great part of the whole world. Spiritual right is that, which is warrantable and approved with God himself; and such right and title had Adam to all the world, before his fall, which he lost by his sin, both from himself, and all his posterity: but yet in Christ, the same is recovered to all the elect. And of this right, Christ here speaketh, when he calleth the meek inheritors of the earth: in regard whereof, the Turk, & all unbelievers and ungodly persons, are but usurpers of those things, which otherwise civilly they do lawfully possess.

Here then is an excellent privilege of all the true members of Christ, that in him they be Lord's of the earth: whereby first, we may see how far most men do ouershoote themselves 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 only recovered by Christ, doubtless till we have part in Christ, we cannot with the comfort of a good conscience, either purchasse, or possess any inheritance upon earth. In regard of certainty, men desire to hold their lands in capite, that is, in the Prince, as being the best tenure; but if we would have a sure title, and hold aright in capite, we must labor 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, we shall never have an holy and sanctified right to any worldly possessions.

Secondly, this serves for a bridle against all immoderate care for the world; for if we be members of Christ, and meek persons, then the inheritance of the earth is ours: what need have we then to cark & care so much for worldly pelf, as most men do, who never think they have enough?

Thirdly, this serves for a just rebuke of all those that seek to enrich themselves by cruelty, lying, fraud, and oppression: for if thou be in Christ, thou hast right to the whole world; what need then hast thou to use unlawful means to get that which is thine ow • e? But sure it is, thou hast no part in Christ, while thou givest thyself to these courses; for if thou haddest, thou wouldest be content; with whatsoever God sends in the use of lawful means. Philip. 4. 11.

Lastly, hence all God's children may learn to comfort their hearts against the fear of any punishment for the name of Christ; for keep Christ sure, and whither soever thou art sent, thou art upon thine own ground: for the whole earth is thine, and in Christ one day thou shalt possess it, when all Tyrants shall be banished into hell. Now being on thine own ground, what need hast thou to fear?

Here is the fourth Rule touching blessedness, which is also mentioned by Saint Luke, yet something different from this of Matthew: for according to Luke, Christ directeth his speech to his Disciples, and speaks of bodily hunger, saying; Blessed are ye that hunger now, for ye shall be satisfied: as if he should say, You my Disciples do now suffer hunger and thirst, but this shall not prejudice your happy estate, for hereafter you shall be satisfied. Now Matthew goeth a degree further, and layeth down a cause and Reason▪ why they being hungry are blessed; not simply, for that they were pinched with bodily hunger, but because withal, they did further spiritually in their souls hunger after righteousness. Thus then the two Evangelists do agree; S. Luke lays down this Rule generally, but Matthew propounds therein the reason of this blessedness.

This Rule, as the former, contains two parts: first, who are blessed: secondly, wherein this blessedness doth consist▪ For the first, the parties blessed are such, as hunger and thirst after righteousness. The exposition of these words is diverse; Some give this sense: Blessed are those that are grieved with the iniquities that abound in the world, and withal do in heart and soul, long for the amendment and reformation thereof. Others expound the words thus: Blessed are those that by wrongs and injuries are deprived of their right 〈◊〉 this world, and so are constrained to hunger and thirst after that which is their own, waiting by patience to obtain the same. But there is a third exposition which doth more fully open unto us the meaning of Christ; to wit, by righteousness we may well understand in the first place, the righteousness▪ of faith, whereby a • inner is justified through grace in Christ, and so stand • righteous before God▪ having the pardon of all his sins • besides this, we may here also understand inward righteousness, whereby a man • s sanctified and made holy, having God's image renewed in him by the spirit of grace, which was lost by the fall of our first parents. And that this imputed and renewed righteousness may here be understood, will appear by these reasons: First, in such places of Scripture where like sentences are repeated, we must understand not Civil righteousness, but justification, sanctification, and regeneration: as Isa. 55. 1. Hoe, everyone that thirsteth, come to the waters, and buy without silver: and, John. 7. 37. If any man thirst, let him come unto me and drink: and, Revel. 21. 6. I will give to him that is a thirst, to drink of the waters of life freely: all which places are one in substance: for by waters, we must understand righteousness, which is that spiritual grace of God the fountain of all blessings, whereby sinners are justified and sanctified. Secondly, that which is most of all to be desired, must needs be the most excellent righteousness: but this righteousness 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 righteousness, we must understand God's grace and mercy in Christ, absolving a sinner from the guilt and punishment of his sins, with sanctification the fruit thereof, whereby he is purged from corruption. Secondly, by hungering and thirsting, we must understand two things: first, a sorrow and grief of heart in regard of a man's own sins, and unrighteousness; secondly, an earnest and constant desire of the righteousness 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 pain in the bottom of the stomach for want of meat and drink; secondly, an earnest desire and appetite after meat and drink, to be satisfied therewith. And blessed is he that is so grieved for his own unrighteousness, and withal hath an earnest desire after reconciliation with God in Christ, and after true regeneration and sanctification by the holy Ghost: for this is true spiritual hunger and thirst, whereto belongs this gracious promise, that in due time he shall be satisfied and filled with plenty of God's mercy and grace, wherein this happiness doth 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 hungered, is oft deprived of his own right among men, and▪ so is said to hunger and thirst after that which is his own in this world. Again, such a man doth unfeignedly grieve at the iniquities that be in the world, and withal, his heart doth most earnestly desire reformation thereof, both in himself and others.

First, this sentence must be remembered, as a storehouse of true comfort in all grievous temptations, but especially, against these three; the want of faith, the smallness of sanctification, and despair. For the first, many in God's Church have a true care to please God in all things, and to live in no sin against their conscience; and yet they find in themselves much distrust and despair of God's mercy, they feel more doubting then faith: whereupon they are brought to doubt of their election, and state of grace before God. Now how may such be relieved, and be well persuaded of their good estate? Answer. The way is laid down by our Savior Christ in this Rule; Blessed are they that hunger and thirst after righteousness. For here he teacheth, that those are blessed, who are displeased with their own doubting and unbelief, if they have a true earnest desire to be purged from this distrust, and to believe in God through Christ. Indeed this desire of faith, and to believe, is not true faith in nature, but in God's acceptance; for God respects them for this true desire, as if they had faith. And they are blessed, because they shall have plenty of faith, and assurance of grace and favor with God in Christ: for it is mercy and grace with God, to hunger after grace and mercy, when the heart feels the want thereof: But yet such persons must be admonished, that they show the truth of this desire, by a constant endeavoring in the means which God hath sanctified for the obtaining of a true and lively faith in Christ▪ wherewith they may be satisfied.

The second temptation is, from the smallness of sanctification. Many there be that endeavor to please God, making conscience of all sin, and yet they find in themselves an exceeding measure of rebellious corruption, much ignorance in their minds, perverseness in their wills, and frowardness in their affections; yea, a continual proneness unto all manner of sin: and on the contrary, they can perceive but small fruits of sanctification; the old man they feel rushing in them like a mighty Giant, but the new man so weak and seeble, that they can hardly discern any spiritual life: and hereupon they are sore troubled with temptations, yea oftentimes driven to doubt, whether they have any true grace at all: This cannot but be an heavy case, and yet here is true comfort for them; for Christ calleth them blessed (not that are filled with righteousness) but who hunger and thirst after it; that is, who feeling the want of righteousness in themselves, do earnestly desire it in their souls. These persons therefore, that feel in themselves a sea of corruption, and scarce a drop of sanctification, must truly examine their own hearts, how they stand affected to these things; for if they be truly grieved for their corruption and rebellion, and withal do earnestly desire grace and sanctification, using the means constantly, whereby they may be freed from the one, and endued with the other; then they have wherewith they may comfort their hearts, for Christ calls them blessed: and so they are, for in due time they shall be satisfied: and in the mean time, their will and desire is accepted of God in Christ for the deed it self.

The third temptation is, to despair; when a man after the breach of conscience by some grievous sin, is plunged into this gulf, that he thinks verily hell is prepared for him, and he must needs be damned: what remedy now in such a case? Answ. Some think the only way is to propound unto him, the grounds of universal 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 reply; God indeed hath done his part, but I refused God's grace, when it was offered. Therefore another way of comfort must be sought; which is, by proving unto him out of God's word, that he is within the covenant, and that the promises of grace and life do belong unto him: for the effecting whereof, one main ground is here propounded; to wit, that though a man want all righteousness, yet if he truly hunger after it, he is blessed: and the right applying of this ground, is this; search must be made, whether the party thus despairing, hath in him any spark of true grace, or no; and this will be known by these two demands: first, whether he dislike his sins, because they are sins? secondly, whether he truly desire to be reconciled unto God, to repent and believe in Christ? Now if his conscience tell him, that these things be in him indeed, then is he brought within the compass of this blessedness here pronounced by Christ, and hath title to this promise, that he shall be satisfied: for he that is grieved for his sin, because thereby he hath offended God, and withal hath an earnest desire of mercy and grace, to repent and believe, is truly blessed. And therefore it may be said unto him, seeing thou findest in thy heart, this grief for sin, and desire of grace, thou art blessed and shalt be satisfied. Thus may the distressed soul receive comfort; but as for them that live in sin, here is no comfort, for they have no true dislike of sin, no purpose or desire to repent thereof.

Secondly, as this rule of Christ ministereth comfort to some, so it dedeclareth the miserable estate of others; to wit, of all those that want this spiritual hunger after righteousness, for they have no title to the promise of heavenly satisfaction by God's mercy in Christ. And yet generally this is the state of men everywhere: for after riches, pleasures, honors, and preferments men hunger and thirst, as the drought in summer doth after rain; but rare it is to find a man that savoreth the things of God, and thirsteth after his righteousness, and yet such only are blessed.

Thirdly, this rule of Christ serves for sure direction, whereby we may know our estate before God, in regard of true happiness: if we hunger and thirst after righteousness, we are surely blessed: for the mouth of the Lord hath spoken it. Now this spiritual hunger is known by two things: first, by an unfeigned hearty sorrow and grief for sin past; where this is wanting, true spiritual hunger and thirst is not: secondly, by an earnest desire of God's mercy in Christ, for the pardon of sin, and for sanctification, testified by a constant endeavor in the use of means to come thereby: he that hath these things in him, may assure himself that he is blessed, for these be the motions of God's spirit, and the true pledges of his grace. Hereby then we must try our estate, if these things be in us we have wherein we may rejoice; but if our hearts be dead, and hard, so as we have no touch for our sins, no hungering after the blood of Christ, nor desire of sanctification, then are we void 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 blessedness must admonish us, as we tender our salvation, so to labor for this spiritual hunger in our souls, after reconciliation with God in Christ for all our sins past, and for the sanctification of our hearts and lives by his word and spirit: we may hear, read, and talk of God's word, and yet all to no ende, unless we be in heaviness for our own unrighteousness, and from our hearts do send forth sighs and groans after mercy and grace in Christ. For what availeth it to have wit and learning, honor and riches, if the soul be void of mercy and grace in Christ? which doubtless it is, while this spiritual hunger is wanting in the heart. And to move us to labor for this hunger, the reason annexed is very effectual, namely, the Lord's promise that they shall be filled, which also shows wherein this blessedness doth consist. Now they that thus hunger are filled, partly in this life, by receiving the testimony 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 renewed in them; but principally at the ende of this life, when they shall be fully justified and sanctified, and have God's image perfectly renewed in them.

This verse containeth the fifth Rule or precept of our Savior Christ touching true happiness, in which observe two points: first, who be blessed: secondly, wherein this blessedness consisteth▪ For the first: the parties blessed be the merciful. And that we may the better know them, I will speak something of this virtue: first, showing what mercy is: then, what be the chief duties thereof.

First, Mercy is an holy compassion of heart, whereby a man is moved to help another in his misery. First, I call it a compassion of heart, because it makes one man to put on the person of another, and to be grieved for the miseries of another, as if they were his own: and therefore it is called the bowels of compassion, because when a man's heart is touched therewith▪ his very liver and entralls do stir in his body, and are rolled within him, as the Prophet speaketh: and he is affected, as though the bowels of him that is in misery were in his body. Secondly, I call it an ( Holy ) compassion, to distinguish it from foolish pity, whereby a man doth unlawfully tender him that is in deserved misery: such was Ahab's mercy to Benhadad, and Saul's in sparing Agag, whereas the express commandment of God was to the contrary: but such mercy and compassion as God approveth, is a fruit of his spirit, and a virtue commended and commanded in the word of God. Thirdly, this virtue of mercy stirreth and moveth the heart to help another that is in misery: for help in misery is a notable fruit of true compassion, neither can thes be severed: for in the compassion of the heart, and in the act of relief, stands true mercy: and therefore John saith, He that seeth his brother in need, and shutteth up his compassion from him, how dwelleth the love of God in him? whereby also we may see, that no work of mercy is shown to any man in misery, but that which cometh from compassion: and thus we see what mercy is.

