Exposition of the Sermon on the Mount

Our Savior Christ having plainly propounded in his Apology for himself, the stability and eternity of the whole law; doth here lay down two notable conclusions, for the upholding thereof: 1. Because the Law is immutable and eternal, therefore he that breaketh one of the least of the commandments, and teacheth men so, shall be called least in the kingdom of heaven. 2. Because the Law is eternal▪ therefore he that keeps the commandments, and teacheth men so, shall be called great in the kingdom of heaven.

For the first; by least commandment, he meaneth the precepts of the Moral law, though in the former verse, by (Law) he understood the whole law in three parts; Judicial, Moral, and Ceremonial: And he calleth them little, not simply in regard of themselves, as though they were so indeed; for in it self every commandment of God is great and weighty: but he speaketh according to the opinion of the Jews, for the Scribes and Pharisees had ordained certain rites and ceremonies, according to the tradition of their Fathers; the observation whereof, they made a greater matter of conscience, then the keeping of some of God's commandments: and so esteemed them little. Again, saying these least commandments, he pointeth out what particular commandments of the Moral law, the Jews esteemed less then the traditions of men; namely, those which afterward he expoundeth in this Chapter, touching Murder, Adultery, Swearing, and the rest: for they esteemed not all the commandments of the law lesser then their traditions. Shall be called least in the kingdom of heaven: Here Christ sets down the punishment of a false Prophet, which breaks God's commandments, & teacheth men so; to wit, his base esteem in the Church of God; for the kingdom of God is twofold, the kingdom of grace, and the kingdom of glory: The kingdom of grace, is the society and company of God's faithful servants here on earth: The kingdom of glory, is the blessed estate of all the Saints in heaven. Now here by kingdom of heaven, he meaneth the kingdom of grace, which is the militant Church on earth: and so John the Baptist calleth it, Math. 3. 2. Repent and amend, for the kingdom of heaven is at hand: that is, the Church of the Old Testament is now abolished; and the Church of the New Testament is ready to take place by Christ's coming: and therefore repent and amend: and Math. 11. 12. from the time of John hitherto, the kingdom of heaven suffereth violence. So then the meaning of this first conclusion is this, Whosoever breaketh one of these least commandments of the Moral law (which afterward I shall expound) and teacheth men so to do, he shall be contemned, and not counted worthy to be a member of the Church of God in the New Testament.

In this conclusion, in the practice of the Jews, Christ setteth forth two notable corruptions of an hollow heart, towards God: The first, to set little by the commandments of God, esteeming no more of them, nay less, then of men's laws and traditions: but Saint James saith, he that breaketh one commandment, be it never so little, is guilty of all, though he make show of keeping all: so likewise, he that maketh light and base account of one commandment, contemneth all; though he seem to honor the rest never so much. Though Herod heard John gladly, and obeyed his doctrine in many things, and so seemed to make some account of some commandments; yet because he would needs live in incest, against the seventh commandment, he did in effect contemn and break them all: so at this day, there are many who profess religion, and give testimony thereof, by hearing the word, and receiving the sacraments; and hereupon they would be counted lovers of God's law: yet in the course of their lives, and in their particular callings, they will not stick to oppress▪ the poor, and to deal unjustly for their advantage; to profane the Sabbath for a little profit or pleasure, and to swear, and curse, when they are a little provoked. Now howsoever such persons may make a glorious show of profession outwardly, yet by these and such like particular actions, they show plainly that they have but Pharisaical hearts, which indeed make little or no account of God's commandments. Let us therefore everyone look into our ways, and search in our own hearts, whether this corruption be in us, or no: and if it be, let us repent and forsake it, and labor to become like David, who had respect unto all God's commandments: and so shall we not be despised in the Church of God.

The second corruption of an hollow heart, noted likewise of Christ, in these Jews, is to place the ceremonies, rites, and traditions of men, above the commandments of the Moral law: Herewith he doth expressly charge the Jewish teachers, Matth. 15. 3. Why do ye transgress the commandments of God, by your traditions? And this is also the practice of the Church of Rome at this day, they account eating flesh in Lent, and on their fasting days, a deadly sin: & yet they will dispense with threasons, & murders, of Christian Princes: they allow of Stues, they permit and pardon Sodomy; and yet utterly forbid marriage in some estate, which the holy Ghost calleth honorable among all men. In these and many moe, they prefer their own traditions before the most holy commandments of God: yea, many ignorant persons among us, are tainted with this corruption; for be not some feast days, appointed by the Church, as Christ's nativity, all Saints, and such like, observed by them with greater conscience and reverence, then the Lord's own Sabbath? Though the memory of Christ's nativity may be celebrated; yet the Lord's day should have the special honor. Now for the reforming of this corruption, we must labor to have the same mind that was in David, who grew into admiration with God's commandments, and thereupon invred himself to the observation of them. We must therefore labor to have an high estimation of the laws of God, and this will be a notable means to draw us to a reverend fear and obedience towards to the same: one cause why men do not so highly advance the law of God, as they ought, is because they do not sufficiently weigh the dignity thereof. In every commandment therefore, we must first deeply consider the weight thereof; then labor to understand it aright: thirdly, learn to admire the wisdom and justice of God therein: and lastly, endeavor to yield loyalty and obedience thereunto.

Secondly, in this Rule our Savior Christ puts a difference between a false Prophet, and a true: The false Prophet breaks the commandments of God in his own person, and also by his doctrine teacheth others to do the like: But the true Prophet and servant of God, in the Ministry, endeavoreth the advancement of God's glory, as well by integrity of life, as by soundness of doctrine.

Thirdly, in the punishment of a false Prophet here set down, we have good direction for our judgment, touching the present Church of Rome; namely, that she is not worthy to be esteemed a part of Christ's Church on earth, by the sentence of our Savior Christ; because she breaks God's commandments, and teacheth men so: for whereas the second commandment forbiddeth the worshipping of Images, yea and the making of Images to resemble God; the Church of Rome doth not only allow the contrary, against this commandment; but teacheth others so to do: saying, that it is lawful to resemble the Father, the Son, and the holy Ghost in Images, either painted or carved, and to worship them therein; yea, and to worship the very Images of Christ, and of Saints, as also the Saints themselves, with religious worship.

Again, they plainly break the tenth commandment, which forbiddeth the first motions unto sin with delight, though without consent of will, by teaching that concupiscence after baptism, is no sin. And as they deal with the commandments, so deal they with the Prophets, who give testimony unto Christ; for first they destroy his manhood, by their forged transubstantiation: secondly, they overturn his kingly office, by making the Pope the head of the Church, and giving him power to make laws to bind the conscience. Thirdly, they overturn the Priesthood, by their massing Priesthood, wherein they daily offer up an unbloody sacrifice, for the sins of the quick and the dead. Fourthly, they rob him of his prophetical office, in giving liberty to the Pope, to make new Laws, & to expound the Scriptures, as supreme judge: these things they teach, & therefore that Church is not worthy to be counted a member of Christ's Church. But seeing God in great mercy hath vouchsafed us this favor in this land, that we should▪ receive, and embrace his holy word, to publish▪ and teach the same; and so esteemeth us worthy to be accounted a member of his Church: we are therefore to rejoice in this mercy, and to praise God unfeignedly for this unspeakable blessing; and to show forth our thankfulness, not only by teaching, and receiving the truth of his word, but also by yielding obedience in all things thereunto: yea, our earnest and daily prayer must be, because it is so great a blessing, to be counted worthy of his kingdom, that God would continue the truth of his will to us, and to our posterity forever.

The second Conclusion: Whosoever shall keep them, and teach men so, the same shall be called great in the kingdom of heaven: that is, he shall be honored in the Church of God, and esteemed a worthy member thereof, because by this means, he endeavoreth to keep the law unchangeable forever. In this conclusion two points are to be considered; the office of a faithful Teacher, and his reward: his office is twofold; First, in his own person he must be a doer of God's commandments: Secondly, in his public Ministry he must teach men so to do.

Here first observe the order of these duties; Doing must go before Teaching: This order Christ propounds, and that doubtlesle on special grounds; First, because a man cannot with joy and comfort fitly teach others, before himself be a doer of the thing he teacheth; for if a man teach others, from the instruction of the spirit, he shall find his own heart inclined by the same spirit, to the obedience of the word he teacheth.

Again, the experience of the fruit and efficacy of the word, in his own person, is the best Commentary a man can have, for the opening of it unto others: The writings of men, with the knowledge of arts and tongues, are excellent helps▪ yet if a man want the spirit of God, framing his heart to believe, and obey the word he teacheth, whereby he should become a doer of it; doubtless the word will seem but a dream or riddle unto him, neither can he fitly apply the same unto others, having never had experience of it in his own soul. This then should move all Ministers, and such as set themselves to this calling, first and chiefly, to labor to become doers of the word themselves; other helps of learning are to be fought for with all diligence, to make them fit and able Ministers of so great mysteries; but especially, they must labor for the spirit of grace, to frame their hearts to embrace, and their lives to obey the word which they teach▪ that so they may be fitted, according to our Savior Christ's direction. Now this spirit is attained, by knocking ut he •• n gates by prayer, Luke 11. 13. and by opening the door of our hearts, when our Savior Christ knocketh thereat by his woe • d, Revel. 3. 20.

Secondly, in • aying down this duty, our Savior Christ propoundeth a singular comfort to such faithful Ministers, as be grieved with the untowardness of their people; he propoundeth not the conversion of the people, as a property of a faithful Teacher, but the doing and teaching of the will and word of God. And doubtless a man may be a faithful Teacher, and yet not convert many unto God; hence the Prophet complains, that he had labored in vain, and spent his strength in vain▪ nay, the same Prophet is sent to blind the eyes of his people, to make them dull of hearing, and to harden their hearts by his Ministry, which was a heavy case, but yet that saying of the Apostle Paul, must be remembered; that howsoever unto some, his Ministry was the savor of death; yet, unto God it was always the sweet savor of Christ: So that a Minister mourning truly for his people, to see their hardness of heart, may comfort himself with this; that in a good conscience he endeavoreth to obey the word of God, and to teach men so.

II. Point. The reward of a faithful Teacher is this; he shall be counted great in the kingdom of heaven: that is, he shall be honored, and counted worthy to be a member of Christ's Church, both in this life, and in the life to come. This must be remembered, to incite all Ministers to become faithful Teachers, both in life and doctrine. To get respect in Princes courts, is much sought after on earth; O then, how should this high respect with God, prevail in our hearts, to incite us to be faithful in this calling.

These words are commonly taken to be a Reason of the former verse, by way of answer to a secret objection, which the Jews might frame there-from, to this effect; Thou sayest, whosoever breaketh one of these least commandments, and teach men so, shall be called least in the kingdom of heaven: But our Teachers the Scribes and Pharisees, look to have chief place in the kingdom of heaven; and yet (if thy doctrine be true) they break God's commandments, and teach others so to do. Now here-to Christ should answer thus; I say unto you, except your righteousness exceeds theirs, ye cannot enter into the kingdom of heaven. But if we mark well, the words may more fitly be referred to the 17. verse, as a third reason, to prove that Christ came not to destroy the Law, or the Prophets, but to fulfill them; because he exacts at every man's hands, a more perfect and exact righteousness, then that which the Scribes and Pharisees either have in themselves, or require in others; without which, no man can enter into the kingdom of heaven.