Secondly, the duties of mercy are answerable to man's misery: Now man's misery is either in his soul, or in his body. The greatest miseries of man are in his soul; as ignorance, impenitence, and trouble of conscience: man's bodily miseries are sickness, thirst, nakedness, &c. and to these the works of mercy are answerable. Some therefore concern the soul, and some the body. Mercy towards the soul is, when a man is careful for the salvation of another, using means to bring a man from spiritual darkness, unto light, from the power of Satan, unto God, from the state of sin and the danger of hell fire, to the state of grace in true faith and repentance, and so to life eternal. And look how far the soul is more excellent then the body, so far doth this, work exceed any work of mercy that concerns the body: Mercy towards the body is called Alms or Releefe, whereby a man's outward necessity, for food, raiment, or such like, is supplied: that this is a work of mercy, is manifest, Isaiah, 58. 10. where the Releeuing of the hungry, is the pouring out of the soul unto-him: and Saint John maketh the not relieving of our brother in need, to be the shutting of the door of compassion from him.

Now by this which hath been said concerning mercy, and the works thereof, we may see who is a merciful man; namely, such a one as hath his heart touched with compassion towards the misery of another, and thereby is moved to help and relieve him in soul and body, according to his estate: and such a man is blessed by the testimony of Christ himself, howsoever in the world he may be despised.

First, here we have to consider, what a number of miserable and cursed persons do live, even in the bosom of God's Church; for if this Rule of Christ be true, then unmerciful men are accursed. Now such are common among us: The Richer sort which abound in outward blessings, think themselves happy; but if they be unmerciful, they are wretched: and such are all those, that for the maintenance of their outward po •• pe and bravery, spoil the poor that live under them, by inclosing of commons, racking of rents, unreasonable fines, &c. or for the satisfying of their vain pleasure and delight, bestow more upon hawks and hounds, then on the poor: Such a wretched person also is the Corn-monger, who hath his barns full, and his garners full, and yet suffereth the poor to want bread, waiting still for a dearer time: Such also are our common userers ingrossers, and fore-stallers of needful commodities whatsoever: all these seek themselves, and have no mercy on them that are in misery: 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 deny the faith, and are worse then Jews and Turks, nay then many brute beasts, for they are merciful, towards their own. It were an easy thing thus to show through all estates, the great multitude of miserable persons; for now the common proverb is become the common practice, Every man for himself, and God for us all.

Secondly, seeing the merciful man is blessed, we must learn to put on tender mercy, or the bowels of compassion towards those that be in misery. And to move us hereunto, let us mark these things: First, the state of the merciful is here pronounced blessed of Christ. Secondly, mercy is a gift of the spirit▪ and the grace of God's elect, which always accompanieth the happy estate of those that be in Christ: for the power of grace doth change their carnal nature, Isaiah, 11. 6. 7. Thirdly, hereby we become like unto God our heavenly Father, who is the father of merci •• . Fourthly, hereby we are made instruments of God's mercy to them that be in misery; for God conuaies his blessings unto his poor creatures ordinarily by means: We count it an high honor to be the Kings Almner; oh then, how great is this dignity, to be Almner to the God of heaven, to disperse his goodness and mercies among the children of men? and hereto we are advanced, if we help the poor that be in misery. Fifthly, the exercise of mercy commendeth our Religion, not only before men, but unto God: for pure Religion and undefiled before God is this, to visit the fatherless and widows in their distress: and, God will have mercy, and not sacrifice: therefore the Apostle bids, to do good and to distribute forget not, for with such sacrifices God is pleased. This is the fast which God requires, to loose the bands of wickedness, to take off the heavy burden, and to let the oppressed go free, to take off every yoke: and on the other side, to break thy bread unto the hungry, to bring the poor that wanders into thine house, and to cover the naked, &c.

And because this duty is so necessary and excellent, I will propound certain Rules to be observed for our furtherance herein. First, we must exercise three of our senses; seeing, hearing, and feeling, in other men's miseries: for seeing, we must be very wary it grieve us not to look upon our poor brother, but we must see and behold his misery and distress, whether it be in soul or body. This is the Lord's practice. Israel is oppressed in Egypt, and the Lord saith, I have surely seen the trouble of my people, and the oppression wherewith the Egyptians oppress them. And we must be followers of God, as dear children, and learn to visit them that be in misery, either through sickness, imprisonment, poverty, or such like; for sight will stir up in a man a sense and compassion of others miseries. Hence it is said, that when Jesus saw a great multitude, he was moved with compassion towards them. And who can see a poor distressed person to lie in straw, or on the ground without needful relief, as many a one would not suffer his dog to lie, and not be moved with compassion? Secondly, if we cannot come to see a man's misery, then we must be content to hear 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 captivity, he wept and mourned, fasted and prayed, and sought for relief for them at the Kings hands. Thirdly, for feeling, if the Lord shall afflict our bodies with sickness, or our souls 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 himself and Timothy, 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 which were 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 mercy, and in doing the duties thereof show forth compassion towards others. This Rule is of great use, and therefore it will not be amiss to show the practice of it in particular. The Magistrate must rule and govern in mercy: and the Minister must preach in mercy: every sermon must be a work of compassion towards the people, not only for the matter which it containeth, but for the manner of his delivery, and in the scope and drift which he aimeth at: he which preacheth otherways doth bar himself of all mercy, even then, when he entreats of mercy unto others. There is a carnal and human kind of preaching, which nowadays takes place, wherein nothing is so much regarded as the vaunting of wit, memory, and learning, by fine contrived sentences, multiplicity of quotations, variety of allegations of Fathers, School-men, and other learning: but herein is no mercy nor compassion to the poor soul. It is said indeed, that none condemn this kind of preaching, but they that cannot attain unto it. But the truth is, God will have his word delivered, not in the enticing speech of man's wisdom, but in the plain evidence of the spirit, and of power: and therefore a man cannot with good conscience apply himself to such kind of preaching, else no doubt a man of mean gifts might find it more easy to attain unto, then to the true preaching of Christ crucified. Thirdly, every private man must make the duties of his calling, works of mercy: the rich man must know himself to be, not a lord, but a steward of God's blessings, and therefore must employ and dispence the same in mercy, by giving and lending unto the poor freely, as God shall minister unto him just occasion. The trades man must buy and sell in mercy, dealing justly with the rich, and showing liberality to the poor. The master must thus in mercy use the labor of his servant; and the servant thus in mercy do service to his master, for conscience towards God. And happy were it with all estates, if this rule of mercy were observed; the want whereof, is the bane of all societies.

Thirdly, for the more cheerful practice of mercy, we must lay aside some part of our goods, for the relief of them that be in misery. The Jews were commanded to set apart the first fruits of their corn and cattle, for the Lord's altar: but in the New Testament the altar is ceased, and the poor come instead thereof; and therefore we must now bequeath something for their relief. Many are given to great excess in fare, and in artire; but they may do well to abate some part thereof, and bestow it on the poor, for hereby will the rest be sanctified to their more free and comfortable use: nay, in case of necessity, we ought to sequester some part of our own necessaries, for the refreshing of the poor; so did the Church of Macedonia, even beyond their power, give to the relief of the afflicted brethren. Men are exceeding cold in charity, and one main cause thereof, is want of observing this Rule, in setting apart something, according as God shall bless us in our callings, for the relief of the poor.

The second point to be considered in this rule is, wherein this blessedness doth consist; namely, in the obtaining of mercy: he that shows mercy, shall find mercy, both with God and man. Where first, we may see the error of the Church of Rome in their doctrine of merits: for they make a special part of human satisfaction, to consist in Alms deeds and relieving of the poor, teaching that a man may hereby merit eternal life: but they or to grossly; for then Christ would not have said, blessed are the merciful, for they shall find mercy: but rather thus; they shall find justice: for that which comes of merit, is due by right. Secondly, hereby we may see what to think of our Church, and Nation; in respect of true Title to God's mercy, for only the merciful shall find mercy. Now it were easy to go through all orders and conditions of men among us, and therein to show abundance of unmercifulness and cruelty; so as we may be justly called a cruel people, and therefore cannot look for mercy at God's hands: for to the merciless shall be judgment without mercy. This is evident by the Lord's 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 mercy, therefore they were led into captivity, as we may see at large, Ier. 5. 28. Euck. 9. 9, 10. and Zach. 9. 12. Now we being in the same case with them for unmercifulness and cruelty, have no doubt deserved long since the same punishment; even that the Enemy should deprive us both of Gospel and peace, and of all our prosperity and wealth: what then shall we do? surely we must humble our selves by prayer and fasting unto the Lord, if not publicly, yet privately; every man and every family apart, even for this one sin of unmercifulness: and withal in this humiliation, begin to practice mercy, by bestowing that upon the poor, which we spare frō our bodies in the day of our fast.

These words contain the sixth Rule of Christ, touching true happiness; wherein, as in the former, observe two points: the persons blessed, and wherein their blessedness consists. The persons blessed, are thus qualified; they are pure in heart. This is diversely expounded: By pure in heart, some understand those that are chasse; others, those that are simple hearted, void of guile and deceit. But the words will bear a more general sense, & betoken such as are holy in heart, having their hearts purged from the defilement of their sins, and be in part renewed and sanctified by the holy Ghost: and that they are so to be taken, may appear, Psal. 24. 4. whence these words are borrowed; where also the Prophet expoundeth the pure in heart to be such, as have not lift up their mind to vain things: to which purpose, the Author to the Hebrews saith, Follow peace with all men, and holiness, without which no man can see God. Again, the intent of our Savior Christ in this place, was no doubt to cross the Pharisaical conceit of those times, whereby men did content themselves with outward holiness, as sufficient to true happiness; and therefore he saith, Blessed are the pure, not outwardly, but inwardly in heart. Further, by heart we are to understand the soul, with the parts and faculties thereof; that is, the mind, the conscience, the will, and affections. And that we may yet conceive more clearly of this point, we are to search out two things; first, in what manner, then in what measure the heart is made pure: For the first, the purifying of the heart is by a twofold Action of the holy Ghost; first, by creating in the mind a saving faith, which unites a man unto Christ, & as an hand applieth Christ's purity, that is his obedience, to the heart: so Peter speaketh of the Gentiles, in the Council at Jerusalem, that by faith the Lord purified their hearts. Secondly, when a man is in Christ, the holy Ghost purgeth and sanctifieth the heart inwardly, by mortifying all the corruptions in the mind, will, and affections, and by putting into it inward holiness, whereby the image of Christ is renewed therein. And this our Savior Christ expresseth, John 15. 2. when he saith, that the father purgeth everyone that bringeth forth fruit in him. Now unto these the holy Ghost addeth an excellent grace of Christian Resolution, whereby a man hath a constant purpose not to sin against God any way, either in thought, word, or deed; but in all things to please God continually; so as if at any time he-sin, it is against his holy resolution. Now for the measure of this purification, it is only 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 handful of corn to a whole field: the soul is freed from the punishment and guilt of sin, and in some sort purged from corruption, but not wholly. This we must observe the more diligently, because the Papists teach otherwise; to wit, that after Baptism and regeneration, sin is so taken away, that there is in man nothing that God can hate: but experience in every child of God, shows this to be false. The chief ground of their opinion is this, that if sin properly called, should remain in the regenerate, then God should repute a man to be just, which is a sinner. But we answer, that God never reputeth an impenitent sinner just, but only the repentant, and regenerate, which are by faith in Christ, and so in effect are no sinners, because though corruption remain in them in part, yet it is not imputed to their persons. Besides, in the act of their conversion, corruption hath received that deadly wound, whereof it shall never recover, but daily die, till it be quite abolished, and therefore doth it not reign 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, as believe the pardon of their sins in Christ, and be in part renewed in their souls by the holy Ghost, having their natural corruptions mortified and abolished in some measure, and the graces of God's image repaired in thē, and a godly resolution wrought in their hearts, not to sin against God in anything.

Considering that the pure in heart be blessed, we must search our selves, and see whether our hearts be qualified with this grace: As in former times, so at this day inward purity is much neglected. The ancient Jews stood upon their legal purity and righteousness, and the Pharisees after them, relied upon their outward holiness; and the holy Ghost foretold, that in the latter days should come perilous times, by reason of sundry sins, whereof this is one, that men should content thenselves with a shadow and show of godliness, and in truth deny the power thereof. And doth not experince show 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 terms of Puritans and Presitians, as those, that most endeavor to get and keep the purity of heart in a good conscience? Again, the general ignorance that everywhere abounds, doth plainly argue the want of this grace; for what can be in the heart but impurity and iniquity, where there is no knowledge of the will of God in the mind? And for such as have more knowledge then the rest, generally they are not answerable unto it in practice; for take a view of all the markets in the land, and you shall hardly find a man that is to sell his grain, that will be brought to abate one jot of the highest price, no not unto the poor that stand in extreme need; which as it argueth a bloody and cruel heart, so it showeth our times to be evil da • es, wherein men profess much, and do naught: which sin will draw God's judgment upon us, and cause the Gospel to be removed, and given to a nation, that with profession, will join the power of godliness in heart and life. What befell the sigge-tree whercon Christ sought fruit, & found nothing but leaves, was it not accursed? and how shall we think to escape, if we be like unto it? for the earth that drinketh in the rain that falleth oft upon it, and yet bringeth forth briers and thorns, is near unto cursing, whose ende is to be burned.

Secondly, if the pure in heart be blessed, then we must labor to practice the counsel of the Prophet, Wash you, make you clean; and sanctify the Lord in your hearts: yea as the Apostle saith, Let us purge our selves from all filthiness of the flesh and spirit. Indeed it is the work of God to purify the heart, man of himself can no more do it, then the Black-moore can change his skin: but yet everyone that would feel in himself this work of God, must use the means, wherein the spirit doth purge the heart; first therefore, we must humble our selves unfeignedly for all the sins and corruptions of our life already past, and for the time to come, grow to a resolute purpose, not to sin against God in anything: which we must testify by a godly endeavor to obey him in all things; for a pure heart, and a purpose to live in any one sin, cannot stand together: but this constant purpose not to sin, is a notable grace, and an infallible token of a renewed and sanctified heart.

The second point in this Rule is, wherein this blessedness doth consist; namely in this, that they shall see God: for the understanding hereof, two points must be handled. First, how God may be seen; secondly, how the seeing of God is true happiness. For the first, the Apostle saith, no man hath seen God at any time: yea further, Paul calleth him, King of kings, whom never man saw, neither can see. We must therefore know, that there is a twofold sight in man, the sight of the eye, and of the mind; by the sight of the eye no man can see God in his essence and substance, which is most spiritual, and so invisible, for the eye seeth nothing but things corporal and visible: a man by his eye cannot see his own soul, and much less the substance of God.

Object. I. But Abraham and Moses saw God, for he appeared unto them. Answer. They saw him not in his nature and substance, but in certain created images and similitudes, wherein God for that time did testify 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 eyes. But this opinion is not true, for though the body shall then be perfectly sanctified, and the eye sanctified, yea glorified, yet still it remains a true body, and a true eye, and therefore cannot see the essence of God, which is invisible to the eye of flesh.

Object. II. I shall see God in my flesh (saith Job) and mine eyes shall behold him. Answ. He speaketh there of God his Redeemer, who is not God simply, but God incarnate; for the word translated Redeemer signifieth one allied unto us in blood: now no man doubteth, but God in Christ may be seen, as John 14. 9. he that hath seen me, hath seen my father.

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

Object. IV. If we shall not see God with our eyes, then they serve to no use in heaven. Ans. God forbid; for besides the glorious company of all the Saints, we 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 honor, and glory, for evermore, Reu. 5. 12.

The second kind of sight, is of the mind, which is nothing but the knowledge or understanding of the mind, and that is twofold; imperfect in this life, and perfect in the life to come. In this life, the mind knows not God's essence or substance, but only by effects; as by his word and Sacraments, and by his creatures: and indeed, the special sight we have of God in this life, is by these his effects to conceive in our minds how God is affected to us; as that God is our Father, and Christ our Redeemer, and the holy Ghost our Sanctifier. The perfect vision of God, is reserved to the life to come, where God's elect shall see him in regard of his substance: for we shall see him as he is. Yet that we be not deceived herein, we must know that perfect sight is twofold, simple, and comprehensiue: Simple perfect sight is, when man sees a thing wholly as it is in it self, and thus God is not seen by the mind of man. Comprehensiue sight is, when the Creature seeth God, so far 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 know him not wholly, as he is in himself: even as a vessel cast into the sea may be perfectly full of water, though it receive not all the water in the Sea. But some will ask, how shall the mind see God? Ans. The manner is such, as neither eye hath seen, nor ear heard, neither can any man tell, but they only, that have fruition of it in heaven: yet certainly such it is, as shall give full contentment to everyone that doth enjoy it. But it shall be far better for us, to seek 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 reveal himself perfectly, to their joy unspeakable and glorious.

The second point is, how this seeing of God can be true happiness. Answ. A man that hath been blind, will count himself happy when he receives his sight; and he that hath long laien in a dark dungeon, will count it a blessed thing, to be brought out, to see the light of the sun: now if this bodily light be so comfortable, how endless is the joy of that heavenly light, which cometh from God himself? The Queen of Sheba counted those servants blessed, that stood before Solomon to hear his wisdom; then doubtless the sons of God must needs be happy, that stand before the Lord, hearing his wisdom and beholding his glory: for in his presence is fullness of joy, and at his right hand are pleasures for evermore. Moses is renowned with all posterity for this prerogative, that God vouchsafed to let him see his back parts: and Christ's Disciples were so ravished with a glimpse of God's glory in his transfiguration, that they would needs abide there still. Oh then, what glory is it to see him as he is? doubtless this sight of God is true happiness. But then (will some man say) the devils shall be happy, for they shall see him at the last day. Answ. Their sight shall be their sorrow, for they shall see him as a terrible judge, not as a Savior, with apprehension and approbation of his love and mercy, which is the sight here meant: as the Apostle saith, we shall see face to face, and know as we 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 love and mercy.

This gracious promise must be observed as a ground of special comfort to all God's children; for they that endeavor after purity of heart, shall suffer much contempt and reproach in the world; but they must not be dismayed, for God will look upon them, and show himself favorably unto them: he will appear to their joy, and their adversaries shall be ashamed: therefore they must say with David, I will not fear what man can do unto me.

Secondly, is it true happiness to see God? then in this world we must strive to come as near unto God, as possible we can; for the nearer we come unto him, the more we see him, and the nearer we are to our perfect happiness. Now that we may come near unto God, we must set God always before our eyes; that is, wheresoever we are, and whatsoever we do, we must persuade our hearts that we are in his presence: this was David's practice, Psal. 16. 8. I have set the Lord always before me: this persuasion will make us to walk with God, as Enoch did, who for this is said to please God.

Thirdly, this must allure our hearts towards all those means wherein God shows himself unto his children: the Lord revealed himself in his sanctuary unto his people, and hereupon David was ravished with desire to God's courts; see Psal. 27. 4. and Psal. 48. 1, 2. And the like affection must we have to God's word and Sacraments, therein he shows his beauty, as in his sanctuary; and therefore we must labor therein to see the goodness and mercy of God towards us, using them as pledges of his grace and love in Christ: yea, we must endeavor to see him in all his creatures, as his wisdom, power, and goodness to us wards: this is a notable step to our perfect bliss.

Here is the seventh Rule and precept of Christ touching true happiness; wherein observe first, who are blessed; secondly, wherein this blessedness consists: The parties blessed are Peace-makers. By peace we must understand concord and agreement between man and man: Now peace is twofold, Good, or Evil; Good peace, is that which stands with good conscience and true religion. This was among the converts in the Primitive Church, who lived together, and were all of one heart, and one soul. Evil peace, is an agreement and concord in evil, as in the practice of any sin against God's 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, division by means of the doctrine of the Gospel. Now in this place, good peace is the quality 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 lieth, to have peace with all men, good and bad: secondly, such as not only themselves be at peace with others, but also do labor to reconcile parties at variance, and to make peace between man and man; both these sorts are blessed, that is, they are in a happy state and condition, because this gift of Peace-making, is a grace of God's spirit in them alone who are blessed: for where God's spirit worketh peace of conscience towards God in Christ, there the same spirit doth move the party to seek peace with all men; as also to make peace between those that are at variance, so far forth as it may stand with Religion and a good conscience. Yet here are certain 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 seek to make peace between Papists and Protestants, by reconciling these two religions? Answer. Because this is not good peace, for there is no more concord between these two religions, then is between light and darkness. Whereas it is said, they differ not in substance, but in circumstances, both having the same word, the same Creed, and Sacraments; we must know, that notwithstanding all this, yet by necessary consequent of their doctrine and religion, they do quite overturn the foundation of the Bible, of the Creed, and Sacraments: as in the points of Justification by works, of human satisfaction, of worshipping Saints and Images, and their massing sacrifice, and Priesthood, may soon appear. But they have the same Baptism with us? Answ. Baptism severed 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. Again, they hold the outward form of Baptism, but they overturn the inward power thereof, by denying Justification by faith alone in Jesus Christ. Thirdly, Baptism is preserved in the Church of Rome, not for their sakes, but for the hid Church which God hath kept to himself, even in the midst of all Popery: so that if they return to us, we shall accord; otherwise we may not go to them, lest we forsake the Lord.

Quest. II. If Peace-makers be blessed, how can any Nation with good conscience make war? Answ. The Lord's commandment to have peace with all men, doth not bind men simply, but with this condition, if it be possible, and as much as in us lieth: but when there is no hope of maintaining peace, then the Lord alloweth a lawful war, such as is for just defense, or claim of our needful due and right: for herein the case standeth with the body political, as it doth with the natural body; while there is hope of health and safety, the Physician useth gentle means; but when the case is desperate, then he useth desperate means, and sometimes gives rank poison, to try if by any means life may be saved. And so may the fafetie of a State be sought by war, 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 means of agreement other ways may be had between man & man, suits in law should not be taken up; for Paul blameth the Corinthians, not only for going to law under heathen Judges, but because they lawed for light matters upon small occasions: why rather (saith he) sustain ye not harm? But if by private means we cannot get or hold our right, we may use the help of law.

Quest. IV. How far forth may one man, or one people be at peace with another? League or society between man and man, people and people, is twofold; either of concord, or of amity: The league of concord is, when men bind themselves in peace one with another; and this may be had between all men, believers or unbelievers, good or bad; have peace with all men (saith the Apostle.) League of amity is, when men or people bind themselves one to another in special love, beside their outward concord: and this kind of peace ought only to be had with true believers. Good king Jehoshaphat is greatly blamed of the Lord, for making this special league with wicked Ahab, Wouldest thou help the wicked (saith the Prophet) and love them that hate the Lord? for this thing the Lord's wrath is upon thee.

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 lieth; and within the compass of our callings, to avoid all occasions of contention and strife: Saint Paul's 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 practice; Humility, Meekness, and Long suffering. Humility is a virtue, whereby one man thinks better of another then of himself; for this makes a man think basely of himself in regard of his own sins and corruptions, whereupon he is content to give place unto others, and to yield of his own right, for the maintaining of peace: when as on the other side, pride causeth men to seek for more then their due, and so causeth contention: as Solomon saith, only by pride doth man make contention. Meekness is a virtue, whereby a man is gentle in behavior towards every person, good or bad: this causeth a man to put up injuries, and to forbear wrong , when occasion of revenge is given him. Long suffering is a virtue, whereby a man doth bear with other men's wants, as morositie, and hastiness, and in bearing yields of his own right, for the maintenance of peace: thus dealt Abraham with Lot, when their heardmen were at variance, though he were the superior both for age and place; yet for peace sake, he put Lot to chose the place of his abode, whether on the right hand or on the left. Besides these, there are many other virtues propounded in the writings of the Apostles, for the maintaining of peace; to wit, Humanity, when a man can so carry himself 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 needful virtue for Christian peace, which we must follow, and hereunto frame our nature and affections, which are crooked and rebellious of themselves, that so far as is possible, we may have peace with all men; for peace is the bond of every society, of families, towns, and common wealths, without which no state can endure; and Christian religion commends the same unto us, I am. 3. 17. The wisdom which is from above, is pure, gentle, peaceable, full of mercy, and good fruits.

Secondly, if Peace-makers between man and man be blessed, then much more happy are they, who make peace between God & man; and these are the faithful ministers of the Gospel, which set themselves wholly to reconcile men unto God: so Paul (speaking as a Peace-maker) saith, we beseech you as the Ambassadors of Christ, that ye be reconciled to God: and therefore all those, that by God's grace are set apart for this work, must in sincerity set their hearts, and employ thenselves diligently for this ende, to reconcile men unto God, and to bring them to peace with God; and in their own conscience, this shall be a seal of the Lord's mercy towards them, whereby they may assure thenselves that they be blessed: for howsoever unto some, their misery may be the savor of death, yet they are always a sweet savor unto God in Christ.