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

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

The name Pharisee betokeneth a sect, not an office; for there were three special sects among the Jews: The Essenes, the Sadducees, and Pharisees. The Essenes were like Popish Monks and Friers, which did separate themselves from the people, vowing and dedicating themselves to live in perpetual sanctity. The Sadducees were a sect that did expound the law, according to the letter and syllable, and with-all denied the resurrection, and the immortality of the soul; as is plain, Acts 23, 8. The Pharisees were such, as did forsake the common exposition of the Scribes▪ and taught and framed a more exact and strict exposition of the Law, according to the traditions of the Fathers; and they were most holy outwardly, and of chief account among the Jews: and therefore the Apostle Paul saith, that after the most strict sect of their religion, he lived a Pharis •• & that he was a Pharisee, the son of a Pharisee. Yet besides these, there were another sect, called Herodiās, who (as some think) were courtiers, which held & taught that Herod was the Messias. And thus we see what the Scribes and Pharisees were, whom Christ here joineth together for amplification sake; understanding thereby such teachers among the Jews, Priests and Levites, as lived after the most strait custom of the Pharisees: for the Pharisees were by office Scribes, as we may plainly see by comparing together, John. 1. 19. with v. 24. where the Priests and Levites (who were Scribes as we have shown) are called Pharisees.

II. Point. What was that righteousness of the Scribes and Pharisees, which is here so debased, as being unable to bring a man to heaven? By the tenor of Scripture it will appear, that it was an external righteousness only, standing in the outward observation of the law: for they were careful to abstain from actual gross sins; as whoredom, theft, murder, idolatry, and such like, and they were very forward in fasting, praying, and giving of alms openly, and in keeping the traditions and ceremonies of the Elders, and in all things to carry themselves in show conformable to the law; but the inward righteousness of the heart they nothing regarded, thinking that perfect righteousness consisted in outward obedience, & by that they looked to be saved; as it is said, Rom. 10. 2. neglecting utterly the righteousness of God.

In these Scribes and Pharisees we may observe, what is the natural persuasion of man, touching righteousness: to wit, that an outward righteousness will serve the turn: and therefore every man naturally contents himself therewith: and hence it is that men will bring their bodies usually to the place of God's worship to pray, to hear the word, and receive the Sacraments; but few have care to bring their hearts with them, that they may inwardly worship God in spirit and truth: so likewise, many are content to rest from their ordinary labors on the Sabbath day, but few are careful to consecrate their rest unto God: men be careful to abstain from actual murder, but few make conscience of malice, hatred, reviling, and quarreling: many hate theft, that yet will not stick to rob their neighbors of their good name, by vile reports: many are ashamed to rob openly, that make no bones to deceive by false weights and measures, by glosses, and such like: and yet all these will bless themselves with their outward righteousness, and think all is well; not doubting but they shall be saved by it, though they have no more: but this is Pharisaical pride and folly: for all such outward righteousness is here condemned, as unable to save the soul.

Again, here we may see the palpable and gross opinion of all worldly men, even of those who commonly are called honest men: if they be told of their sins, & of the danger of damnation, except they repent: their answer is; they are no thieves, no murderers, no gross sinners, and therefore they hope God will save them; for they live orderly, and do no man wrong: but let all such take heed, lest they deceive their own souls, for this civil honestis was the righteousness of the Scribes and Pharisees, which could neither bring them, nor any other into the kingdom of heaven, as Christ the God of truth saith expressly in this place. To give alms, to fast, to pray, and to deal uprightly with men, be very good things; but yet we must labor for more then these, if ever we mean to come to heaven: we must get another righteousness of the heart, renouncing utterly our own righteousness, in the matter of Justification, and condemn our selves for our best actions, that so we may be fit to receive that true righteousness, which will commend us unto God.

III. Point. What is that true righteousness which will bring a man to heaven? Answ. It is the righteousness of Christ, 1. Cor. 1. 30. for Christ is made unto us of God, wisdom, righteousness; yea, he was made sin for us, that we might be made the righteousness of God in him. This is that righteousness, which exceeds the righteousness of the Scribes and Pharisees, and whereby a sinner doth stand just before God: for when as by Adams fall we all became guilty of sin, and thereby subject to the curse of God, and to eternal condemnation, from which we could never have delivered our selves; then it pleased Christ to come from the bosom of his father, and to become our surety and Savior, who in his life became obedient to the law for us, and in and by death upon the cross, suffered whatsoever was due unto our sins: which obedience and satisfaction being made by him that was both God and man, was alone all-sufficient, both to free us from the curse of the law, and also to justify us before God: and this righteousness of Christ, is that which exceeds the righteousness of the Scribes and Pharisees, and is able to bring a man to heaven. Yet further for our Justification, Christ's righteousness hath three parts; the purity of his human nature, the integrity and obedience of his life, and the merit of his sufferings upon the cross; and all this must be ours, to answer for our corrupt nature, and sinful life, deserving a cursed death.

Here some make question, how Christ's righteousness can be ours? and how one man's righteousness can save so many thousands? Answ. Christ's righteousness is not the righteousness of a mere man (for then it could save but one at the most,) but it is the righteousness of that person, who is both God and man, and therefore is an infinite righteousness, of merit sufficient to save a thousand worlds. But some here say, If Christ's righteousness be ours, then we are as righteous as Christ? Answ. The same righteousness that is in Christ, is ours, but not in the same manner or measure; for Christ hath it by merit and action of himself, we have it only by mercy and imputation: it is in Christ as a root and fountain, in us by reception and application; like the light in the Moon, and in the Stars, which is not in them originally, but received from the Sun, the fountain thereof. Thirdly, it is said, If we by Christ's righteousness be justified, and made the sons of God; then is Christ by our sins made unjust, and so the child of the devil? Answer. We may safely say, that Christ was made a sinner by our sins, not actually, but by imputation: now hence it will not follow, that he should be the child of the devil, for that cometh by the act and habit of sinning, after sinful conception; all which, our Savior Christ was free from: for at the very time when he bare our sins, he was in himself more holy, then all men, and all Angels. Fourthly, it is said, that if Christ's righteousness be made ours, then we are made Saviors? Answer. It followeth not; for Christ's merits and righteousness are conveyed and applied unto men, not as they are in Christ's person, in whom they are sufficient to save ten thousand worlds; but as they serve to save and justify that particular person only, to whom they are imputed: so that this remains an undoubted truth, that that righteousness which brings salvation, is Christ's righteousness only.

Here some may say, How is Christ's righteousness made ours, and we assured of it? Answ. It is made ours by saving faith, which the holy Ghost creates in the heart and soul, as an hand whereby we may lay hold on Christ, and apply his righteousness unto our selves, as he is offered unto us in the promises of the Gospel. Some object, that if Christ's righteousness be made ours, by our believing it to be ours; then if a man believe his neighbors house to be his, it is his also: and so for any other thing? Answer. There is not the like reason in these things; for it is a mere fancy and imagination, for a man to believe his neighbors house to be his, having no ground for it, besides his own conceit: but when a man believeth Christ's righteousness to be his, he hath God's commandment and promise, for his warrant and assurance, that it shall be imputed unto him; and withal, that faith so grounded, maketh Christ's righteousness as truly his, as anything a man hath is his own, being given him of another. Now this saving faith, laying hold on Christ's righteousness, for man's justification, is never severed from sanctification by the spirit, with the fruits thereof, whereby the old man being mortified, and the new man in Christ renewed, according to his image, in knowledge, righteousness, and true holiness, the whole person is turned unto God, and made careful to please him, both in thought, word, and deed: and hereby do we receive assurance of our justification; for true sanctification is the earnest of the spirit of adoption in our hearts, whereby we are sealed unto the day of our redemption.

Doth that righteousness, whereby we must be justified and saved in the day of our Lord, come from Christ only, and not from our selves? then we see what just cause we have to humble our selves, and to acknowledge our great unrighteousness, and want of all goodness in our selves: and when we can do this unfeignedly, we have gone one step in the way to true happiness. Secondly, we also must hereby learn, to esteem all things as dross and dongue, with the Apostle, in respect of Christ Jesus, and his righteousness; for he it is that brings us to heaven, and therefore we must honor him above all, and value his righteousness, as that most precious jewel, which when a man hath found, he will sell all that he hath, to get and keep it, Matth. 13. 46. Thirdly, we must hunger and thirst after Christ, and his righteousness, for it is the fountain of all blessedness, and without it we are most miserable: yea, though we had all the world beside, yet without it we loose our salvation. Now what will it profit a man to win all the world, if he loose his soul? Fourthly, seeing Christ's righteousness is made ours by faith, & we made assured of it, by sanctification of heart, and life; we must labor for true faith, whereby our hearts may be inwardly renewed: we must not content our selves with an outward holiness, for that will never bring a man to heaven; but our endeavor must be for inward holiness, whereby we shall be preferred with God, above all the Pharisees in the world, and get assurance of eternal happiness. And this faith we must show forth in all holy exercises; as when we hear the word, we must lend the inward ear of the heart, with the bodily ear; and when we fall down to prayer, we must bow the knees of our hearts; and in fasting from meat, we must abstain from sin: yea, in all things we must be careful to serve God, in spirit and truth; for which cause, we must pray with David, Lord renew a right spirit within me, that so feeling Christ to live in us by grace, we may be assured that Christ's righteousness shall bring us unto glory.

Our Savior Christ having laid down his Preface, doth here begin his interpretation of the Law, being indeed the only true doctor of his Church; and herein especially he doth meddle with the second Table, beginning first of all, with the sixth Commandment, touching Murder. In the handling whereof, he observeth this order; First, he setteth down the false interpretation of this law, by the Scribes and Pharisees, in this verse: Secondly, he showeth the true meaning of it, v. 22. And lastly, he propoundeth rules of concord and agreement between those that be at variance, verses 23, 24, 25, 26.

For the first: The Exposition. Ye have heard: that is, you Jews which now hear me, whether Scribes, Pharisees, or others; you have heard, that it hath been said of old: that is, by your ancient Teachers, the old Scribes and Pharisees, who have expounded this law unto you: and that this phrase must be understood of the ancient Jewish Teachers, may plainly appear, because in the next verse he opposeth his own teaching thereunto, and would have these his hearers, that before had learned a false interpretation of this law, from their old Teachers, now to learn of him, the true exposition thereof. The Law is this, Thou shalt not kill: The exposition of the ancient Jewish Teachers was this, for whosoever killeth shall be culpable of judgment: that is, whosoever layeth violent hands on another, to take away his life (for they knew no other murder, neither did they extend this commandment to forbid any sin, but actual murder) shall be culpable of judgment: that is, shall be held guilty of murder, both in the courts of men, and also before the judgment seat of God, where he shall receive the deserved punishment thereof. This was the interpretation of the Jews.

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

Secondly, by these words of Christ, ye have heard, it hath been said of old, we may easily gather, after what manner the Scribes and Pharisees expounded the law; namely, they left the Scriptures, and followed the interpretation of their ancient Teachers. But here Christ checketh and reproveth this manner of teaching; and therefore the like cannot be warrantable among us at this day: whereby we see that kind of teaching reproved, wherein every point is stuffed out with the testimonies of Fathers, Schoolmen, and human writers. And here also is discovered a wicked and dangerous practice of the Papists, who refer all deciding of controversies, and interpretation of hard places of Scripture, to the Church and to the Fathers. If we say that Fathers oft dissent, and the Church may err, then they send us to the Popes breast. But if this course were safe, then the Jewish teachers might have had a good defense against this charge of Christ: for they had both Church and Fathers on their side, and the high Priest that was then in place. Indeed the Fathers must be reverenced, as lights of the Church in their time, and their testimonies duly regarded, wherein they agree with the written word: but for the confirmation of the truth in man's conscience, and for the edifying of the soul in the graces of the spirit, the word of God hath the only stroke: by it alone God's children are begotten, and borne anew to a lively hope, and by it alone they are fed and nourished in the faith, yea, by it alone they are confirmed and stablished in the truth.