Thirdly, hereby we may see, what a blessed thing it is, in the day of God's wrath against his people, to stand in the breach, and by earnest prayer to stay his hand, and so to make peace between God and his people by prayer. This was Moses practice many a time, for which he is renowned with all posterity, Psal. 106. 23. Exod. 32. 10, 11. And so did Aaron, Numb. 16. 47. 48. David, 2. Sam. 24. 17. and many others. This duty concerneth us, for God hath a controversy with our Land, for the innumerable crying sins hereof, as blasphemy, oppression, contempt of Religion, adulteries, and such like: now when we see the great mortality of our brethren, or hear of treasons and conspiracies, and rumors of wars by enemies, who threaten our overthrow; then must we know that God shakes his rod at us, and then especially is everyone to entreat the Lord more earnestly for mercy and reconciliation; for this is a blessed work of peace, to stay the Lord from the destruction of his people: Read Isaiah , Jeremiah , and Ezekiel , sundry times God complains of the want of such, as should stand in the breach before him for the Land, that he should not destroy it. Behold the weight and worth of this duty, in Abraham's intercession for Sodom, for he so far prevailed with the Lord, that if there had been ten righteous persons in Sodom, the whole city had been spared for their sakes: but because there were none, so soon 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 disturb the peace of the Land, which by God's mercy we have for many years enjoyed. It may be thought we have none such among us, but only traitors, and such as plot with foreign enemies; but the truth is, all those do disturb our peace, that walk after their hearts lusts in sin and wickedness, as idolaters, blasphemers, oppressors, 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, He hath taken his peace from his people: the reason is, verse. 12. because everyone walked after the stubbornness of his wicked heart, and would not hear him: and Levite. 26. 23, 25. The sword of the enemy is sent of God, to avenge the quarrel of his covenant. It is then our transgression and rebellion against God, that will bring war and rebellion into our Land; if this were not, our peace would continue forever: for the work of justice shall be peace, quietness, and assurance forever. And again, in righteousness shalt thou be established, and be far from oppression. This therefore should move all ungodly persons to repent, and to break off the course of their sins; unless they will continue professed enemies to the peace of the state, under which they live.

The second Point, wherein this blessedness of Peace-makers consists; namely, in that they shall be called the children of God: that is, they shall be esteemed and reputed for God's children in this world, of God himself, and all good men; and in the world to come, fully manifested so to be. That this is true happiness will soon appear, by the view of the state of every child of God; for they are united unto Christ by the spirit of grace, by which they are regenerate, and in Christ they are adopted for sons and daughters, and so enjoy God's special grace and favor. Now hereupon they are Kings children, having God for their Father, who loves them more tenderly, then any earthly Parents can love their own children: secondly, they have Christ for their brother, and so are heirs annexed with him, having heaven and earth for their possession: In him they are made Kings and Priests unto God: and shall be judges of the world at the last day: yea, they have the holy Angels for ministering spirits to attend upon their persons, for their defense from the power of the enemy, which far surpasseth the dignity of any guard of men on earth whatsoever: all things work together for the best unto them, their crosses and afflictions are no curses, but fatherly trials and chastisements; yea, their sins are turned to their good: to them death is no death, but a sweet sleep unto their bodies, and a strait passage for their souls into eternal glory: yea in the act of death, they have the comfort of life in the joy of the spirit, and the Angels ready, when breath departeth, to carry their souls to heaven.

If this be true happiness, to be called God's children; then they that live after their own wicked lusts, void of all care to keep a good conscience, are miserable and accursed; for they are the children of the devil, serving him in the works of sin, and expressing his image in ungodliness and worldly lusts. It stands them therefore in hand, if they have any care of true happiness, to labor after regeneration; whereby, forsaking the lusts and courses of their former ignorance, and embracing and obeying sincerely the word of life, they may become God's children, and so happy.

Secondly, hast thou received this grace of God's spirit, whereby thou art inclined to have peace with all men, and to seek for peace between God and thine own conscience, yea between the Lord and others? then comfort thyself, thou art the child of God, these motions come from grace, flesh and blood brings forth no such fruits: labor therefore to maintain these good motions, with all other pledges of thine adoption, and so shalt thou grow fully assured of thine own happiness. In this age men make much ado to get good assurance of earthly purchases; but what madness is this, so greatly to regard momentary things, and to have no care, in comparison, of our eternal inheritance, which we shall have assured unto us, when we become the children of God?

Here Christ propounds his eight Rule touching happiness, which he handles more largely then the former; for having laid down the Rule, verse. 10. he expounds the same in a special application of it to his Disciples in the 11. and 12. verses. In the Rule it self, note two points; first, the parties blessed: secondly, wherein their blessedness consists. The parties blessed, are they which suffer persecution for righteousness sake. Persecution properly signifieth pursuit, such as one enemy maketh after another; but here the word must be taken generally, for all kind of persecution whatsoever. Now because it is a paradox, and absurd in human reason, to think 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 parcel thereof, wherewith I will content myself, because Christ is the best interpreter of his own words.

In the 11. verse therefore Christ sets down three things, all pertaining to the true exposition of this Rule: First, he explains more particularly the parties that be blessed, saying to his Disciples, Blessed are ye. In the beginning of the Chapter, we heard, that he cast his eyes upon them, and spake unto them; and now here he doth the like again: & therefore this Rule must not be understood of all men in the world that suffer, but of all Christ's true Disciples; and generally it is not true, for the heathen and infidels do often suffer for good causes, and yet remain infidels, without the true God, and so are not blessed. Again, a Chrstian professor may give up his life in a good cause, yet not of love to God or his truth, but upon ambition; and so not be blessed: for though I give my body to be burned, yet wanting love, it▪ profiteth me nothing. Secondly, Christ expoundeth particularly, what he meaneth by persecution, naming three parts thereof: first, slandering and reviling, which is the persecution of the tongue: Thus the Jews persecuted the Apostles, saying, they were drunk, or full of sweet wine: Thus Festus persecuted Paul, making him mad, or beside himself. Secondly persecution, meaning hereby (as the word doth properly signify) first, pursuit, such as one enemy maketh after another, when he seeks to spoil him of his goods, or of his life: secondly, the bringing a man unto the Barre, and there of malice to accuse and arraign him: thirdly, evil speaking with lying▪ when as men of purpose be without cause maliciously carried thereunto, as when the Jews called Christ a Samaritan, that had a devil: and said that he cast out devils by Belzebub the prince of devils; and thus were the Christians in the Primitive Church persecuted, being maliciously accused for killing their own children, for worshipping the head of an asse, for incest, and such like. To these three kinds of persecutions, S. Luke Chap. 6. 22. adds a fourth; namely, hatred: and a fifth, called separation, whereby men were excommunicated, and cast out of the Temple & Synagogues, for Christ's sake and his Gospels. These are the several kinds of that persecution, for the enduring whereof, Christ pronounceth men blessed, verse. 10. whereof Hatred is the root, and the rest are the branches. Thirdly, Christ lays down the cause, for which, this persecution shall be inflicted; namely, for my sake: or as S. Luke saith, for the son of man's sake: which expoundeth this phrase, for Righteousness sake. v. 10. to wit, for professing, believing, and maintaining the doctrine of the Gospel taught by Christ, touching remission of sins, and life everlasting, to them that believe.

The uses in general: We see that Christ urgeth this Rule of blessedness▪ more largely then the former: this he doth for special 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 cross, in such affliction and persecution, as their blood shall be sought, for the maintenance of the faith. And this he will have to be the state of his Church, for special 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 cross. Secondly, that by affliction they may be kept from many grievous sins, into which they would fall, if they lived in peace. Thirdly, that others seeing the correction of the Church for sin, might learn thereby to hate and avoid sin: and lastly, that the Church might glorify God, in a constant and courageous maintenance of his truth unto death; for even in persecution is God's truth preserved, against the reason of man's wisdom, patient suffering for▪ the truth, being faithful witness-bearing thereunto.

Secondly, Christ had newely called the Twelue out of all his Disciples, to be Apostles; whereupon they might think, that they should be advanced to some outward honor, ease, and peace: but Christ hereby calls 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 endure it. And thus he prepares all churches to suffer affliction; yea, and we our selves, must hereby learn in time of peace, to prepare our selves against the day of trial, because his will is, that whosoever▪ would 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 plain and full declaration of their happiness that suffer for righteousness sake, in that they have sure title to the kingdom 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 God's mercy, but we know not how long it will continue; we have been threatened, and dangerously assaulted by our enemies many a time, beside the rod of God shaken with his own hand against us; and we may not think our peace will last always, but seeing our sins increase, we may be sure our joy and peace will one day be turned into sorrow: and therefore it will be good to have this Rule engraven in our hearts, that they are blessed which suffer for righteousness sake. If therefore tribulation come for the defense of the Gospel, we must have recourse to this promise of blessedness, 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 bears unto God's Church; for so much the word (persecute) importeth: The reasons of this hatred may be these; First, the Church of God in the ministry of the Gospel, seeks the ruin of the devils kingdom, who is the Prince of the world; the devil therefore rageth, and inflames the hearts of his instruments, with malice against God's Church, that they may persecute and quite destroy it, if it were possible. Secondly, God's Church is a peculiar people severed from the world in profession, doctrine, and conversation, and therefore the world hates them, John. 15. 19. And this very point may serve to stay our hearts, when we shall be persecuted for the profession and embracing of the Gospel of Christ; for the world doth hate God's Church, and will do to the end: there must be enmity between the seed of the serpent, and the seed 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 observe, that this hatred of the world, is not only against the members of God's Church, but even against Christ's holy religion; so Christ saith, for my sake: or, for my Religions sake. This is to be marked, as a most excellent argument to persuade our consciences, that the Gospel of Christ which we profess, is the true and blessed doctrine of God, because the wicked world doth always hate it; yea, it hateth us also for the Gospels sake: now if it were a doctrine of men, it would fit their natures well, and they would love it, for the world doth love his own. John. 15. 19.

Thirdly, if they be blessed that suffer persecution; then how may any man lawfully fly in persecution? Answer. A man may fly in persecution with good conscience, these two things observed: first, that he be not hindered by his particular calling: secondly, that he hath liberty offered by God's providence 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 signifieth such persecution, as is by pursuit and oppression, which cannot be avoided.

Lastly, seeing they are blessed that suffer for righteousness sake, Whether are they always cursed that suffer deservedly for an evil cause, for the contrary reason is in contraries? Ans. They are always accursed, save in one case; to wit, unless they repent for their unrighteousness, for which they are afflicted; but by true repentance they become blessed. The thief upon the cross had lived in theft, and was therefore attached, condemned, and crucified, and so he suffered for unrighteousness; but yet he was saved, because he repented, and believed in Christ.

It is added, for righteousness sake: In this clause we are taught a special lesson; namely, that when God shall lay upon us any affliction or persecution; as imprisonment, banishment, loss of goods, or of life it self; we must always look that the cause be good, and then suffer willingly. This is a necessary Rule, for we must suffer affliction either publicly or privately, 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 Murderer, a Thief, or a busy-body; but if any man suffer as a Christian, let him not be ashamed, but glorify God in this behalf: and therefore we must be sure the cause be good; yea this we must look unto in our particular private crosses.

Verse 11. Blessed are ye when men revile you, and persecute you, &c. In handling the former verse, we shown the meaning of these words, & how they serve to expound the former Rule. The point here to be observed is this, That to revile and slander, yea (as Luke saith) to hate a man for a good cause, especially for religion, is persecution: which shows how fearful the common sin of the age is, whereby men revile their brethren, with base and odious terms, because they show some care to please God, and to adorn their profession by a godly life. But thou art a persecutor whosoever thou art that usest this, and therefore repent and leave it, for it is a preparation to a greater sin in this kind, and most odious in God's sight, as the punishment hereof declares, Gen. 21. 9, 10. with Gal. 4. 29, 30.

S. Luke adds 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 civil Justice, Ecclesiastical matters were there handled. Now mark what Christ saith, Though excommunication be mine own ordinance; yet blessed are you when men excommunicate you out of the Temple and Synagogues, for my names sake: where he maketh excommunication a kind of persecution, when it is denounced against men for righteousness sake.

Here then we may learn, what to think of the Popes Bulls, whereby he excommunicates Kings and Queens, and particular Churches, for denying subjection to his chair: namely, that they are the devils instruments, where with God's 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 learn, that excommunication abused against God's word, is no powerful censure, though in it self, being used according to God's ordinance, it be a most terrible thunderbolt, excluding a man in part, from the Church, and from the kingdom of heaven: and therefore all Churches must see, that this censure be not abused, for the abusers of it incur the danger of the curse, and not they against whom it is unjustly pronounced.

Here Christ draws a conclusion from the former Rule; for having said in general, that they which suffer for righteousness sake are blessed, v. 10. and applied it in particular to his Disciples, ver. 11. hereupon he infers, that they must rejoice in affliction, even then, or as ( Luke saith) in that day: yea, they must be glad; which word signifieth exceeding joy, such as we use to express by outward signs in the body; as skipping and dancing; such as David used to testify his joy, for the return of the Ark of God to his city. This is a most worthy conclusion, often urged and commended unto us in Scripture, I am. 1. 2. Brethren, count it exceeding great joy, when ye fall into diverse temptations. Rom. 5. 3. We rejoice in tribulation, knowing that tribulation bringeth forth patience: and Act. 5. 41. The Disciples rejoiced, that they were counted worthy to suffer rebuke for the name of Christ.