Thirdly, in these Jewish Teachers, forbidding nothing as a breach of this law, but the outward sin of murder; and on the contrary approving of those as keepers of this law, that kept their hands from this Actual crime of blood, and by consequent worthy of life everlasting; behold a plain picture of every natural man: for is not this the common opinion, that unless a man kill another, he breaks not this commandment? and so for the rest, if he abstain from the outward actual gross sins of stealing, adultery, and false witness bearing, then he keeps those commandments, though his heart be never so full fraught with envy, malice, lust, covetousness, falsehood, &c. But let us observe Christ's reproof of such erroneous interpretations of God's law, as a means to school our hearts from such vain conceits.

Here our Savior Christ propounds the true interpretation of this Commandment: But I say unto you ) that is, whatsoever you have heard the Scribes or Pharisees teach you from themselves, or from their fathers, it is nothing, let them not deceive you: for I that am the Lawgiuer and Doctor of my Church, and therefore best know the meaning of mine own law, I say otherwise unto you: whosoever is angry with his brother, &c. Here Christ lays down three kinds of murder, and three degrees of punishments for the same. The first degree of murder is Anger, not anger simply: but rash and indiser • et anger towards a brother: and by Brother, he meaneth, first, one Jew with another, to whom Christ spake; secondly, one neighbor with another, whether Jew or Gentile: for by creation we are all brethren, having one father which is God, as Adam is called the son of God. Luk. 3. 38. The second degree of murder, is calling his brother Raca. Some expound this word Raca, an idle or empty brain: others, an evil man: others take it to signify a loathsome man, one to be spit at, as we by spitting use to show our contempt: but these interpretations cannot so fitly stand: for then the third degree of murder and this second, should be one and the same: for to call a man empty brain, evil, or loathsome, and to call him fool are equal in degree. Now Christ's intent is to set down distinct degrees of murder, as is evident by the distinct degrees of punishment adjoined thereunto. A more fit exposition is this, that Raca hath no perfect signification, but is only an interiection of indignation, whereby a man doth not slander or revile his brother, but only in gesture show the contempt and anger of his heart against him; as when in English we say, fie, tush, or such like: which words are not open railings, but only outward signs of the inward anger and contempt concealed in the heart; so that the meaning is this: He that is angry with his brother, and expresseth this his anger either in gesture or countenance, by frowning looks, gnashing of teeth, or by imperfect speech, as tush, fie, pish, or such like, he is guilty of murder. The third degree of murder is, whē a man doth show his anger against his brother by open railings, and reproachful names; expressed in these words, whosoever shall call his brother fool. And all these three degrees are beyond the interpretation of the Jewish Teachers, who only condemned actual killing by this commandment.

Now to these several kinds of murder, Christ addeth distinct degrees of punishment. The first is, to be culpable of judgment for unadvised anger. The second, to be worthy to be punished of a Council, for outward signs of this anger. The third is, to be worthy of hell fire, for reproachful names or railings. And here we must understand, that Christ speaketh not properly, in setting down these degrees of punishment, but figuratively alluding to the custom of punishing offenders used among the Jews: for they had three courts; The first was held by three men for mean matters, and other cases of small importance. The second was held by three and twenty men, wherein were determined matters of great importance, that could not be decided in the first court; as matters of life and death: and it was kept in the chief cities of the land. The third court was held at Jerusalem only, called the court of the Seauentie-two, from which none might appeal to any other. In it were all weighty and great causes determined, and this court is here called a Council. Now Christ alluding hereto, saith to this effect: Look • as among you Jews there are different courts, and some matters are adjudged in your courts of judgment, and others in the Council at Jerusalem; so God also he hath his Judgment, and his council: those that are rashly angry, shall undergo God's judgment: and he that makes known his anger by speech or countenance, shall be punished more grievously and undergo a deeper judgment, as it were by the Lord's council: but he that shall by open revilings and railings, show forth his malice against his brother; as by calling him fool, or such like, he shall be worthy the most grie •• us judgment and torment of hell fire; alluding to the highest degree of torment among the Jews, which was burning: for before their Government was taken from them by Herod, the Jews used these four kinds of punishments; hanging, beheading, stoning, and burning. Further, the words translated hell fire, are properly the fire of Gehenna; for there was a place near to the suburbs of Jerusalem called Gehenna, which is a compound Hebrew word, signifying the valley of Hinnon, wherein was a place called Tophet, Ier. 7. 31. where the idolatrous Jews, following the horrible superstition of the Nations about them, used to burn their children unto Molech: for which fact the place became so odious to the godly, that to aggravate the heinousnes of this crime, they used this name to signify and betoken the place of torment appointed for the reprobate: whereupon in Christ's time, Gehenna, and the fire of hell, were in signification all one. Now in this valley the Jews used to burn their malefactors; and unto this kind of judgment Christ alludeth, meaning not simply hell fire, the torments of the damned, but a more grievous and greater kind of punishment then the former, because it was a higher degree of sin: so that Christ's meaning is this; Howsoever your Scribes and Pharisees teach you, that there is no murder but actual killing, and that it only deserves condemnation: yet I which am the law-giver say unto you, that as you have diverse punishments in several courts for diverse offenses, as hanging, stoning, and burning: so God he hath diverse degrees of punishments for the several breaches of this commandment: he that is rashly angry, is worthy of judgment: and he that gives out any show of his anger in gesture, shall be punished more grievously; but he that shows forth his anger by railing and reviling, shall endure the most grievous punishment of all.

First, whereas Christ here maketh degrees of punishments for diverse sins, the Papists hereon would build their distinction of sins into venial, and mortal. Veniall sins (say they) are light sins, as bad thoughts, vain speeches, and such like, which do not deserve damnation, but some temporal punishment only, such as were allotted to civil courts among the Jews: for here (say they) Christ only makes open railing & reviling of our brother, such an heinous sin as deserves hell fire. But this distinction cannot here be grounded: for Christ doth not appropriate condemnation to this term of hell fire: but he hath reference thereto in every phrase that here imports a punishment; as, to be culpable of judgment for unadvised anger, is to deserve condemnation in hell fire; and to be punished by a Council, for testifying anger by outward signs, is to deserve condemnation, but yet in a deeper degree: And to be worthy to be punished with the fire of Gehennah, for open railing, is to deserve condemnation also, but yet in a deeper measure then the former: for as among the Jews by the sentence of their Courts, some offenses were punished by beheading or hanging; greater offenses by stoning, and the greatest by burning; all which punishments differed in degree, and yet everyone was death: so before God, lesser sins deserve lesser condemnation in hell fire, and greater sins deeper damnation; and yet every sin deserves damnation: for the wages of sin, be it never so little, is death, Rom. 6. 23. so that Christ here makes degrees of punishments, according to the degrees of sin; & yet so, as every sin is mortal, deserving damnation, & none venial in itself.

Secondly, we may here observe two excellent Rules for the expounding of the Moral law. First, that under one sin named in a commandment, are forbidden all sins of the same kind, with all the causes thereof: for Christ in expounding this sixth commandment, doth not only condemn Actual murder, but even Rash anger in the heart, and all signs thereof in countenance and gesture, with all railing, and reviling speeches, as breaches of this commandment: and the like he observeth in those which follow. II. Rule. To the breach of every commandment there is annexed a curse, albeit it be not expressed: for Christ here fetting down the breaches of this sixth commandment, threateneth condemnation to the least breach thereof; saying, he that is unadvisedly angry with his brother, shall be culpable of judgment. Is it not then a wonder to see, how ignorant people do use the commandments for prayers, when as indeed (if they could perceive it) they are God's thunderbolts to throw their souls to hell for every sin they commit?

Thirdly, Christ condemning unadvised anger as a breach of this law, giveth us to understand, that advised anger is not unlawful: and true it is, that all anger is not sinful: for Christ was ofttlines angry with the • ewes, and the Apostle bids us to be angry, but sin n • t. If any here a • ke, how we may discern godly anger, from that which is evil and unadvised: I answer: two ways, first, by the beginning of it: for good anger proceedeth from the love of him with whom we are angry; now love is the fulfilling of the law, and therefore anger proceeding from love and guided thereby, cannot be a breach thereof: but evil anger proceedeth from self-love, from dislike or hatred of the party with whom we are angry. Secondly, we may discern it by the ende. Good anger is for God's glory against sin, because God thereby is dishonored; and for our brothers good: but evil anger wants these ends, and intendeth private respects. It is quickly moved, it continueth long, and also carrieth with it a desire of revenge.

Fourthly, seeing unadvised anger, with the sign thereof, is a breach of this law deserving death; hereby we are admonished to beware of this headstrong affection of anger, and betime to restrain and bridle the same: it hath a bad beginning, and an evil ende, and thereby we become murderers. Now that we may overrule it, so as it prevail not against us: first, we must lay to our hearts this commandment of God forbidding rash anger, as a bar to stop it. Secondly, we must remember, how lovingly and mercifully God deals with us every day, in forbearing and forgiving us: and therefore we ought to be like minded towards our brethren. Eph. 4. 31, 32.

The second branch of sin here condemned is, to say unto our brother, Raca: whereby we may see that every gesture expressing rash anger, and despite of heart towards another, is murder before God; as casting down the countenance towards him: this God reproved in Cain, Gen. 4. 6. frowning & nodding the head, or shaking it in contempt, as the Jews did to Christ, Matth. 27. 39. also contemptuous laughter and deriding: hence Isma • ls • eering at Isaac, is called persecution, Gal. 5. 29. and the like may be said of all signs of contempt in words: as fie, tush, pish, and to ( thou ) a man in disdain, for otherwise a superior may thou his inferior: so also when • man contemptuo • sly takes a thing in snuff, though he say nothing, but flings away with an heart rising against his brother. All these and such like tokens of contempt, and disdain, are here condemned for murder of heart: and therefore it standeth us in hand, to make conscience of every gesture of our body, of the casting of our eyes, of our laughter, and of all passionate words, lest thereby we show any contempt, or anger towards our brethren.

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

Secondly, under this branch of murder by sign of contempt, are many abuses of the tongue most justly condemned: as first, bitterness of speech; when men that be at variance, give out hard and grievous words one against another: these are as pricks of swords, as the wise man saith: and therefore the holy Ghost chargeth us, that all bitterness, anger, and wrath be put away from us. Secondly, all wrangling and contentious speech between parties disagreeing, when as neither will yield, but each one thinks to have the last word: Philip. 2. 14. Do all things without murmuring and reasoning: for that springs of choler and stout stomach, clean contrary to meekness and patience, a fruit of the spirit. Thirdly, crying also is here forbidden, whereby men or women being at variance in private speeches, do through choler and malice lift up their voices, that they may be heard a far off. This is a fruit of raging anger, and surie, Fourthly, threatening speeches are also here condemned, when as men from an inward dislike and rage▪ in their own private cause, do give out menacing words against others: Eph. 6. 9. Masters are forbidden thus to deal with their servants: much less then may one brother thus threaten another. Fifthly, all kind of girding and taunting others by privy and close nipps, is here condemned, although there be no open railing: for thereby men seek to disgrace their brethren, and to glad their own hearts by grieving others; which is more then to say, Raca.

The third degree of murder is, in Reviling terms, calling our brother fool, or such like: this also is a sin against the ninth commandment, by robbing him of his good name: for one sin in diverse respects may be against many commandments. It is a breach of this sixth commandment, in that hereby we grieve and trouble our neighbor, and so far as a reproach can go, make him weary of his life.