Here we learn then, that God's church and people, that suffer in a good cause must rejoice and be glad: This must be remembered, for we • aue been many times in great danger of our enemies for the Gospels • ache; and it may please God to leave us in their hands, for our manifold sins, and great abuse of his heavenly blessings; which if he do, what must be our behavior? must we be swallowed up with sorrow and grief? no, but humbling our selves for our sins, we must remember for what we do suffer, and rejoice and be glad in that behalf; for though our outward man perish▪ yet the inner man shall be revived.

Now because it is a hard thing to rejoice in grievous afflictions, therefore Christ doth 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 only show how the Papists abuse this text, to prove the merits of man's works of grace; for hence they reason thus, Where there is a reward, there is merit: But in heaven there is a reward for man's works of grace; and therefore in this life, there is merit by them. To this, it is answered diverse ways: I will touch the heads of the principal. First, the word reward must not be understood properly, but figuratively; for Christ's speech is borrowed from laborers, who after they have done their work, do receive their wages, which is the reward thereof: even so, after Christ's disciples and servants have suffered afflictions for the name of Christ, at the end of this life they shall receive life everlasting. Secondly, when we read of wages and reward in Scripture, we must not dream of anything due by right of debt and merit, but conceive thereby, that which is given by promise, and of mere mercy; like as when an earthly Father promiseth to his son, to give him this or that thing, if he will learn; now the Fathers gift is not merited by the child, but is freely given, the more to incite the child to learn his book. Thirdly, if we understand reward properly, then we must refer it, not to our sufferings, but to the sufferings of Christ: for there is no proportion between our sufferings, and life eternal: the afflictions of this present life, are not worthy of the glory which shall be shown unto us, Rom. 8. 18.

The second reason is taken from the example of the ancient Prophets; for so persecuted they the Prophets which were before you. In this Reason, Christ intendeth two things; First, to teach his Disciples and us, that persecu • ion for good causes, is no new or strange thing: Secondly, to comfort his Disciples and servants in their sufferings; for that thereby, they should be made conformable to the ancient worthy Prophets, who were of old renowned among men, and are now glory fied of God in heaven. Hereto we 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 mean the ancient people of the Jews, for here he speaketh to his Disciples and others that were Jews by nation. Now hence observe a strange point; to wit, that the ancient Prophets, who were most worthy men of God, were persecuted in their time, not so much by foreigners and enemies to religion, as by those that were outwardly members of the Church of God, and professors of religion. This may seem strange, that men living in God's Church, should grow to this height of impiety, to become persecutors of God's Saints: but Saint Stephen giveth the reason hereof; namely, their hard hearts, whereby they resisted the holy Ghost in the ministry of the word; for which God left them to themselves, so as they ran headlong to this height of impiety, to persecute God's dearest servants. The like we may see in these our days; some that have been professors, after long hearing, break forth into open Atheism, calling this into question, whether there be a God: and among others, there is also to be seen as vile cruelty and oppression in their particular dealings, and as abhominable filthiness, as is to be found among the heathen, or Idolaters: all which, and many other enormous sins proceed from this; that though men profess religion, yet they deny subjection 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 hardness of heart, to commit sin without remorse. And therefore if we would escape the fearful judgment of a reprobate sense, let us labor with fear & trembling, to become obedient to the word which we hear; for if we do not glorify God in the means wherein he offers grace and mercy, God will be sure to glorify himself in our deserved confusion.

In this verse and the rest, to the 16. Christ propoundeth 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 standeth thus: Christ had shown before in diverse precepts, that many are blessed, whereupon some might ask, how they should attain to this happiness, 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 principal means to work in their hearts those graces, to which true happiness is promised. And because it is an excellent privilege to bring men to this estate, therefore he exciteth his disciples to diligence in this Ministry by two Reasons, drawn from the properties of this work, & 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 drawn from light, ver. 14. 15.

For the first: ye are the salt of the earth: ye, that is, you whom I have called to be Apostles, and set apart for the work 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 savory both in heart and life: Of the earth; not of Judea only, but of the whole world, as may appear by their commission, Math. 28. 19. Go therefore and teach all Nations.

From this description, both Ministers, and people, may learn their duty. First for Ministers: by this title of salt hear given unto them, Christ would teach them, first, how they ought to dispence the word of God, both Law and Gospel; namely, so as they labor therein to express the properties of salt, whereto Christ alludeth in his Title: Now the properties of salt, applied to raw flesh, or fresh wounds, are principally three; First, it will bite and fret, being of nature hot and dry: Secondly, it makes meats savory unto our taste: Thirdly, it preserveth meats from putrifaction, by drawing out of them superfluous moistnesse. The Apostles therefore and other Ministers being salt, must not only in general deliver the word of God unto the people; but withal apply the same particularly unto men's hearts & consciences, as salt is applied unto meat: And that for three ends; first the Law must be applied, to rip up men's hearts, to make them see their sins; it must fret and bite them by the curse thereof, to cause them to renounce themselves, and to cry with the Jews, Men and brethren what shall we do? Secondly, the Gospel must be preached, that men feeling their corruption, like rottenness in their souls, may by the blessing of the spirit be thereby seasoned with grace, and so reconciled unto God, and made savory in his sight. This is the end of the Ministry, 2. Cor. 5. 20. We are Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's steed, that you be reconciled unto God. Thirdly, both the Law and the Gospel must be continually dispensed, that thereby sin and corruption may be daily mortified and consumed both in heart and life; even as superfluous humors are dried up by salt; And this is the right dispensing of God's word: for every discourse upon a text of Scripture is not preaching, but he that so expoundeth and applieth the word, that his ministry may be salt unto his hearers, he it is that preacheth the word indeed.

Secondly, Christ calling his Disciples salt, teacheth them and all ministers, that they themselves ought first to be seasoned by the word: for how can they fitly season others by applying this salt unto their consciences, who never felt the biting of it upon their own? He that is unseasoned himself may speak God's word, which God may bless to the good of others: but yet in respect of himself, it is a riddle which cannot be understood.

Thirdly, this Title giveth good direction to every Minister for his manner of preaching: for if the word of God alone be that sauory salt, wherewith man's heart is seasoned for the Lord, then it ought to be dispensed purely and sincerely, without the mixture of human inventions. This was Paul's care, my word & my preaching (saith he) stood not in the enticing speech of man's wisdom, but in plain 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 teacheth us that salt by mixture with other things looseth of his savor: and so is it with the word: In deed there is a place for Arts and tongues, and human learning with every dispenser of the word, wherein he may use them with great commendation, to wit, in his private preparation: but not in the public dispensation whereby he seasoneth men's hearts unto God; that the word of God alone must do, for to it alone belongs the promise of the spirit. Isaiah. 59. 21. And therefore he must use great discretion in this ministry, and labor so to speak that the spirit may take delight to accompany the same.

Fourthly, this Titile teacheth all God's Ministers by patience to possess their souls, when the wicked do fret and fume against them for their ministry, for this is a testimony that their ministrcie is salt, and bites their corrupt consciences as it ought to do: therefore they are to go on with chearefulnes, endeavoring more and more to season their hearers herewith.

Secondly, the people of God that hear his word, may learn good instruction from this Title: first, hereby everyone may see what he is by nature, namely, like unto flesh subject to corruption, nay, as unsavory flesh, and stinking cation in the nostrils of God; for else what needed this salt? This therefore must move us to lay aside all pride of heart, whereby we think highly of our selves: yea, we must become base and lowly in our own eyes, in regard of the unsavory taste of our natural corruption, else we shall never feel the seasoning virtue of God's holy Ministry.

Secondly, everyone must hereby learn to suffer the word of reproof, whereby his heart and conscience may be ripped up, and his sores of sin discovered: when we have a cut or a wound in our flesh, we can be content to put salt upon it, to dry up the noisome humors, 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 sins, and to mortify the same, for the salvation of our souls?

Thirdly, everyone must give all diligence to be seasoned throughout, with this heavenly salt, that the thoughts of his heart, the words of his mouth, and the actions of his life, may be all savory and acceptable unto God in Christ; yea, in his conversation with men, he must labor to show the power of this seasoning: Coloss. 4. 6. Let your speech be gracious always and powdered with salt: that is, seasoned by the word, that it may savor of grace, to those that hear 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 causeth barrenness, where it seasoneth not: as we may see in the practice of Abimelech, who sowed salt in Shechem, to make the ground barren, and the place despised.

But if the salt have lost his savor, wherewith shall it be salted: it is thenceforth good for nothing, but to be cast out, and trodden under the foot of men. Here Christ amplifieth the former reason, whereby he moved his Apostles to sidelitie and diligence in their Ministry, by the danger of the contrary infidelity, which is as unsavory salt, incurable and unprofitable, and so subject to a fearful curse; and therefore (saith Christ) you had need to be faithful in seasoning the world by your Ministry. In this amplification we may observe four points: First, the ordinary sin that doth accompany the calling of the Ministry. Secondly, the danger of this sin. Thirdly, the unprofitableness of such a Ministry. Fourthly, the judgment of God due unto it.

I. Point. As other callings have their several faults, so hath the calling of a Minister, noted in these words; If the salt have lost his savor, &c. Salt is said to become unsavory, when it looseth that virtue and acrimony which it hath in seasoning that flesh on which it is cast. Now Ministers are as unsavory salt, when they become unprofitable in their Ministry, and either do not, or cannot dispense God's word, for the seasoning of men's souls, that they may be acceptable to God, and reconciled unto him in Christ. In this calling, there be especially four kinds of unsavory salt; First, the blind watch-men that have no knowledge; and dumb dogs that cannot bark: that is, such as either cannot, or if they can, will not dispense God's word, for the salvation of men's souls. Secondly, Heretical Teachers, who preach false and damnable doctrine, such as doth not season, but poison and destroy the soul: such were the false Prophets among the Jews, who enticed to Idolatry: Deut. 30. 1, 2. and the false Apostles, and Heretiks in the Primitive 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 Jesuits 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 inventions, and human traditions, they rase the foundation, they become unsavory salt, and heretical Teachers. And here by the way, who cannot but wonder, that students in Divinity, should so much affect the Postils and Comments of Friers and Popish writers, as they do? doubtless it argueth that the word of God hath not seasoned their hearts; for where such unsavory salt hath relish, the wholesome doctrine of God's word hath never seasoned. Thirdly, they are unsavory salt, who teach true doctrine, but yet misapplie the same. Many such were in the Church of the Jews in the days of Jeremiah and Ezekiel, who much complain, of sowing pillows under the elbows of the wicked, by preaching peace unto them, when they should have called to repentance by the discovery of their sins, and the denunciation of God's judgments: as also, for making sad the hearts of those, whom God hath not made sad: And such are those at this day, who have sinooth tongues, in respect of sin, and yet are full of bitter invectives against the better sort. By this means the word of God looseth his acrimony and sharpness, whereby the wicked should be awaked out of their slumber of security, and the godly further seasoned, and made more acceptable unto God. Fourthly, they are unsavory salt, who though they teach the truth, and generally apply it well, do yet lead ungodly and scandalous lives: for an offensive and unsavory conversation in the Teacher, doth hinder the seasoning virtue of the word of his Ministry in the hearts of the people; and his doctrine cannot so much edify, as his course of life destroyeth, because natural men regard not so much what is said, as what is done. This being so, all God's Ministers, and those also that destinate themselves to this calling, must have special care, so to be qualified for this work, and so to preach the word of God, that it may be savory in the hearts and consciences of them that hear it. This is a matter of great importance, as well in respect of the Minister, as of the people; and thus shall it appear, that they are not only no unsavory salt, but even such as do season others.

II. Point. The danger of this sin, in being unsavory salt (that is unfaithful in the Ministry) is very great, noted in these words; wherewith shall it be salted? Some refer this salting to the earth, as if Christ had said, wherewith shall the earth be salted? but it doth more truly belong to the salt it self, as Mark. 9. 5. Salt is good, but if the salt be unsavory, wherewith shall it, that is, the salt it self, be seasoned? Again, the interrogation wherewith, imports a vehement denial; as if Christ should say, If salt once loose his natural property of saltness, it can never be recovered: now unfaithful and unprofitable Ministers, are unsavory salt; and therefore their danger is exceeding great. And yet the comparison must not so be urged, as thereby to prove the state of Ministers to be incurable, if they once become unfaithful: but Christ's meaning is, to show that unprofitable Ministers are very hardly, or seldom ever made savory again; at least, if formerly they have been faithful, & after have fallen from it. That this is the true meaning, may thus appear; for notes of negation in Scripture, do not always import an absolute denial, but sometime they are put to express great difficulty, and to show things that seldom come to pass, 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 David did not decline from the way of the Lord, save in the matter of Uriah: that is, very seldom: for he sinned grievously in numbering the people: so Matth. 13. 57. A Prophet is not without honor (that is, very seldom) save in his own country; for sometime he may be dishonored else-where: and sometime also, have honor in his own country: So in this place, this resemblance of incurablenesse in unfaithful Ministers, must be understood, of great hardness and difficulty; not of an impossibility, as experience also teacheth: for king Solomon was a Prophet of God, who by his adulteries and idolatry, became wonderful unsavory, and yet no doubt, he afterward recovered, and became savory again by true repentance, whereupon he penned the book of Ecclesiastes: so Peter by his denial of Christ, became unsavory; but yet by God's mercy, upon his repentance, he was seasoned again.