Upon the ground of this degree of murder, be all grievous practices of men against their brethren, justly condemned for bloody practices. As first, Usury, whereby men bind their brethren to return gain, for the bare lone of money or other goods, which naturally yield no increase; without all respect to their necessity, or to the success of the employing of it. Hereby many are brought to great poverty: reviling terms do nothing so much pinch the poor, as this oppression. Secondly, the hoarding up of corn till times of dearth, that thereby they may gain the more: these men make a private gain of God's common judgment upon the poor. Indeed it is not unlawful in time of plenty, to lay up stoare against a time of dearth: but to do it with the hurt of the poor, is to suck their blood, and to eat up God's people; as when men keep their garners full, and suffer the poor to starve; the people's curse lies on such, Prov. 11. 26. Thirdly, fighting and striking by private persons, or by others in their private causes: for they wound or weaken the body of their neighbors, which is more then to grieve him by reviling speeches. Fourthly, the detaining the food of the soul, by those that cannot, or will not preach, is a damage against eternal life: and therefore Paul to clear himself from blood in this behalf, said, He kept nothing back, Act. 20. 26, 27. Fifthly, to give offense by word or deed, whereby others are occasioned to fall: this is uncharitable walking, Rom. 14. 15. whereby we do as much as in us lieth, destroy him for whom Christ died. As this is cruel in all, so especially in public persons, as Magistrates, Ministers, Parents, Masters, and such like, because their practices are Rules to their inferiors. They are like lights in an haven which guides the ships that sails by night, which standing amiss, lead the ships upon rocks and sands, and so cause shipwreck.

Having seen the true meaning of this Law expounded by Christ, let es here further observe, how he restoreth the true use thereof. We must not think, that he did only here intend the rectifying of our judgments for understanding, and not also strike at the reformation of our hearts and lives for practice. Touching the use of this law therefore, Christ here teacheth us two things: first, to descend into our own hearts, and there to search how we have broken this commandment: as whether we have borne in our hearts any malice against our brother, and whether we have expressed the rash anger of our hearts by speech or gesture, or have any way wronged him by reviling terms, or other injuries against his life: if we have, Christ tells us we are murderers.

Secondly, Christ setting down the curse to every degree of murder; teacheth us, upon due examination of our hearts, fuiding our selves guilty in any degree, to cast down our selves before the Lord, to accuse and condemn our selves, crying out that all shame and confusion belongs unto us: this we must do, that by the view of our miseries, we may be moved more earnestly to sue for mercy. And indeed if we examine our hearts, and our behaviors thoroughly, we shall find, that we are all murderers. For though we may be free from actual killing, yet our consciences will tell us, that the motions of wrath and malice, and the signs of unadvised anger have broken forth, both in our words and gesture: for who can say he never snuffed at another by way of contempt or dislike? who can clear himself from deriding and disgracing others? now these things and such like, make us guilty of sin against the law, and so subject to the wrath and curse of God; which must needs be fulfilled, though heaven and earth should pass away. This undoubtedly is our miserable and woeful case in our selves. And there is no way to escape this curse, but only this: we must humble our selves before God, and confess against our selves the murder of our hearts, declared in our gesture, speech, and behavior; then we must labor to be grieved for these sins: for which ende we must apply unto our selves, God's fearful judgments due unto us for them. Thirdly, we must earnestly sue unto God for mercy and pardon, as for life and death, like as poor prisoners do, when the sentence of death is to be pronounced against them: yea, we must cry with sighs and groans that cannot be expressed, and give the Lord no rest, till he send into our consciences the comfortable message of mercy and pardon by his good spirit. This done, we must labor in our callings for the time to come, to procure and further the welfare and safety of our brethren, as well as our own: we must not seek our selves, but the common good, eschewing those things that may grieve our brethren; and doing those that may be good and comfortable unto them: that so by new obedience we may show forth thankfulness for God's mercy and favor towards us.

Hitherto we have handled the three degrees of murder, which Christ condemneth by this law, beyond the doctrine of the Jewish teachers. Besides these, there is a fourth degree here condemned, which is actual killing. This Christ doth not here name, because he taketh it for granted, even by the doctrine of the Scribes and Pharisees. Now because it is the main sin of this commandment, therefore here it is to be handled; which we will do thus: first, we will show when killing is murder, and when it is not: and then handle the kinds thereof.

For the first: Killing is not always murder, for sometime a man hath power given of God to kill, and it is no sin: now God gives a man power to kill three ways: I. by the written word: thus Princes and Gouerners, and under them executioners, are allowed to kill malefactors that deserve death: and thus soldiers are warranted to kill their enemies in a lawful war: II. by an extraordinary Commandment: and so Abraham might lawfully have killed his son, if the Angel of the Lord had not stayed his hand: III. by an extraordinary instinct, which is answerable to a special commandment: and so Phinehas slue Zimri and Cosbie, without guilt of murder. But killing is murder, when men of their own wills, without warrant from God, slay others: and this sin is plainly and directly forbidden in this commandment.

II. Point. The kinds of killing be two; either voluntary, or casual. Uoluntarie killing is, when a man killeth of purpose and intent: and this sin is so heinous, that it defileth the land where the blood is shed, till it be purged by the blood of him that shed it. And this purpose to kill is twofold; either with deliberation and fore-desire of revenge, as when a man hath carried a grudge in his heart long before: or without deliberation, when a man without all former malice is suddenly carried by fury and anger to slay his brother: and this second kind of killing is distinguished from that which is upon deliberation, by the name of manslaughter, and also favored by the laws of some Countries, because it is not done of set purpose, but through sudden anger before the blood be cold: but God's law maketh both of them murder, and admitteth no recompense for the life of the murderer: nay, beside it adiudgeth the murderer to eternal death, both in soul and body. To this voluntary murder, we must refer those that give commandment, counsel, or help unto the murderer: for he that commandeth is the principal Agent, and the murderer is his instrument. Again, it is voluntary murder to strike another, though with purpose only to wound, if death follow thereon: And that also which is committed by a drunken man: for his will is free, though sense and reason be blinded.

Casuall killing, commonly called chance medlie, is when a man killeth another, having no purpose to do him hurt. The presumptions of casual killing be these: First, if a man kill another, having no ill will or anger towards him, nor to any other for his sake; neither is moved thereto by covetousness, or any affection. Secondly, if he be doing the lawful duties of his particular calling. Thirdly, if he be well occupied, doing some lawful work beside his calling. And lastly, if he be doing a thing which he ordinarily practiseth, keeping his usual place and time. And albeit this kind of killing, if it be merely casual, is no sin, yet the party committing it, in old time was bound to come to his answer, thereby to purge and clear himself from suspicion of murder, as also to avoid the hatred and danger of the friends of the party killed; and lastly, to keep and maintain the hatred of murder among God's people. Now this sixth commandment, is not to be understood of casual, but of voluntary killing. And this also must be observed, that Christ giveth the name of murder, to all the occasions thereof, that he might breed in our hearts an hatred of them all, as of murder it self.

Here Christ propounds a Rule of concord, by seeking reconciliation with them whom we have wronged: and it depends upon the former verse as a consequent and conclusion drawn therefrom, as may appear by the first words, If then, or therefore: as if he had said, If rash anger and the testification thereof, either in gesture or reviling speech be murder, and deserve condemnation, then we are with all diligence to seek to be reconciled to our brethren, whensoever any breach of love is made between us and them.

The Exposition. If thou bring thy gift to the Altar ] Here Christ alludeth to the Jews manner of worship under the law; which was, to offer in the Temple sacrifices unto God both of propitiation, and thanksgiving. And though Christ here only name this one kind of ceremonial worship, yet under this he comprehendeth all manner of true outward worship, whether Legal or Evangelical; as if he should say, If thou come to worship God any way, either by offering sacrifices, or by praying unto God, by hearing his word, or receiving the Sacraments; and rememberest that thy brother hath ought against thee, that is, that thou hast any way wronged and offended thy brother: this appeareth to be the true meaning by the like words of Mark, If thou hast ought against thy brother, (meaning for injury done unto thee by him) forgive him: and therefore our brother hath something against us, when we have wronged or offended him in word or deed, and he hath knowledge thereof, and just cause thereupon to complain.

Leave there thy gift before the Altar ] Still he alludeth to the manner of the Jews worship; who when they went to sacrifice to the Lord, brought their sheep or bullock unto the utter court; or as some think, tied it to the horns of the altar, in token that they presented it unto the Lord: now if at that very instant, they did remember that they had any way offended their brother, then were they to leave their gift there, (not quite omiting this duty, but only suspending or deferring it for a while) and go seek to be reconciled to their brother whom they had wronged.

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

Question II. But what if the party offending, cannot possibly come to his brother whom he hath wronged, by reason of his absence in some far country, his close imprisonment, or such like. Ans. He must testify his endeavor to be reconciled unto him; and if the act it self be necessarily hindered by God's providence, God will accept the will for the deed, if there be a willing mind: for this is Christ's meaning, that we should do our utmost endeavor to be reconciled unto our brethren whom we have wronged, showing such care thereof, that we prefer the same before the outward actions of God's worship; not presuming to worship God, till we be reconciled to our brethren.

Here we have a notable Rule for the maintaining of love and charity among men; namely, brotherly reconciliation. In the giving whereof, Christ still continues his exposition of the sixth commandment: for having condemned murder, and the provocations thereunto, in the former verse; here he commandeth the contrary virtue of brotherly love, and the means to uphold the same; to wit, Reconciliation for offenses given.

Out of this Rule in general we may observe: first, a Third direction to the right expounding and understanding of God's commandments; namely, where any vice is forbidden, there the contrary virtue is commanded: and on the contrary, where any virtue is commanded, there the contrary vice is forbidden. This Rule must be observed as a privilege of the law of God, above all human laws; for men's laws are satisfied, by abstaining from the vice forbidden, though the contrary virtue be not practiced: as he satisfies man's law, forbidding Murder, that abstains from the actual crime, though he love not his brother: But he transgresseth the law of God, that performeth not the contrary virtue, though he abstain from the vice forbidden: for though a man abstain from killing, yet if he do not love his brother, he is guilty of the breach of this sixth commandment; which serves to confute the error of our ignorant people, who because they abstain from Murder, Adultery, and other outward sins, do persuade themselves that they keep the law, and that God will therefore be merciful unto them. But they must know, that though they should abstain from the vices forbidden, yet they stand culpable of Judgment, for want of doing the contrary virtues; for it is not sufficient to abstain from evil, but we must do good, and therefore John the Baptist saith, Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire: and the sentence of damnation shall be denounced against the Reprobates, for their omission of doing good: I was an hungry, and ye gave me no meat &c.

Secondly, by this Rule of Reconciliation, it appeareth that the performance of any outward service unto God, is displeasing unto him, if it be separated from the love of our brethren: Isaiah 1. 11, 12. What have I to do with the multitude of your sacrifices, saith the Lord: and so he proceedeth, rejecting in particular, all the service of the Jews, because they lived in envy, debate, and oppression; Their hands were full of blood, Isaiah, 58. 5, 6. The Lord doth there reprehend the Jews fasting from meats, because they did not withal abstain from strife, and oppression; adding withal, that refraining from cruelty, and doing works of mercy, is the fast which he requires: which serves to overthrow the natural conceit of men, who think that the whole worship of God, standeth in the duties of the first Table. This was indeed the conceit and practice of the Pharisees, whereupon they taught the people, that if they gave oblations to the Church, though they relieved not their poor parents, yet God was well pleased with them. And the like is the practice of the Church of Rome, who in cases of transgression, through want of brotherly love, do not appoint this Reconciliation, but Auricular confession, and Canonical satisfaction, as matters well pleasing unto Almighty God: yea, such is the conceit of our common people, that if they be present at divine service, if they hear the word preached, and receive the Sacrac • aments at ordinary times, then they have done good service, and he will respect them, though in their civil conversation they be at enmity with their brethren, or live in such like sins. But we must learn, that God is served, not only in the duties of the first Table, but of the second also; and that God abhortes the duties of piety in such persons as make no conscience of the practice of love and mercy: Ierem. 7. 9, 10. Will you steal, murder, comm • t adultery, &c. and yet come and stand before me in this house▪ wherein my name is called, and say we are delivered though we have done all thes • • b • ominations? as if he should say▪ never think it: and therefore if 〈◊〉 desi • e true comfort in our serving of God, let us make conscience to join therewith the practice of mercy towards our brethren.

Thirdly, here also we may learn, how to behave our selves before we come to the Lord's Table: if we call to mind, even when we be in the Church, that we have any way offended our brother, we must first go and reconcile our selves unto him, and then come to the Lord's Table: we must not abstain upon the remembrance of our wrong doing, for so we add sin unto sin, refusing spiritual society with God, because we will retain enmity towards our brother: but seeking speedily reconciliation, we must return to receive the Lord's Sacrament. Which flatly condemns the common practice of many, who abstain from the Lord's Supper, because they will not seek to be reconciled to their brethren. This argues an heart full stu •• with pride and malice, which prefers it own lust before the will of God: for God commands that the sun go not down upon our wrath; and it is his ordinance we should receive the Sacrament to show forth Christ's death, when it is administered by the Church; against both which he offendeth that abstaineth, because he is at variance with his brother: for Christ will not have the gift that is brought, to be taken away, but there left a while, till reconciliation be made.

Fourthly, in this Rule of Reconciliation, we may see, there be degrees in the duties of God's worship; all are not equal, but some more, and some less necessary. The first and highest degree of holy worship, is prescribed in the first Commandment, as to love, sear, and to rejoice in God above all, and to believe in him, and all his promises. The second degree of holy duties, is to love our neighbor as our selves, to seek peace and reconciliation with them whom we have wronged or offended. Thus much doth Christ here import, in preferring the practice hereof before the offering of sacrifice. The third degree consists, in the outward ceremonial duties of God's worship, commanded in the first Table: as the outward actions of God's worship, and the outward solemnity of the Sabbath: for these give place to the works of love and charity commanded in the second Table, and therefore Christ saith, first be reconciled, and then offer thy g •• t.

Now by this distinction of holy duties, we have a good direction for our behavior; that seeing the love of God and of our brethren, are the two highest degrees of good works, therefore we are above all things to seek after them, and to prefer the doing of them before the outward worship of God; for that we see cometh in the last place. But the practice of men i • otherwise; generally they are more forward in outward ceremonies, then in the main duties of the love of God, and of their brethren; like to the Pharisees, who passed over • udgement and the fear of God, and were very strict in tything mint and • ue: but this is a preposterous course, and clean contratie to this precept of our Savior Christ.

Thus much of this Rule in general. Now I come to more particular obseruati • us out of the words: I • aue thy gift at the Altar Here Christ approou •• h of this worship of God among the le •• es by offering sacrifices; from whence it followeth, that sacrificing a • the Al • ar, and by proportion other ceremonial worship, was not abrogated either at Christ's birth, or baptism, for here Christ alloweth of them: and therefore they ceased only at his death, when upon the cross he said, It is finished, then he put out the hand writing of ordinances that was against us.

Thy gift; that is, thy sacrifice; whereof the Jews had two kinds: Propit • ator • e, and Gra •• lator • e, or of thanksgiving: and they are here called gifts, because in sacrificing the people gave something unto God: in which respect a sacrifice differeth from a Sacrament, wherein God gives something unto us. Now the sacrifices of the law, wherein men gave something unto God, signified two things: first, that Christ should give himself unto his Father for our sins: secondly, that we should wholly give our selves unto God, both in soul and body, to serve him: and therefore God saith, Prov. 2 • . 26. My son, give me thy heart: Rom. 6. 13. Give your members 〈◊〉 we • pons of righteousness unto God, as they that are alive from dead work •• ▪ Rom. 12. 1. I beseech you brethren, by the mercies of God, that you g • ue up your bodies a living sacrifice, holy, and acceptable unto God: this we ought to do in token of thankfulness for God's endless mercies: and this we then do; First, when we acknowledge our selves not to be our own, but God's in Christ: Secondly, when we consecrate and dedicate our selves to the service of God, that both in heart and life we may show our selves thankful for our creation, preservation, & Redemption especially. But lamentable is the case with men in this behalf: instead of giving themselves to God, men bequeath themselves to the devil, and become his slaves and vassals: they make their hearts his dwelling place, by malicious, wicked, and lustful thoughts; they consecrate the faculties of their souls, with all the parts of their bodies unto him in the practice of sin: this ought not to be, seeing Christ gave himself for us, let us give our selves wholly unto him.

And there rememberest; that is, doest call to mind, that thy brother hath ought against thee, &c. By this Christ teacheth us, that whensoever we come to do any service unto God, we ought first of all to enter into our own hearts, and there to search and try our own estate, in respect of offenses given to God or man, whereof we have not repented, that so before we come to God's solemn worship, we may be reconciled both to God, and to our brethren. The want of this, brings many a curse upon men's souls, even in the means wherein they think to receive God's blessing: and therefore we must look to the practice of this duty, that we do it speedily and from our hearts. This we had need to look unto in respect of God, whom we daily offend: for if he have ought against us, and yet we stand out against him by impenitence, who can save us from his wrath? Let us think on Eli's speech, If one man sin against another, the Judge shall judge it: but if a man sin against the Lord, who will plead for him?

Our Savior still goeth on with his former Rule of concord and Reconciliation. Now because the meaning of the words is controuersall, it shall not be amiss somewhat to discuss the diverse expositions that are made hereof. The Papists say, that by Adversary is meant God, commanding men in his law; and by way, is meant the space of time in this life: by Judge, they understand Christ: by Serieant, God's Angels: by prison, hell: and because in hell there be many places, therefore here by prison, they understand purgatory: and by the uttermost farthing, venial sins: as if this were the meaning, Agree with God whiles thou art in this life between this and the day of Judgment, least thou come before Christ, and he cause his Angels to cast thee into Purgatory, and there thou remain till thou have satisfied for thy least venial sins. This exposition they stand upon the more, because hereupon they would build their doctrine of Purgatory.

But this cannot be the true meaning of this place, for the reasons following: First, these words depend upon the former, and are a continuance of the rule of Reconciliation between man and man, and not between God and man. Secondly, their exposition overthroweth the mediation and satisfaction of Christ for man to God: for if (as they say) man may and must satisfy for his venial sins, even to the uttermost, then Christ did not make a perfect satisfaction for man to God: for if he did, why should man satisfy for himself? Thirdly, by this exposition they confound the Adversary and the Judge (for the Father and the Son are one) which in the Text are made diverse and distinct. Fourthly, they make a Redemption and delivery from hell, from whence indeed there is no redemption. And lastly, in making a parable of this place, they set their Purgatory on a sandy foundation: for from the words of a parable can no sound collection be made, but only from the main scope thereof.

Others there be, that understand these two verses of the party offended, for (say they) Christ had shown before the duty of the party offending, to seek for reconciliation: now therefore he layeth down the duty of the party offended and wronged, namely, that when the party offending comes unto him and desires reconciliation, he must agree and be reconciled with him quickly. This exposition, how soever it is plausible and sit in reason, yet it cannot well stand with the words of the Text, which threaten to the party that agrees not with his adversary betimes, to be carried before the Judge, and cast into prison, there to lie till he have paid the uttermost farthing: but there is no reason why the party offended and wronged, should thus be cast into prison, and therefore it cannot be understood of him.

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

But to leave all these, A fourth Exposition, which I take most fit and proper to express the true meaning of the place, is this. The words cōtaine no parable, but are literally and properly to be understood: for Christ had before exhorted the party doing wrong, to seek to be reconciled with his brother, by acknowledging of his offense, and making recompense, according to the injury offered. But because men are obstinate and stiff necked, and will not yield and submit themselves to this duty; therefore he further urgeth the party offending, to the speedy performance of this duty, by the danger ensuing upon the neglect here of; saying, Agree with thine adversary, &c. ] that is, use means to become friends with him, with whom thou art at variance, (for an adversary doth not here signify an open enemy, but any one, with whom we are at difference, who hath an action against us in any matter by reason of our injury done unto him.) Quickly ] that is, without delay, stand not upon thy supposed right, but rather yield from thine own right, then over-long to defer to be reconciled. Whiles thou art in the way ] that is, (as we may plainly see, Luk. 12. 5. 8.) while thou art going with thine Adversary to have the matter tried before the Magistrate. Lest thine Adversary deliver thee to the Judge ] That is, lest thine adversary, having a good action against thee, do convince and cast thee, before the Magistrate. And the Judge deliver thee to the Serieant, and thou be cast into prison. ] That is, lest after thou art convinced of wrong doing, the Judge command the Serieant to cast thee into prison. And because it might be thought a small thing, to be cast into prison, for that he might quickly come out again; therefore our Savior Christ addeth in the last place, Verily, thou shalt not come out, till thou hast paid the uttermost farthing: this farthing, was the least coin used among the Jews, called a quadrin, which containeth two mytes, as we may see, by the widows gift cast into the Treasury; and it is the fourth part of a penny in English: so that this last phrase is proverbial, as if he had said, Look for no compounding or agreement with thine adversary, when thou art once cast into prison, for he will show thee no favor, but use thee as hardly as may be, remitting nothing; but causing thee to make full restitution and satisfaction, even to the uttermost farthing. And this I take to be the true and proper meaning of the words.

The special points to be observed in the words, are two; a Precept, and a Reason thereof: The Precept in these words, Agree with thine adversary quickly, whiles thou art in the way with him: that is, use all good means to become friends with whomsoever thou hast any ways offended, before the matter come to be tried before the Magistrate. The Reason is in the words following, drawn from the danger that will ensue deferring of agreement, lest thine Adversary deliver thee to the Judge, and the Judge to the Serieant, &c. The Precept is a rehearsal of the Rule of Reconciliation given in the former verse, touching agreement with those whom we have offended: which point, Christ stands the more upon, because of the stubbornness of men's hearts, that cannot abide to submit themselves, either in yielding a little of their own right, or in making satisfaction for wrong done to others. Now this precept is further set out, by two circumstances; First, of the time, it must be done quickly, & not deferred upon any pretence or show of our own right: Secondly, of the place, in the way, as we go to the Court.

In this Precept, our Savior Christ gives unto us a notable Rule of equanimitie, for the maintenance of peace and love, with those with whom we are to deal in the private affairs of our special callings; namely, to deal moderately, if the matter concern our selves, without all rigor or extremity: unless our place be such, wherein our silence may impeach the glory of God, or the good of his Church, Phil. 4. 5. Let your patient mind be known unto all men.

To the practice of this Rule, many duties are required: First, we must construe all men's sayings and doings in the best part; herein they failed, that ba • e false witness against our Savior Christ, by applying his speech to the material Temple in Jerusalem, which he spake of the Temple of his body. This mistaking and misconstruing of men's sayings and doings, is the cause of much debate continually. Secondly, we must learn to bear with, and to wink at our brothers wants, Prov. 19. 11. It is the glory of a man, to pass by an offense: if the same only concern us, and be not derogatory to God's glory; as if he be froward, hasty, angry, reproachful, and so forth; we must in Christian patience pass by the same, as though we took no notice of it, till by our reproof we may do him good. Thirdly, though direct injury be done unto us, yet if the same be private, and do not impeach the glory of God, our life, or good name, we must be content to bear it; 1. Cor. 6. 7. Paul doth sharply rebuke the Corinthians, for going to law about trifles; Why rather (saith he) suffer you not wrong? why sustain you not harm? And this by God's grace a man shall do, if first he duly & equally consider his own deserts, both of like injuries from men, and of eternal damnation from God himself, whom he continually offendeth. Secondly, if he have an eye to the providence of God, in that thing wherein he is wronged, which disposeth all things for the good of his children. Fourthly, for the maintenance of peace, we must yield of our own right: so did Abraham unto Lot, though he were above him both in years and authority, bidding him choose where he would dwell, whether on the right hand, or on the left: and our Savior Christ, though he were free, being of the Kings stock, yet for the avoiding of offense, paid tribute for himself, and Peter. And observing these things with good conscience, we shall by God's grace maintain Christian concord.