This then is the danger, that Ministers declining from fidelity, do seldom or hardly recover: the reason is; First, because they want teachers to instruct them, as they instruct the people: Secondly, the word in them is unsavory which should season them, and so there is no other means to recover them ordinarily. Go through all ages, and observe the examples of false prophets in the old Testament, of false Apostles in the new, and of Arch heretics in the primitive Church; and hardly shall you find any that repented: yea, mark such Ministers as in our age incline to popery, and for the most part they become irrevocable. Hereby then every Minister is taught to learn and practice Paul's lessons to Timothy, To take heed unto himself, and unto learning, continuing therein, fighting a good sight, having faith and a good conscience. These things Paul doth notably urge in that Epistle, giving good direction to attain thereunto: 1. Tim. 4. 13. 14. 16. and 6. 11, 12.

III. Point. The unprofitableness of unfaithful Ministers, expressed in these words; It is thenceforth good for nothing: that is, as unsavory salt, becoming unfit to season meat, 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 serves for good use:) so it is with Ministers that become unfaithful, they are of all other most noisome both to the Church and commonwealth; for God's curse is upon them, and they are good for no society. This might be declared by many examples, of such as having fallen to Popery, 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 unsavory salt, by making Apostasy from the truth (as if a protestant Minister become a Mass-priest) be restored again into the Ministry of God's Church, upon their repentance? Answer. Some be of mind, that they may not be received at all into the Ministry, after such apostasy: but I find nothing in the Scripture, which should hinder their restitution, if their conversion unto God, and to his truth, may appear to be true and unfeigned. It is alleged, that the Priests under the Law, falling to Idolatry, were forever debarred from the Priests office? Answer. That was for special cause; for the Priests were types of Christ, and their outward holiness shadowed out the perfect integrity and holiness 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 Idolatry, they disabled thenselves frō being figures of Christ, & therefore were rejected. Again, we find that inferior officers were not debarred frō their office in the Sanctuary, though they committed idolatry, as the Priests did. It is said again, that a Minister must be unblameable; but a Mass-priest cannot be unblameable. Answ. Without true repentance none is unblameable; but by true repentance, even a Mass-priest may become unblameable. But such as fall away, become unsavory salt, which cannot be made savory again? Ans. By the power of God it may; and so may an unfaithful Minister through God's mercy be renewed by repentance, and become profitable in the Church.

IV. Point. The curse and punishment of unsavory salt: It is cast out, and trodden under foot of men: whereby Christ signifieth, that unfaithful and unprofitable Ministers, shall be condemned both of God and man: Hos. 4. 6. Because thou hast despised knowledge, therefore also will I despise thee. 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 been partial in the Law. See the sign of the Lord's contempt, in his fearful judgments upon them; as on Nadab and Abihu, Levite. 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 coming, cut them off, and give them their portion with Hypocrites, where is nothing but weeping and gnashing of teeth.

The consideration whereof, must move all Ministers to beware of unfaithfulness in their calling, lest the curse of unsavory salt light upon them. The Carpenters who built Noah's Ark, were themselves drowned in the flood; because neither Noah's preaching, nor their own working did move them to repentance: And the like judgment will befall unfaithful Ministers; though they have the name of such as should season others, yet because of their unfaithfulness, they become unsavory; God himself at length will cast them out, and tread them under foot. If this were laid to heart, as it ought to be, it would drive many from their idleness, vanity, and covetousness, whereby they become unsavory unto God.

Here Christ layeth 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 eyes of men: therefore be careful that ye glorify God therein. The first part of this reason, is in these words; ye are the light of the world: the second is expressed by two comparisons, in the words following; A city 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 the Baptist was not the light of the world? John. 1. 8. Answ. There be two kinds of lights, Original, and Deriued: Original is that, which is the cause of all light; and so Christ alone is the light of the world: and in this sense doth the Scripture deny John Baptist to be that light. Deriued light, is that which shineth forth, but yet is received from another; and so John the Baptist was a burning and a shining lamp: so were the Apostles lights, for God that caused the light to shine out of darkness, shined into their hearts, to enable 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 darkness, 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, showeth the right use of the Ministry of the word. The whole world lieth in darkness, that is, in ignorance under sin, and so subject to damnation by nature; now God hath ordained the Ministry of the word to be a light, whereby this ignorance may be expelled, and they brought to the knowledge of their sins, and of the way that leadeth unto life: Act. 26. 18. Paul must preach, that both Jews and Gentiles may come from darkness unto light.

Secondly, by this Title, Christ showeth how his word is to be handled; namely, so as it may be a light unto men's minds and consciences, to make them see their sins, and their great misery thereby; then, to let them see the remedy from that misery, which is Jesus Christ: and lastly, to show them that strait way of obedience in all good duties to God and man, which God requireth in the life of a Christian. Men may make long discourses upon a text of Scripture; but that only is true preaching, which gives this light of knowledge to the mind and conscience, which leadeth men to God.

Again, 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 sins, and of his misery 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, turneth to his deeper condemnation.

Secondly, every hearer must learn Paul's lesson, Ephes. 5. 8. Ye were once darkness, but now ye are light in the Lord, walk as children of the light: that is, look what the word teacheth, which is this light, that do: When the time is dark, wherein we walk, we use torches and candles, that so we may see the right path; behold, the world is darkness, we therefore must labor to have the word of God to be a light unto our feet, in all the steps of our callings wherein we live; for he that walketh in the dark, knoweth not whither he goeth, John, 12. 35.

Lastly, there be many that live in ignorance, as blind, as though they had never heard of Christ; and though they hear the word preached, yet still they remain in darkness: but they must know, that their case is fearful, for the Ministry of the word is light: they therefore, having the benefit thereof, ought to be children of the light: and because they are not enlightened, undoubtedly a most fearful judgment of God is upon them; for mark what Paul saith, If our Gospel be hid, it is hid to those that perish, in whom, the god of this world hath blinded the eyes of their mind: and therefore, such persons must labor to know and practice the special grounds and duties of true religion, that so in conscience they may be truly 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 seen of men: & it is expressed by two similitudes: First, of a city set on a hill, which cannot be hid: Secondly, of a candle put on a candlestick, ver. 15. And thus it dependeth 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 renown: Christ therefore tells 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 be, by reason of their great and weighty calling; wherein they should become spectacles to all the world: for thus he saith, A City that is set on a hill, cannot be hid, but all that pass by may see it: and a Candle lighted and set on a candlestick▪ giveth light to all that are in the house; even so, you mine Apostles, by reason of your public calling, shall have all your sayings and doings manifest to the eyes of the whole world.

Because both these similitudes serve to express the same thing, therefore the points of instruction, which specially concern God's ministers, shall be propounded from the joint scope of them both. First, whereas the conditiō of God's ministers is such, to have their whole conversation open & manifest to the eyes of the world; therefore they especially, above all others, (though it concern every man in his place) must have care that their lives & conversations, both for sayings & doings, be holy & blameless: 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 soul with them to destruction. 2. Hereby they must learn, not to think 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 be godly, it is the more distasteful to the world: as Cain hated Abel for his good works, 1. John. 3. 12. 3. Hence it appeareth, that men in this calling, cannot without great sin, hide the gifts and talents which God hath given them; for they are as lighted candles, which must not be put under a bushel. Sundrie men have heretofore offended this way, as those in the Primitive Church, who being godly men, and well qualified for the Ministry, did yet withdraw themselves from public 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 themselves in their Ministry, to speak plainly, to the meancapacitie of the simple: yea, they also put the light under a bushel, who being fit for this Ministry, do spend their days wholly in the Universities, except it be that they want a calling into the Church, and have a lawful calling for their stay in the Universities: and though men have not such means of calling forth, as were to be wished, yet they that live in Schools of Learning, ought to show themselves willing to become lights abroad in the Church; saying with the Prophet Isaie, when his lips 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 hid.

From these comparisons, wherein Christ sets out the open state of his Apostles to the view of the world, the Papists do gather, that the Church of God cannot be hid, and therefore visibility must needs be the note of a true Church. But we must know, that God's Church may sometime lie hid, in regard of the word▪ and the Ministry thereof; as it did in the days of Elias, and in the time when Popery spread it self over these Western parts. Neither doth this place make ought against us, for Christ here speaks of his Apostles, and of their ministry properly, which could not be hid; and not of every ordinary Minister, who are not lights of all the world, as the Apostles were, but only in their particular standing. Secondly, the Ministry is a light, yet not always shining to the whole world; and therefore it is added in the second similitude, that it giveth light to them that are in the house: that is, in the Church of God. And so in the darkness of Popery, the Ministry of the Gospel was hid from the world, and yet it gave some light to the hidden Church, the house of God, to show them their calling, and the means of salvation.

Now, as these similitudes concern the Ministers, so they may well be enlarged to every Christian in his place: for in this regard the Minister is a pattern to his people, and many times in Scripture others besides the Ministers are called lights, 2. Sam. 21. 17. David is called the light of Israel; not only for the comfort of his Regiment, but also as he was a King, by his upright life he gave light to the people, whereof he was governor: And so answerably, all Superiors in their places must be lights; the public 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 midst of a naughty and crooked nation. This therefore is our duty, if we be Christians; as we must labor to get the knowledge of God's 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 darkness of this world. But alas, here in the case of many is lamentable, who thorough ignorance and disobedience, be yet in darkness; these must be taken out of their places, as dark candles, and trodden under foot, and so cast into eternal darkness; where they shall flame in woe for evermore.

This is the conclusion of this reason; where, by shining, is meant ministerial teaching, whereby they make known God's will unto his people: wherewith, he also requireth answerable practice in a godly life: as if he should say, Seeing by your calling you are so conspicuous to the world, therefore look to the evidence of your Ministry, and to the holiness of your lives, that so the people may not only hear your doctrine, but also see your good works, and thereby be moved to follow the same, and so to glorify God in heaven.

A most worthy conclusion, wherein observe 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: God's word must first be preached, that men may hear it: secondly, therewith must go an unblameable conversation, bringing forth good works, 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 go together in him that is a good Minister. He that teacheth to write, will first give rules of writing to his scholars, and then set them copies to follow; and so doth every master in his Art: there is no learning of anything, unless examples go with rules. Again, God will have men to learn his will two ways; by Hearing, and Seeing: the Minister therefore, that is to teach God's will, must not only by doctrine instruct the ear, but by a godly life exemplify his doctrine unto the eye: 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 • rave of God, that the Ministers may be enabled to teach God's will, both in doctrine and life. The Apostle Paul doth sundry 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 be prayed for, much more hath every ordinary Minister in God's Church. And great reason it should be so, for the devil stands at Iehoshuahs right hand to resist him: he hindered Paul from coming to the Thessalonians. Though he malign every believer, yet he aims especially at the Minister, that he may cause him to fail, 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 evidence of good works in a godly life; therefore here I will handle this point of good works: and first show what a good work is: secondly, the differences of good works: and then observe the necessity, the dignity, and use of good works.

I. Point. A good work, is a work commanded of God, and done by a man regenerate in faith, for the glory of God in man's good. First (I say) it is a work commanded of God, for God's will is goodness it self, and the Rule of all goodness in the creature; and every good thing is therefore good, because it is answerable to the will of God: no work therefore can be good, unless it be appointed, ordained, and commanded of God: men indeed may invent and do many good works, but they shall have no goodness in them, unless they do accord with God's will. 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 inventions for his service, is everywhere condemned: and of like nature be all those actions, wherein men of themselves do fasten goodness, without the will and appointment of God. This point must be remembered, because the Church of Rome doth teach the contratie; That a man may do good works, 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 few may plamely appear.

First, they say, the Jews had free-will offerings, which were not commanded in the word, and yet were acceptable unto God; and so do many nowadays many good works acceptable to God, though not commanded. Answ. Their free-will offerings were ordained of God, and therefore were acceptable: they were only 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.

Again, they say, Phinehas slew Zimr • and Cosbie with God's approbation, though he was no Magistrate: and therefore works not commanded of God, may be acceptable unto him. Ans. Though Phinehas had not any outward commandment, yet he had that which was answerable thereto; to wit, an extraordinary instinct by the spirit, whereby he was carried to do 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 ancient Prophets, who by extraordinary instinct were moved thereunto: and upon this ground did Elijah slaie Baals Prophets.