Secondly, Christ commanding speedy agreement, condemneth that willfulness and stubbornness of men, whereby, rather then they will submit themselves, and yield a little of their right, they will carry every trifling matter before the Magistrate. This is a common fault among us in these days of peace, for every tri • lie is made a law matter, which ought not to be among Christians; it plainly argueth great want of love, and small regard to this commandment of our Savior Christ. I speak not this, to condemn the lawful use of the law, but to reprove the bad practice of carnal men, who make lawing the means of their private revenge, and sometime of flat injustice against their brethren, whom they do not affect.

Thirdly, Christ here also noteth out the hardness and cruelty of men's hearts, who will never let a man go, if once they get him in the lurch: such cruel wretches are they that take the forfeitures of leases, bonds, and obligations: and such, for the most part, are our common userers: but all these must know, that they are void of love, and grace, whereby they should maintain this concord, which Christ requires.

Fourthly, by this circumstance of time, (Agree quickly) Christ would teach us to keep our hearts clear from grudging and heartburning, even then, when we have occasion of suite or controversy with others; for this rancor of heart, will cause further debate and contention, like to an angry humor in the veins, which sets the whole body in burning fits.

Fifthly, if we must use speed in seeking agreement with men whom we have offended, before we come to the trial of a mortal Judge; then much more must we give all diligence to be reconciled unto God, for our daily sins, whereby we offend him; and that with all speed, even in this life, before we come to his tribunal seat: for howsoever in the courts of men, we may go upon sureties; yet at the bar of God's Judgment, none can answer for us. If we be not before hand reconciled to God in Christ, this undoubtedly will be the issue; we shall be cast into utter darkness, and there remain till we have fully satisfied the Justice of God, which will never be. Let all estates & degrees think on this, and especially the younger sort, who deceive themselves by deferring repentance, when as indeed, they as well as others, are every day going forward to the bar of God's judgment.

Sixthly, as in seeking Reconciliation, so in doing every good work that concerns God's glory in the good of others, we must use all convenient speed; while we have time we must do what good we can unto all, for death and the last judgment come suddenly: Say not to thy neighbor (saith Solomon ) go, and come again tomorrow, if thou hast it now. And again, Eccles. 9. 10. Whatsoever thy hand shall find to do, do it with all thy power: This is Job's defense, that he restrained not the poor of their desire, nor caused the widows eyes to fail: and his practice must be our president, for the more good we do, the more grace we have, and the liker we be to our heavenly father.

Thus much of the Precept: The Reason followeth, Least thine adversary deliver thee to the Judge, &c. ] which is thus much in effect, If thou show extremity, thou shalt find extremity shown unto thee again, even by the Magistrate. They that deal stiffly and rigorously, shall be rewarded in their kind: God in his just judgment will have men measured unto, as they measure unto others, Matth. 7. 2. 6. Mark. 4. 24.

Here then we are taught to deal in equity and moderation with all men, in the private affairs of our callings, even as we would have them to deal with us; and then God will cause others to deal well with us: but if we deal ill with others, God will reward us in the same kind. This point all Usurers, Engrossers, Trades-men, &c. should well observe, who think they may do with their own, what they will; but we must know, we are but Stewards, and our account will be exact.

Secondly, here we see, Christ alloweth of the Magistrate, and his Judgment seat: 2. Of his proceeding against the guilty, in delivering him to the Officer: 3. Of the office of the Sergeant: 4. Of casting guiltic persons into prison: 5. Of suing at the law, when right cannot be gotten by any other lawful means; but law must not be the first course we take, in seeking our right, we must rather suffer some wrong, & seek to end the matter by friends: & use law, as Physicians use poisons, when gentle physic will not serve the turn; then in case of extremity, they do minister stronger physic; yea, sometime poison it self: so when we cannot otherwise procure our peace and right, then we may lawfully take the benefit of the law.

Here our Savior Christ goeth about to restore the seventh commandment, touching Adultery, to his true sense and meaning, and so to his proper and right use, by purging it from the false and erroneous interpretation of the Jews; for which ende, he first lays down the false interpretation of the Scribes and Pharisees, verse 27. and then adjoineth the true sense thereof, verse 28. especially; yet so, as he continueth the same in the verses following.

For the first; before the interpretation of the Jews Teachers, he prefixeth this Preface: Ye have heard that it hath been said of old time; or, of the ancient Teachers, the meaning and use whereof, we have before shown, verse 21. Then after follow the words of the seventh commandment, Thou shalt not commit Adultery; which are the proper words of the H. Ghost; yet here must not they be takē in that sense, which the Scribes and Pharisees gave unto them: for the better conceiving whereof, this one thing especially must be opened; namely, what is Adultery here forbidden. Adultery properly, is the breach of wedlock by such parties, someone whereof, at the least, is either married, or espoused: I call it the breach of wedlock, to note the property of this sin, which is not in any other sin, unless it be of this kind, though the sin be far more grievous. Idolatry is a more heinous sin • then Adultery, being a breach both of the first and second commandment, of the first Table; and yet it comes short of Adultery, in this quality of breaking wedlock: for wedlock may be kept of those which are Idolaters. Secondly, I say, between any parties, if one be married; meaning the husband as well as the wife, to confute the opinion of some Jews, and by some laws also maintained, that the man hath a privilege above the woman, so as he breaketh not wedlock, when he goeth in to another woman, besides his wife; which is false: for though he have a prerogative over his wife, in being her head; yet he hath no privilege to free him from matrimonial fidelity, but is as much bound to keep himself unto his wife, as she is to keep her self to him. The preeminence of superiority cannot free the husband frō the bond of marriage, the husband is bound to the wife, as much as the wife is to the husband; and she hath power over his body, as much as he hath over hers, 1. Cor. 7. 4. Thirdly, I say, or espoused, because Adultery is not only committed by such parties, whereof one or both, be fully married; but also by them, whereof one is single, and the other contracted only; and therefore is the same punishment allotted to both: for contract in right is marriage. Thus we see the sin here directly forbidden, according to the letter of the Law. Now, though the Lord under this one includes all the sins of the same kind, as we shall anon perceive; yet the Pharisees took this literal signification, for the whole meaning, and taught that the sin here forbidden, was bodily adultery only; and so made the adultery of the heart to be no adultery; which exposition Christ here confutes.

First, here observe the fraud and cunning of these Pharisees; they would seem faithful interpreters of the Law, in that they keep themselves so close to the words, that they will not pass one jot beyond the literal sense: but yet in the mean time they omit the full meaning and true use of this Law. The like hath been the practice of heretics in all ages; as the Arians, who denied that Christ was God, stuck fast to these words of Scripture, the father is greater then I, and to such like. And the Papists to uphold their breaden God, by transubstantiation, will needs keep tke literal sense of these words of Christ, This is my body, whereby they overturn the nature of that sacrament. And the like might be shown by sundry examples, in all ages; whereby we are taught, not to stand upon the propriety of the words of Scripture only, but to labor to have the true spiritual sense joined with them.

Secondly, here observe how grievous a sin Adultery is, in that Christ by name doth expressly forbid it, among all the sins of this kind; yea, the very Pharisees do everywhere condemn it: for though they would easily dispense with disobedience to Parents; yet the woman taken in Adultery must be put to death, John 8. 4, 5. The greatness of this sin might be shown by many arguments; for if he be worse thou an infidel, that careth not for his family, then far worse is the Adulterer, for he destroyeth his family. Solomon (we know) maketh Adultery worse then theft, and yet theft is a notorious sin, greatly hated, and severely punished of all nations. Again, Adultery destroyeth the Seminary of the Church, which is a godly seed in the family, and it breaketh the covenant between the parties and God, it robs another of the precious ornament of chastity, which, is a gift of the holy Ghost, it dishonoreth their bodies, and maketh them the temples of the devil; and the Adulterer maketh his family a Stews, for as David dealt with Uriah, so his own son Absalom dealt with him: and lastly, it bringeth God's vengeance upon the posterity: and therefore Job calleth it a fir • which shall devour unto destruction: yea, the greatness of God's punishment upon Adulterers, partly in this life, and principally after death, may plainly show the greatness of this sin; for this and other sins, God in his wrath overthrew Admah and Zebomi, Sodom and Gomorrah, with five and brimston •• from heaven; and the place where they stood, it made a pool of poisoning water unto this day. And although the Lord do not show such extraordinary revenge against sin, yet his wrath is a consuming fire against whole families, towns, and kingdoms, for this sin; though David repented of his Adultery, yet for that very sin, the sword must not depart from his house forever. And for the life to come, Adulterers, and wh • rem • ngers, God will Judge. Again, neither fornicators, nor adulterers, &c. shall inherit the kingdom of God: they may indeed repent, and so be saved, but then they cease to be adulterers.

Now if Adultery be so grievous a sin, worser then theft, &c. then we must wish that in all places, it were as severely punished, as theft is; so would families be reformed, and become good Seminaries, both for Church, and common wealth. Secondly, the grievousness of God's wrath against this sin, must admonish everyone to beware thereof, for it brings the besom of destruction, to sweep all away, both in Church and common wealth.

Here our Savior Christ lays down the true sense of this commandment, and as we see, he speaketh as the Law-giver, and Prophet of his Church, who hath absolute power to give laws, and to expound the same. But I say unto you: The Pharisees said there was no adultery, but that which was outward, and bodily; but Christ plainly confuteth that, and saith, he that looketh on a woman to lust after her: that is, either in looking on her, lusteth; or by looking, lusteth after her: that is, desireth to increase his lust, he hath committed adultery with her already in his heart. Here then our Savior Christ setteth down two things touching the interpretation of this law: First, the occasion of adultery, which is looking to lust. Secondly, that the • ust of the heart, that is, the motion and inward inclination of the heart, unto this sin, is adultery before God, though it never come into action.

For the occasion: To look upon a woman, is not sin, but may be done lawfully; yea, thereby a man or woman may glorify God, as the Queen of Sheba, by beholding▪ Solomon's person, and hearing his wisdom, did take occasion to glorify God: but here is meant the abuse of the sight; that is, the idle looking, or curious looking of men upon women, or women upon men. Now idle looking, is when one looketh without just cause; as when a man looketh with intent to lust: Thus did the sons of God behold the daughters of men: Genesis 6. 2. by whose looking came lust, and for lust came the flood: so Potisers wife first, lift up her eyes upon Joseph, and then lusted after him: and Dinah Jacob's daughter went out to see the daughters of the country, and to be seen again, and so when Shechem saw her, he lusted after her, and ravished her: so the Prophet David living in peace and security, cast his eye idlie and curiously upon ' Bathsheba, as she was washing her self, whereupon he lusted after her, and so committed both Adultery and murder. This idle and curious looking, Saint Peter calleth an adulterous eye, both because it is the beginner of lust, and the increaser thereof. But this sin is little regarded, and made a small matter with many, who can be content to come with Christian ears into the assemblies, and yet will bring with them idle and curious, yea adulterous eyes: but such persons, which so abuse their sight, to the dishonor of God, must know, that they are adulterers before God: & howsoever they may persuade themselves, that grace enters into their hearts by hearing, yet undoubtedly by their idle and curious eyes, Satan enters into their soul, and keeps out God's word, whereby the soul should be renewed. We therefore must here be admonished, to take heed how we use the sight of our eyes, especially when we are in the assemblies of the Saints, and holy exercises: and to prevent this evil, it were to be wished, that men and women, would sort themselves, and not be mingled in the congregation, unless it were the husband with his own wife. Again, if the idle and curious eye be the beginning of adultery, then we must learn, with care to govern our eyes, as the servants of God have done. ' David prayed the Lord to keep his eyes from regarding vanity: and Job, because he would avoid unchaste thoughts, made a covenant with his eyes, not to look on a maid.