Thirdly, Mary's fact (say they) in pouring a box of costly ointment on the head of our Savior Christ, was a good work; and yet there was no commandment for it in God's word. Answer. Mary's fact was a work of confession, whereby she testified her saith in Christ, and so was generally commanded, though not in particular. Again, she was carried thereto by a special instinct of the spirit, for she did it to bury him, (as Christ himself testisieth) because his burial was so speedy after his death, in regard of the approaching of the sabbath, that they could not embalm him, as the manner of the Jews was; now every instinct of God's spirit in the conscience of the doer, hath the force of a particular commandment.

Fourthly, the spirit of God (say they) moves every man to any good work that is to be done; and therefore men need not a particular commandment for every work; for those that are carried by the spirit, cannot but do well? Answer. True it is, the spirit moveth 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 men's own fancies, or illusions of the devil. Many other reasons they allege to this purpose, for the Justifying their vows of Chastity, 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 work is such a one, as is ordained, appointed, & commanded by God. And here by the way, we may observe, that they are far deceived, who so much commend the times of Popery for good works; for the truth is, that all their oblations to Images, to Monasteries, and to Churches, for Masses, Pardons, and such like, were no good works, but only in their own opinion; for God commanded them not: Now it is the Lord's revealed will, that must give the goodness to man's work: Mich. 6. 8. he hath shown thee O man, what is good, and what the Lord requireth of thee.

Next I add: Done of a regenerate person. The Author of a good work, is not everyone in the world, but that man or woman that is a member of Christ, borne a new by the holy Ghost: so Christ here saith, Let your light &c. restraining his speech to the persons of his disciples. True it is, that among Turks and Infidels, many a civil man will do works of mercy, of civil justice, and liberality, and will abstain from outward sins, and live orderly; now these, and such like, though in themselves they be good works, so far forth as they are required by the law of nature, or commanded by God's word; yet in an infidel, or an unregenerate person, they are sins: for first, they proceed from an heart which is corrupt with original sin, and with unbelief (for the heart is the fountain of all actions) and also they are practiced by the members of the body, which are weapons of unrighteousness; and therefore must needs be like unto water springing from a corrupt fountain, and running through a filthy channel. Secondly, these works are not done for God's glory, and the good of men. Thirdly, they are not done in obedience to God, according to the Rule of goodness, the will and word of God, and therefore cannot be good works. And this must teach everyone that would do good, to labor for regeneration by the holy Ghost, that so his person may be good, & then shall his works of obedience be good in God's sight; for such as the tree is, such will be the fruit: An evil tree cannot bring forth good fruit, nor a good tree evil fruit: Matth. 7. 18. We must therefore labor to be engraffed into Christ, for without him, we can do no good thing; but being pa • takers of his grace, we shall abound with the fruits of rightcousnesse, which are by Jesus Christ, unto the praise and glory of God. Phil. 1. 11.

Thirdly, I add; that good works must be done in faith: for saith is the cause of every good work, and without faith it is impossible to do any good work. Now, in the doing of a good work, there is a twofold faith required: First, a general faith, whereby a man is persuaded that God requires of him, the doing of that work which he takes in hand: as when a man giveth alms, he must be persuaded it is God's will he should give alms; and so for other good works: for whatsoever is not of faith, is sin: that is, whatsoever proceedeth not from this persuasion in the conscience, that it is God's will that such a thing should be done, or should not be done, is sin; for he that doubteth of the thing he doth, sinneth therein, though the thing done be good in it self. Secondly, herein is required Justifying faith, whereby a man is persuaded 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 Justifying faith hath a double use in the causing of a good work: First, it gives the beginning to a good work; for by justifying faith, Christ with his merits is apprehended, and applied to the person of the worker, and he thereby is united to Christ, who reneweth the mind, will, and affections of the worker, from whence the work proceedeth; and so it is as pure water, coming from a cleansed fountain. Secondly, faith covereth the wants that be in good works, (for the best work done by man in this life, hath it wants:) now faith apprehendeth Christ and his merits, and applieth the same unto the worker, whereby his person is accepted, and the imperfection of his work covered in the sight of God; and this must provoke us to labor for faith.

Lastly, I add; the ende of a good work; namely, God's glory in man's good. The honor of God, must be the principal ende of every good work: now God's honor stands in reverence, obedience, and thankfulness; so that when we do any good work, we must do it in reverence unto God, in obedience unto his commandments, and in token of our thankfulness 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, thou shalt love thy neighbor as thyself: how can this be, seeing to love the Lord our God is the great commandment of the Law? It must therefore thus be understood: that the law of God must be practiced in the love of our neighbor, and not apart by it self. Again, the ende of a man's life, and of all his actions, is to serve God, in serving of man, and by serving of man, to serve God; as when we pray (which is a good work) we must not only respect our selves, but pray for others; as for the Church of God, and for our brethren, as well as for our selves: yea, and for our enemies. So we must hear 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 doth here express, saying, ( that they may see your good works, and glorify your father in heaven: ) as if he should say, Glorify you God, and also cause others to do the same.

First, here we may see what to judge of the works done by Papists: It is commonly thought that they abound with good works, but it is not so; their best works are sins before God, for they fail principally in the main ende of well-doing, which is to glorify God, in the good of men: for a Papist doing a good work, according to the Rules of their religion, doth it to satisfy God's justice, for the temporal punishment of his sins, and to merit heaven by it; and so erreth quite from the right end of a good work, respecting therein, his own good, and nothing at all the good of others.

Secondly, hereby we may see, for our selves, how far we come short in our good works, for commonly we fail in the main ende thereof: men spend their days and strength in labor and toile, but all is for themselves, for their own pleasure, their own profit and preferment, without respect to the good of their brethren: now all such actions wherein men seek themselves only, and not God's glory in the good of others, be sinful in the doer, though otherwise good in thenselves. And therefore we must learn, in all our actions, to aim at the glory of God, in the good of men.

II. Point. Thus we see what a good work is: now follow the differences of good works. Good works be of two sorts: First, those which God in his word hath directly commanded, as parts of his worship; such are prayer, thanks-giving, receiving the Sacraments, hearing the word, and relieving the poor; and these are the more principal kinds of good works. The second sort, are actions indifferent, sanctified by the word and prayer, and done to God's glory; as to eat, to drink, and such like; for howsoever in themselves they be neither good nor evil, being things neither commanded, nor forbidden; and therefore in respect of the things themselves, may with good conscience be either used, or refused: yet because God hath commanded the manner how they must be used; namely, by being sanctified by the word of God, and prayer; and the ende thereof, to wit, God's glory; therefore when they are so used, they become good works.

Upon this difference of good works, observe the largeness thereof, how far they extend. There be three estates ordained of God, the Church, the Common wealth, and the Family; and for the preservation of them, there be sundry callings required; some whereof, are prescribed of God, and others left to be appointed by men; as all trades, and such like: now not only the callings appointed by God, and the duties thereof, are good works; but even all inferior callings, appointed by men, for the good of these three estates; and the duties thereof, be they never so base, if they be sanctified by prayer, and done to God's glory, are good works. Example. A man is called to be a shepherd, and doth willingly accept thereof; now, though the calling be but base and mean, yet the works thereof being done in obedience to God, for the good of his Master, are good works; yea, as good in their kind, as the best works of the highest callings: and the same may be said of all lawful callings, and the works thereof, be they never so base; for God judgeth not the goodness of the work, by the excellency of the matter whereabout it is occupied, but by the heart of the doer. This point must be learned, for the Papists conceit doth stick fast in men's hearts, That there are no good works, but the building of Churches, and Hospitals, the mending of high ways, giving of large alms, &c. but we must learn, that every action of a man's lawful calling, done in obedience to God, for the good of men, is a good work before God: and therefore we must so walk everyone of us in our callings, that the duties thereof may be acceptable to God. Again, this will hence follow, that in these our days, we may as well abound in such works as be good indeed, as the Papists did in their superstitious. Thus much of the differences of good works.

III. Point. Now more particularly, in the text are further set down three points touching good works: the Necessity, the Dignity, and the Use of good works. The necessity of them appeareth by Christ's commanding of them, saying, Let your light so shine, &c. for hereby he bindeth all Christians, after the example of his Disciples, to walk in good works. If it be said, that Christ hath freed us from the law, and therefore we are not bound to do good works? I answer, Christ hath freed us from the law, in regard of the curse and rigor thereof; but not as it is a rule of Christian obedience.

Quest. How far forth are good works necessary to salvation, or to us that do them? Ans. There be three opinions touching the necessity of good works: First, of the Papists, who hold them necessary, as causes of our salvation and justification; but this we have confuted heretofore. Secondly, of some Protestants, who hold them necessary, though not as principal 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, principal, nor conseruant; nor yet material, formal, or final, as hath else-where been shown. The third opinion is the truth, that good works are necessary, 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 necessary to the going to a place. The dignity of good works 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 everyone regenerate is partly spirit, and partly flesh: that is, in part regenerate, and in part natural and corrupt: this is true of his mind, will, and affections, which are the fountain of all his actions; and therefore the works that proceed thence must needs be 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 approve of them, if they be evil? Ans. We must consider good works two ways: First, in themselves, as they are compared with the law, and the rigor thereof, and so they are sins, because they answer not to that perfection, which the law requireth: for there be two degrees of sins; Rebellions, which are actions flatly against the law: and Defects, when a man doth those things that the law commandeth, but yet faileth in the manner of doing, and so are man's very best works sins. Secondly, consider good works, 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 covered. But here we must take heed of the Romish doctrine, which teacheth that good works are so far forth good, that there is no sin in them: their reasons are many to prove this point, but they have been heretofore confuted: First, they say, good works 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 again, that here they are called good, but if they had any sin in them, they should be called evil; for every sin is perfectly evil? Ans. Where sin is vnremitted, it is perfectly evil; but when it is pardoned in our Savior Christ, it is as though it were not. Thirdly, they object, that if good works be sinful, then they must not be done; and hereupon they say, that by our doctrine men are bound to abstain from all good works. Answer. That which is evil must not be done, so far forth as it is evil: now good works are not simply and absolutely evil; they are good in themselves, and in us in part, coming from grace: and therefore they must be done, because God requires them at our hands; and for the imperfection of them, we must pray for pardon in our Savior Christ. And here by the way, we may justly tax the proud doctrine of the Papists, who teach, that men may be justified by good works; when as the best works of any man, in this life, are tainted with sin, and are far unanswerable to that perfection, which the law requireth: we must be of a far other mind; namely, that for our best works, God may justly condemn us; because we have not done them as we ought: therefore Christ bids us say of our selves, that when we have done all that we can, we are unprofitable servants.

The use of good works is here set down by our Savior Christ, to glorify God: this is not the whole ende of good works; and therefore I will propound the same more fully, out of other places of Scripture; for Christ here only propoundeth that ende of good works, which concerned his intended purpose.

The use and ende of good works is three-fold; either concerning God, our selves, or our brethren. As good works concern God, they have three uses: First, they serve as means whereby we give unto God testimony of our homage, and obedience unto his commandments; for by creation, preservation, and redemption, he is our Lord and our God, and so prescribeth laws for us to keep: in which regard, we owe homage unto him; which, that we may show forth and testify, we must walk in good works, as he in his word hath commanded us. Secondly, they serve to be tokens of our thankfulness unto God, for our creation, redemption, and manifold preseruations, both in soul and body. Thankfulness indeed, is shown in word; but yet true thankfulness stands in obedience: and our obedience is shown by doing good works. 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 commanded to be holy, as he is holy, 1. Pet. 1. 15. and to put in practice the duties of love one towards another, as the Lord loved us: and therefore we must walk in the duties of the Moral law, that therein we may imitate God: 1. John. 3. 3. He which hath this hope purgeth himself, as he is pure.

Secondly, the use of good works in regard of our selves, is fourfold especially: First, they serve to be outward testimonies of the truth of our faith and profession; proving that the grace of our hearts is not in hypocrisy, but in truth and sincerity. And for this cause, Abraham is said to have been justified by works; because his works did testify that his faith was true and sincere: for where the fire of grace is, there it cannot but burn; and where the water of life is, it cannot but slow and send out the streams thereof, in good works.

Secondly, they serve to be signs and pledges of our election, justification, sanctification, and of our future glorification: as we know a tree to live, by the fruit and bud which it bringeth forth; so by keeping a continual course in good works, a man is known to be in Christ, and to have true title to all his benefits: and therefore when the Apostle willeth men, to give all diligence to make their calling and election sure, he propoundeth certain virtues, wherein they ought to walk, as being 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 professeth the Gospel, is called to be a menber of Christ, and a new creature, whose duty is to bring forth good works, Eph. 4. 1, 2. Walk worthy of the vocation whereunto you are called, with all humbleness of mind, meekness, &c. and Ephes. 2. 10. Ye are the workmanship of God, created in Christ Jesus, unto good works, which God hath ordained that we should walk in them. Now this is a most excellent thing, for a man to be answerable to his calling: When David was a shepherd, he kept his fathers sheep, and lived as a shepherd; but when he was called to be a King, he behaved himself like a King, in governing God's people: and so every Christian ought to do; being a new creature, he must walk as God's child, and testify his vocation by showing forth the virtues of him that hath called him, 1. Pet. 2. 9.