Now, as looking to lust is here forbidden; so by proportion are all other like occasions unto adultery: as first, reading of unchaste and wanton books of love matters, and using light and wanton talk. Many are given to these kinds of delights, but they must know, that herein they sin grievously; for they have not only a wanton eye, but a lascivious tongue also. Secondly, the acting of all such Plaies and Comedies, the matter whereof, is the representation of the light behavior of men & women; for therein are idle and curious looks set forth to the eye, which ought not to be, being here condemned. Thirdly, the wearing of vain and light attire, whereby others are provoked to cast their eyes upon them unto lust; for if the light and wanton eye be condemned, then that which causeth it, is much more condemned. This ought to be regarded; for light and foreign attire is a secret profession of an unchaste heart. Fourthly, mixed dancing of men and women, in time and measure, for therein is more occasion and provocation unto lust, then by the bare beholding of each other with the eye. Fifthly, evil company: so are the words of the Apostle Paul out of an Heathen Poet, Evil conuersings, corrupt good manners: which may well include that unseemly conversing of men with women, not warranted either by the general, or particular calling. Sixthly, the pampering of the body with dainty meats, or strong drinks; this was the sin of Sodom: and it is much more an occasion of lust, then the bare sight of the eye. Seventhly, Idleness and laziness, in not employing the body in some honest calling, for thereby also is lust incited.

And thus much of the meaning of this commandment, forbidding all occasions to adultery, under a lustful eye.

Now considering that a man is guilty of adultery, that useth the occasions thereof; hereby we may see, that we cannot excuse our selves from the breach of this law: for though we be clean from the bodily outward fact, yet who can say, My heart is clean? who is free from the occasions thereof? as from a wanton eye, vain apparel, wanton speech, intemperance, and the rest; all which makes us culpable of this sin: and therefore we must lay our hands upon our mouths, and condemn our selves of guilt before God; we must humble our selves, acknowledging our sins, and breaches of this commandment: and lastly, we must take heed of all occasions, that may move or incite us unto lust or wantonness.

The second point which our Savior Christ propoundeth, in the interpretation of this law, is this; that the lust of the heart, though it never come into act, is Adultery: now that we may know what our Savior Christ meaneth by lust, sundry points are to be handled: First, how lust can be a sin, considering it is only a hidden desire of the heart: Secondly, how lust can be a sin of the seventh commandment, seeing it is forbidden in the tenth: and thirdly, how great a sin lust is.

For the first, that lust is a sin, is thus proved: God's Law requireth obedience of the whole man, both in soul and body, and in every part, faculty, and power thereof; Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy strength: and that obedience which cometh not from the whole man, is sinful. Now when a man conceiveth unchaste thoughts in his heart, then his soul, and mind, & his affections, have not done their duty unto God; and so he sinneth in lusting.

Yet this doctrine was never received of all, but some have still excepted against it, and their principal reasons are two: 1. They say, lust is a natural inclination, desire, and appetite, which was in Adam before his fall, and so cannot be a sin? Ans. Lust or appetite in the heart, is not simply a sin; for so it is a natural desire, which was in our first parents in their integrity: but to lust after that which God forbiddeth, that is the sin; as for a man to lust after a woman, or a woman after a man, not being man and wife, which we see here Christ condemneth. 2. They say, God blesseth adulterers and fornicators in their lust, with the issue of seed in child-bearing, as well as man and wife, in lawful marriage; and therefore it cannot be a sin? Ans. In adultery two things may be considered; the unlawful lust of the heart, and the act of generation: now when God gives issue to adulterers and fornicators, it is no approbation of their sinful lust, but only a common blessing of natural generation, which is his own ordinance by creation: for howsoever God approves not of our sin, yet he preserves nature in sinful works. And thus we see that lust is a sin.

II. Point. How can lust be a sin of the seventh commandment, seeing it is directly forbidden in the tenth, for in this brief decalogue there is no needless repetition of anything? Ans. Lust is twofold, either without consent of will, as when unchaste desires come into the mind and heart, and are not entertained of the will, but be speedily checked so soon as they arise; and such lust is forbidden in the tenth commandment: or with consent of will, when a man is willing to entertain and cherish the unchaste thoughts that come into his mind; though he never put them into practice, and these are forbidden in the seventh commandment.

III. Point. The greatness of this sin of lust: This is here expressed by Christ, calling it Adultery before God; as if he should say, Look how great a sin bodily adultery is before men, who punish the same with death; even so great and heinous a sin before God, is the inward unchaste lusting of the heart, whereto a man gives consent of will, though he never bring it into action; for this he stands culpable of adultery before God, and shall therefore be condemned, unless he repent.

The use of this Third Point is manifold: First, hereby we may learn how to examine our selves by this seventh commandment; for our Savior Christ here teacheth us, that they which willingly retain unchaste desires with delight, though they never give their bodies to the outward act, are Adulterers before God: and therefore when we would examine our selves by this commandment, we must search our hearts, whether we have willingly retained therein any lustful thoughts; and if we have, we must know that we are guilty of Adultery before God. And because none of us are free from this sin, it must humble and cast us down before God, as breakers of this commandment.

Secondly, if the lust of the heart be Adultery before God, then we must with care and diligence learn the Apostle Paul's lesson, 2. Corinthians 7. 1. To purge our selves from all uncleanness both of flesh and spirit: that is, we must labor to keep our hearts and minds pure and chaste, as well as our bodies. And to induce us hereunto, consider the Reasons following: First, we all desire to see God, and to know his love in Christ, for our comfort in this life, and salvation forever: but without holiness and purity of heart, we can never see God, nor know the comfort of his love: for when a man defiles his mind, with unchaste thoughts, he deprives himself of the taste of God's favor, and of the experience of his love. Secondly, consider the state and condition of man's heart, by effectual calling; it is the dwelling place and Temple of the holy Ghost, (for when a man is in Christ, he liveth in Christ by faith, and Christ in him by his spirit:) now then look, as men use to trim up their dwelling houses, for the receiving of some noble guest, so ought we to keep our hearts pure and clean from unchaste lusts, that they may be fit habitations for the blessed spirit of God; but by unchaste lusts, we make the heart a stable for the devil, and a cage of all unclean spirits. Thirdly, if we suffer our hearts now to burn with fleshly lust, we make an entrance in them, for the burning of hell fire forever: for these two always go together, burning lust, and hell fire, (unless repentance come between.) And therefore, if we would escape hell fire, we must quench the fire of lust, and cleanse our hearts from this uncleanness. Fourthly, by profession we seem to be the members of Christ; and if we would be so indeed, then we must take heed of unchaste lusts, for thereby we pull our hearts from Christ, and knit them to an harlot. These and such like ••• sons, must move us to avoid all unchaste desires▪ and for the preservation of chastity in our hearts, these Rules must be observed.

First, the mind must be filled with godly meditations, and the word of God must dwell in our hearts plenteously: for unchaste lusts do therefore arise in our hearts, because we are idle minded, and empty of God's word: if that were truly engraffed in us, these wicked desires could not enter, or at least take no place in us. Secondly, we must often give our selves to the spiritual exercises of faith, repentance, and new obedience; as to the usual hearing, reading, and meditating in God's word, to the often receiving of the Lord's supper, and to continual prayer, not only publicly, but privately especially: for these confirm God's graces in the heart, and do even nippe in the head all ungodly motions whatsoever. Thirdly, we must use sobriety in meat, drink, and apparel: for ungodly lusts are kindled, fed, and nourished with too much pampering of the body: Sodom and Gomorrah, Admah and Zeboim sinned most grievously in this kind through fullness of bread; and therefore we must use a moderation in these things, that grace may be strengthened, and all evil lusts weakened in us. Fourthly, we must always be doing some good thing, either in our general calling of a Christian, or in our particular calling: yea, in our lawful recreation we must intend and practice good: for when men are idle, Satan fills their hearts with evil thoughts, and so defiles the same. Fifthly, men and women must not privately converse together, without warrant so to do, either from their general, or particular calling, so as with good conscience they can say, the Lord doth call them so to converse: for the mutual conversing of men and women, is the cause of many noisome lusts: and therefore neither men nor women without good warrant, should thrust themselves into such occasion of temptations. Remember what the Apostle saith, Evil conuersings, corrupt good manners. The Apostle Peter felt though smart of this boldness, though in another case: for coming to warm himself in Caiaphas hall, without good warrant so to do, when a silly maid demanded of him, whether he was not one of Christ's company, he denied him flatly, and that with cursing: and so many men and women conversing without warrant where they should not, do fall into many noisome sins; and when they think themselves most strong, then with Peter, have they the greatest falls.

In these two verses, our Savior Christ layeth down a most heavenly instruction, for the avoiding of offenses; propounding it by way of answer to a secret objection, which might be framed, by occasion of his former exposition of this seventh commandment; for having condemned the Adultery of the heart, declared by the eye, some man might say, What shall we do with our eyes, if an unchaste look be so dangerous? Our Savior Christ answers, If thy right eye cause thee to offend, pluck it out; Which words must not be taken literally, in their proper sense: for this is a Rule in the expounding of Scripture, that when the literal sense is against any commandment of the law, thē the words must not be taken properly. Now these words in their proper sense, do command a breach of the sixth commandment, which bindeth every man to preserve his own, and his neighbors life; and so no man can without sin pull out his eye, or cut off his hand.

By eye then, we are to understand, First, the eye of the body; yet not that only, but any other thing that is deer and precious unto us: as our eye, even our right eye is. If it cause thee to offend, ] that is, cause thee to sin, & to fail in the way of obedience unto God's commandments: Plucke it out, & cast it frō thee: ] these words are a lofty kind of speech, called Hyperbole, whereby thus much is signified: Restraine & govern it most carefully, though it be to thine own great pain, loss, and hindrance; For better it is for thee, that one of thy members perish, then that thy whole body should be cast into hell: ] These words contain a Reason of the former exhortation, to this effect; It is better for thee, to want the benefit and use of things most precious and deer unto thee, in this life, and so to be saved; then by having and using them, to perish forever: So that the true meaning of this place, is this; as if our Savior Christ had said, Go through the whole course of thy life, and take a view of all thy ways, and therein see what thing is an occasion of sin unto thee; that take heed of, and avoid, though the use thereof be most deer unto thee: for it is better that thou shouldest want the use thereof, and so be saved; then by it to perish eternally in hell fire.

Also if thy right hand make thee to offend, cut it off, for it is better for thee, &. Here the same exhortation and Reason is again repeated, which we must not think to be a thing needless and frivolous; for such Repetitions in Scripture have special use, to signify that the things so delivered, be of special importance, worthy all careful observation and obedience. Now by right hand, here is meant, anything that is most profitable unto us, what ever it be, if it cause us to sin against God, it must be avoided, and left off most carefully.