Fourthly, good works serve to be a way, in which we are to walk, that so we may receive the mercies of God promised to his children, and escape the Judgments threatened against sinners: for God's word is full of most sweet promises unto the obedient, and of terrible threatening against rebellion and iniquity. Now a man by walking in good works, eschewes the paths of wickedness, wherein God's judgments light; and holds the ways of righteousness, wherein God's blessings are scattered, Prov. 3. 17.

Thirdly, the ende of good works, in regard of our brethren, is principally this; that by our example in well doing, we may win some unto God, and keep others in the obedience of the truth, and prevent offenses, whereby many are drawn back. The contagion of a bad example, especially in men of superior place, is such, that it will not only cast their own souls to hell, but also draw many with them. When Jeroboam the King sinned, he caused Israel to sin: 1. Kings 15. 34. And therefore we must carefully look to all our ways, in regard of others, and so live according to Christ's commandment in this place, that others seeing our good works, may be won to the truth, and so glorify God which is in heaven. And thus we see the ends of good works.

Now considering good works be of such excellent use, we are hereby admonished to exercise our selves therein, with all diligence; for hereby we benefit our brethren, we help our selves, and we glorify God: neither must any man's poverty hinder him from this duty, for not only alms deeds, and large gifts to Churches, and high ways, are good works; but also the special duties of every man's lawful calling, done in faith, to the glory of God, and the good of men, be the calling never so base: by the doing whereof, in faith and obedience, he may get sure testimony of his election. This exhortation is most needful, for so soon as men have occasion to commit any sin, then they shake off the yoke of all obedience, as there were no way of good works to be walked in. The Papists indeed make the merit of justification, and life everlasting, the ende of good works; but that hath been sufficiently confuted heretofore.

Hitherto we 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 turn men unto God, and thereby to bring them to glorify God. That men may see your good works, and glorify your Father which is in heaven: that is, so teach, that men may see your good works, and be won thereby to the faith, & so glorify 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 he became all things to all men, that by all means he might not only instruct, but save some.

Hereby then all Ministers, and all those that set themselves apart for this calling, must learn to propound this unto themselves, as the main ende of all their studies and labors; namely, to turn men unto God, that being converted they may glorify God. Again, the same ende of the Ministry admonisheth all hearers so to yield themselves obedient to the Ministry of the word, that it may take place in their hearts, to turn them unto God, that after their conversion they may glorify God. This the people ought the ra 〈…〉 to yield unto, because it is the main comfort that the Minister hath of all his labors, to see his hearers converted, and so enabled to glorify God. And to move them hereunto, they are further to know, that if they hear, and be not thereby converted, that so they may praise and glorify God, by their obedience; then this Ministry will be a Bill of Inditement against them, for their deeper condemnation at the last day. See Matthew, 11. 21. 24.

In this verse, and the rest which follow, to the ende of this Chapter, is contained the Third part of Christ's Sermon; wherein he goes about to restore the Moral law to his true sense and meaning, which was much corrupted by the Jewish teachers. And to the ende the same might be the better accepted, he makes way thereto by a notable Preface, verse 17, 18, 19, 20. Wherein he seeks, as well to prevent and to remove the false opinion which the Jews had conceived of him, in respect of the Law; as also to procure all reverence and loyalty to be shown thereunto: For the Jewish teachers seeing our Savior Christ condemn and neglect the traditions of the Elders, and not so much to respect the ceremonies of the Law, as they thought he should, did thereupon judge him to be a deceiver, and one that went about to overturn the whole law▪ of Moses. This opinion Christ confuteth by three arguments: First, from the ende of his coming, in this verse: The second, from the nature of the law, in the 18. verse; whereupon he infers two notable conclusions, to procure reverence thereunto, verse 19. And thirdly, from the scope of his Ministry, verse 20.

For the first: The Exposition. Think not that I am come, &c. This coming of Christ, must be understood of the manifestation of the godhead in our nature: for otherwise, his godhead being everywhere▪ cannot be said to come properly; and as for his manhood, it had not been in heaven. To destroy the Law▪ The Law in general, is that part of God's word, which commands things just, honest, and godly; and being thus conceived, it is threefold; Ceremonial, Judicial, and Moral. The Ceremonial law, is that part of God's word, which prescribed to the Jews, ceremonies, rites, and orders, to be performed in the worship of God: this law is laid down in the books of Moses, especially in Leviticus. The Judicial law, is that part of God's word, which prescribed ordinances for the government of the Jews common wealth, and the civil punishment of offenders: The Ceremonial law concerned the Jews only: the Judicial law did indeed principally concern them; but yet so far forth as it tendeth to the establishing of the Moral law, having in it common equity, it concerneth all people, in all times and places. What the Moral law is, I will describe in three points: First, It is that part of God's word, concerning righteousness and godliness, which was written in Adams mind by the gift of creation; and the remnants of it be in every man by the light of nature: in regard whereof, it binds all men. Secondly, it commandeth perfect obedience, both inward, in thought and affection; and outward, in speech and action. Thirdly, it bindeth to the curse and punishment, everyone that faileth in the least duty thereof, though but once, and that in thought only: Galatians 3. 10. Cursed is everyone that continueth not in all things that are written in the law, to do them. The sum of the Moral law is propounded in the Decalogue or ten Commandments, which many can repeat, but few do understand.

That we may further conceive aright the Moral law, we must make a difference between it and the Gospel: for the Gospel is that part of the word which promiseth righteousness and life everlasting to all that believe in Christ: the difference between them stands especially in five things.

First, the Law is natural, and was in man's nature before the fall; but the Gospel is spiritual, revealed after the fall, in the covenant of grace.

Secondly, the Law sets forth God's justice, in rigor, without mercy; but the Gospel sets out justice and mercy, united in Christ.

Thirdly, the Law requireth a perfect righteousness within us; but the Gospel revealeth our acceptance with God, by imputed righteousness.

Fourthly, the Law threateneth judgment without mercy, and therefore is called the ministry of condemnation, and of death; but the Gospel shows mercy to man's sin, in and by Christ, if we repent and believe. Lastly, the law promiseth life to the worker and doer of it; Do this, and thou shalt live: but the Gospel offereth salvation to him that worketh not, but believeth in him that justifieth the ungodly: not considering faith, as a work, 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, revealeth Christ more clearly then Moses Law did, which they call the old Law. But this is a wicked opinion, which overturns all religion, being the cause of many gross points in popery, which could not stand, if they would acknowledge a true distinction between the Law and the Gospel. They say for their defense, that the precepts of both, are the same for substance; that both require righteousness, both promise life, and threaten death; both command 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 innocence knew the Law, but he knew nothing then of believing in Christ: and though both require righteousness, promise life, and threaten death, yet the manner is far different, as before was noted: So likewise they differ in the commanding of faith; for the Gospel commandeth faith, not as a work done, as the Law doth; but as an instrument laying hold on Christ. Again, 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 never knew. Thirdly, the Law commandeth not repentance, for the knowledge of the Law was in Adams heart, when he needed no repentance: true repentance therefore is a saving grace, wrought and commanded only by the Gospel. And fourthly, for obedience, though it be commanded both by the Law and the Gospel, yet not in the same manner: The Law commandeth obedience every way perfect, both in parts, and in degrees, and alloweth none other: but the Gospel commandeth, and in Christ approveth imperfect obedience; that is, an endeavor in all things, to obey and please God, if it be without hypocrisy. Again, the Law commandeth obedience, as a work to be done, for the obtaining of salvation: but the Gospel requires obedience, only to testify our faith and thankfulness unto God. The Church of Rome therefore erreth grossly, in cōfounding the Law and the Gospel, which indeed are far differing; & so we must believe, if we would come into, & hold the right way that leadeth unto life.

Now whereas Christ saith, Think not that I came to destroy the Law; by Law he meaneth principally the Moral law, and in the second place, the Ceremonial law also: Next observe the opposition that Christ maketh between the Law and the Prophets; thereby signifying unto us, that by the Law, he meaneth that part of God's word, concerning Righteousness, and Justice, which Moses penned by God's commandment: and by the Prophets, he meaneth that part of God's word, which is contained in the writings of all the Prophets in the Old Testament, after Moses; which books of the Prophets, contained in them either an interpretation of Moses Law, or predictions of the state of the Church in the new Testament. Again, by destroying the Law, we must not understand a breach of the Law, such as is made by man's sin; but such a dissolution, as taketh 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 avail, either to the interpretation of the Law, or to the foretelling of the state of God's Church under the Gospel. But to fulfill them. Christ fulfilleth the Law three ways; by his doctrine, in his person, and in men. By his doctrine he fulfilleth the Law two ways; both by restoring unto it his proper meaning and true use, as we shall see afterward, where he correcteth the corrupt interpretations thereof, by the Pharisees; as also, by revealing the right way, whereby the Law may be fulfilled. Secondly, in his person he fulfilleth the Law two ways; First, by becoming accursed to the Law, in suffering death upon the cross for us. Secondly, by performing perfect obedience unto the Law, doing all that the Law required, for the love of God, or of his neighbor; in which respect he was said, to have been under the Law. Thirdly, Christ fulfilled the Law in men; Men be of two sorts, Elect, and Reprobates: In the Elect he fulfilleth the Law two ways; First, by creating faith in their hearts, whereby they lay hold on Christ, who for them fulfilled it: Secondly, by giving them his own spirit, which maketh them endeavor to fulfill the Law; which in Christ is accepted for perfect obedience in this life, and in the life to come is perfect indeed. In unbelievers Christ fulfilleth the Law, when he executeth 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 Law. And thus doth Christ fulfill the Law; so that the meaning of the words is this: Whereas you think that I came to destroy the Law and the Prophets, by making them of none effect, you are deceived; 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 bad.

In this Apology of Christ, for his behavior towards the Law; observe, what malice some of the Jews, especially the Scribes and Pharisees, bare unto him: for Christ was the Author of the Law, and yet they maliciously suspect and charge him with the abrogation thereof; so as he is fain to clear himself in this behalf.

The like hath been the malice of wicked men in all ages, against the dearest servants of God; Act. 6. 14. Stephen is accused to speak 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 Evangelical reformed Churches; because we deny Justification by works, therefore they condemn us for enemies to good works: and in many other points, they fasten upon us notes of reproach, for holding the truth. Yea, among our selves, the like malice doth appear 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 God's children beware of this Pharisaical practice.

Again, observe the Titles, under which he comprehendeth the whole Scriptures of the old Testament; The Law and the Prophets: Luke 16. 31. they are called Moses and the Prophets. Luke 24. 27. Christ began at Moses, and at all the Prophets, and interpreted unto them in all the Scriptures: there Moses and the Prophets contain all the Scriptures of the Old Testament.

Here then we may note a property of the books of the old Testament; namely, that everyone of them was written either by Moses, or some other of the Prophets. And by this we may know the Canonical books of the old Testament, and distinguish them from the books called Apocrypha: for the Apocrypha books were not penned by any of the Prophets, who spake and writ in the Hebrew tongue, the native language of the Jews; but by some other in the Greek tongue, which was not the language of the old Prophets. These books may be regarded in sundry respects, as containing many worthy Rules touching manners; in which regard, we may prefer them before other writings of men, so far forth as they are consonant with the Scripture: and so the Church of God hath of long time reverenced them; but yet they are no part of the Law, nor of the Prophets. And therefore the Church of Rome doth notably wrong and abuse the world, in styling these Apocryphal books, for Canonical Scripture.

Thirdly, Christ in this his Apology, showeth a sweet consent between the Law and the Gospel: They are not contrary one to the other; for Christ, who is the substance of the Gospel, came to fulfill the Law • and therefore Paul saith, that by faith we establish the Law: and Hebrews 9. 19, 20. &c. When Moses had given the Law unto the people, he offered sacrifices, and sprinkled the blood thereof upon the book, and upon the people, which was a type of the shedding of Christ's blood, as it is there expounded: which did notably signify this consent between the Law and the Gospel, in so much▪ as without Christ, the Law could not stand.

Now this consent between them standeth herein; The Law requireth perfect obedience, and threateneth death to the least breach thereof, not propounding any way for the fulfilling thereof, out of our selves; but the Gospel directeth us to Christ, who as our surety hath fulfilled the Law for us: for which cause, Christ is called, the ende of the Law for righteousness to everyone that believeth. And through Christ it is, that the righteousness of the Law is fulfilled in us, which walk not after the flesh, but after the spirit.

Here our Savior Christ propoundeth the second argument, for the clearing of himself from their false imputation of destroying the Law, and it is drawn from the nature of the Law, which is immutable.

The Exposition. For: This showeth the dependence of this verse upon the former.