By this Exhortation of our Savior Christ, we are taught to carry a strict watch over all our senses, and over all the parts of our bodies, especially the eye and hands, that they become not unto us occasions of sinning against God: and for the government of the eyes, there be two special Rules; First, we must use our sight, that is, open and shut our eyes, in obedience unto God. Solomon giving Rules, for the well ordering of the tongue, sight, and foot, saith thus of the eye; Let thine eye behold the right, and thy eye liddes direct the way before thee: which words seem to carry this sense, That we should order our sight according to the strait Rule of God's word, for that is the way wherein we ought to walk. Now the necessity of observing this Rule, may appear by sundry examples: Eve’s looking upon the forbidden fruit, with desire to eat thereof, against God's commandment, was the door and entrance of that sin into her heart: was not Cham accursed for looking upon his Fathers nakedness? was not Lots wife turned into a pillar of salt for looking back towards Sodom? Fiftie thousand threescore and ten men of Bethshemish were slain for looking into the Ark of the Lord, against his revealed will: by all which it is plain, that we ought to use our sight in obedience to God: for which end, it will be good before we look on anything, to consider whether the same will be for God's glory, the good of our selves, & of our brethren; if it be, we may use our sight; if not, we may not use it.

Secondly, we must make our eyes, not the weapons of any sin, but the instruments of God's worship and service. This we shall do, if we employ them thus: 1. In beholding God's creatures in heaven and earth, that in them we may see God's glory, wisdom, mercy, power, and providence, and thereby take occasion to magnify the name of God. 2. In beholding God's judgments very wishly and narrowly, that therein we may see his justice and wrath against sin, and so be humbled in our selves, and terrified from sin. 3. In beholding of the Elements of God's Sacraments, especially the bread and wine in the Lord's supper, which be visible words, wherein we may see our Savior Christ, as it were crucified before our eyes. 4. In using them as instruments of Invocation, by lifting them up to heaven, to testify the lifting up of our hearts unto God. This use of the eyes nature teacheth us; for whereas other creatures have but four muscles in their eyes, whereby their eyes are turned round about, man only above them all hath a fifth muscle, whereby his eye is turned upward towards heanen. And this which is said, for the well ordering of our eyes, must be observed in the rest of the senses, and in all other partes of the body; they must all be employed and set a work in obedience to God, and continually observed, that they become not the weapons of sin, but the instruments of his glory.

Secondly, this Exhortation of Christ, must teach us to avoid all the occasions of every sin, though it be with great loss unto our selves, in the things of this life. This is the chief point that our Savior Christ aimeth at in this place, and therefore it ought with special regard to be learned, and remembered. Mans nature is like unto dry wood, or towe, which will burn so soon as fire is put unto it; give a man the least occasion of any sin, and he is as ready to commit it, as dry wood is to burn, though thereby he do as much as in him lieth, to cast away his own soul forever. Look therefore, as Mariners on the Seas, have constant and continual care to avoid both rocks and sands, whereby they may suffer shipwreck; so must we most warily avoid the occasions of every sin. A most worthy example hereof we have in Moses, who was brought up in Pharaohs Court, till he was forty years old, where he enjoyed all earthly pleasures and honors that his heart could wish; and so might have continued if he would, for he was the adopted son of Pharaohs daughter: but yet Moses left them all, and chose rather to suffer affliction with the people of God in Goshen, then to enjoy all the pleasures of Egypt. And this he did, because they were but the pleasures of sin, which he could not enjoy, unless he would forsake the true fear and worship of God, and all good conscience: & his example we ought to follow.

Now that we may avoid all the occasions of sin, and so put in practice this wholesome precept of our Savior Christ, I will here entreat of the occasions of sin, and show withal, how they may be avoided.

By occasion of sin, I mean anything that either of it self, or by man's abuse, becomes offensive, and provoketh unto sin. In this large acceptance, an occasion of sin extendeth it self, not only to such things as are evil, but even to things good and commendable in themselves, which by man's abuse, cause transgression against God. Occasions of sin are twofold; either given or taken. An occasion given, is that thing, either word or action, that is evil in it self, the speaking or doing whereof, stirs a man effectually to sin. Occasions given are twofold; either of one man unto another, or of man unto himself. The occasions whereby one man may provoke another to sin, are many; I will reduce them unto six heads. The first is, bad counsel, whereby one man persuadeth another unto sin. This is a great cause of much evil in the world: thus came the fall of our first parents; for Satan persuaded Eve, and Eve her husband: thus came the crucifying of the Lord of life; for the high 'Priests and Rulers persuaded the people to ask Barabbas, and to destroy Jesus. Hence cometh seeking unto wizards; one friend persuades another, for their outward good, as they think: yea, from this bad counsel comes the common neglect of all good duties in God's worship.

The second is, consent or approbation of sin, and it is twofold; secret, or open: Secret approbation and consent is, when men see sin committed, and are not grieved thereat; for this cause the Apostle Paul checketh the Corinthians, that they were not sorrowful, but rather puffed up at the fact of the incestuous man: whereby they did in some sort hearten him in his sins: this is a great occasion of sin in our days. The Prophet David was of another mind, his eyes gushed out rivers of tears, because men brake God's laws. Open approbation of sin is, when men do openly countenance sinners, and lewd persons, which make profession of bad practices; this is a great occasion of many horrible impieties: hereby the hands of the wicked are strengthened in their wickedness, as the Lord complaineth: and this is the sin of this age; for who is so bad, that hath not some patron of his evil, and some back friend to sooth him in his sin, which makes sin shameless, and sinners impudent? But all God's children must follow Elisha, who in great fervency of spirit told Jehoram to his face, though he were a king, that if it had not b • ene for the preseuce of good King Jehoshaphat, he would not have looked towards him, nor seen him: the Lord himself will not take the wicked by the hand, neither can he endure, that his children should help the wicked, or love them that hate the Lord.

The third occasion given, is provocation unto sin, when either by word or deed, men excite or draw on others to some evil; as unto anger, revenge, hatred, to drunkenness, or such like; and this is a common fault of those that delight in drunken fellowship.

The fourth occasion is, neglect of good duties unto our brethren; as of exhortation, admonition, instruction, or rebuke, Joshua 7. Achan stole the execrable thing for himself alone, & yet all the people are charged with that fault, and punished for it: the cause was, their neglect to keep one another from that sin, according as God commanded thē. chap. 6. 18. This is a great occasion of impiety among us; if neighbor would admonish neighbor, and one brother another, sin would not be so rife as it is. But this duty is not only neglected of private men one to another, but of public persons, who are more bound unto it. The Magistrate is negligent in punishing, and the Minister in reproving sin: and the master of the family careless in reforming those that are under him, which causeth sin to abound.

The fifth occasion given, is evil Example in the practice of any sin whatsoener, which may be known: this is most dangerous, like unto wild fire that inflameth all places whereon it lighteth. The truth hereof appears among us: for let any one man or woman take up a new fashion in attire, and presently the same is generally received: let a man invent or sing a lewd song, and presently it is learned of all, even of little children that can scarce speak: whence also comes it, that crawling infants should swear roundly, and frame themselves to all impiety, when they cannot speak readily, but from the bad example of their Elders, with whom they are brought up? Now among all men, their bad example is most dangerous, who make the greater profession of Religion. They are like false lights upon the shore, which lead the shippesvpon the sands. And therefore such as show any care or forwardness in holy practices of religion, must have special watch over all their ways, that (if it be possible) they may be blameless both in word and deed: for all men have an eye at them, and the wicked would gladly spy holes in their coat.

The last occasion given is, the private slandering of God's Ministers, and the disgracing of their Ministry: this is an offense as general as the rest, and it causeth many to contemn the means of their salvation. When men meet together, their common talk is of the Ministers, and of their doctrine, not to be edified by mutual conference, but only to disgrace their persons, and to make their ministry contemptible; but they little know what mischief this causeth, and therefore it ought to be avoided.

These are occasions of sinning given by one man to another: for the avoiding whereof, which is the plucking out of the eye, and cutting off the hand here commanded, this Rule must be observed: We must hate and eschew the occasions of sin as deadly poison: and esteem those persons that give them unto us, in that regard, as ill as the devil. Thus Christ dealt with Peter his own disciple, when he went about to hinder him from doing his Fathers will in suffering for our sins; saying, Come behind me Satan; considering him in that action, as if he had been the devil himself: for we must know, that the devil comes not openly unto men, but cunningly conuaies himself in these occasions of sin given by others, that thereby he may enter into them for the destruction of their souls: we therefore must endeavor as Paul did, To keep a good conscience in all things: that is, to keep our selves pure and uncorrupt from all the occasions of sin in the world: with a watchful eye against offenses must walk on, in that way that leadeth unto life, eschewing these stumbling blocks which the devil casts in our way by other men: and so shall we obey this good counsel of our Savior Christ.

The second kind of occasions of sin given, are those which a man gives unto himself: and they arise either from his affections, or from his imaginations: from man's affections arise so many occasions of sin, as there be corrupt affections in him; as from corrupt desire ariseth covetousness, which is so great an occasion of sin, that the Apostle calls it the root of all evil. This draws man's heart so much to the world, that he can spare no time for the means of his salvation; herewith he is so choked, that he never thinketh of repentance, till the last gasp. Such another occasion of sin, is pride of heart, whereby many give themselves so much to the garnishing of their bodies, that they neglect their souls altogether. The like is self-love, whereby men overweening their gifts, think not themselves honored according to their desert, and so through discontent give themselves to plotte and practice much mischief, for the advancing of their estate. Of this sort are the Romish Priests and Jesuits, as their manifold dangerous attempts against our Church and State do evidently declare. And thus we might run through all the affections of man's heart, showing that the corrupt motions thereof are the cause of much sin unto him, and a most dangerous means for the ruin of his soul.

In regard whereof here also we must snew, how this eye may be plucked out, and this hand cut off: that is, by what means we may reform our hearts, and stay the rage of our affections, that they cause us not to sin. The way is this, we must mortify and crucify our unruly affections and corrupt desires. And for this ende we must put in practice three duties. First, we must believe that we are crucified with Christ; that is, as we conceive our selves to be in Christ by faith, whereby we have communion with him; so we must conceive that this communion with Christ, is in his death and burial, so as our sinful nature, with all our corrupt affections, were nailed to his cross and buried in his grave, as the Apostle shows at large, Rom. 6. 3, 4. &c. Now when this persuasion shall take place in our hearts, it will by God's grace keep us from yielding to corrupt motions and desires, and move us to labor to subdue them daily: for herein stands our assurance that we have fellowship with Christ, when we have fellowship in his death. And therefore as we see malefactors to cease from stealth and robbery when they are once hanged; so we being crucified with Christ in respect of the old man, must not suffer the same to rule in our affections, or to have force in our members: knowing (as the Apostle saith) that our old man is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin: and, they that are Christ's have crucified the flesh, with the affections and lusts thereof: whereupon he bids us think, that we are dead to sin, meaning with Christ, and so cannot live therein: S. John saith, he that is borne of God, sinneth not, because the seed remaineth in him: that is, true faith assuring the heart that all the benefits of Christ's death and passion belong unto him; whereof this is one, that in our nature he suffered death upon the cross, that we by the power of his sufferings might have sin crucified in us, so as it should not reign in us to bring forth fruits unto death. Secondly, we must remember God's commandment forbidding every sin, and every wicked lust and affection; and withal we must apply the threatening of his wrath against the same, that thereby our flesh may be subdued. Thirdly, we must strive against our corrupt motions and affections, not giving them liberty to bear sway in us, but ruling them by meditating in the word of God, and by prayer for strength of grace to overcome them all; dealing with them as parents do with knives, turning the edges of them before they leave them in the hands of their children, least they be hurt therewith: as if our love be set upon the world, we must labor to set it upon Christ and his righteousness; and if our hatred be against our brethren, we must labor to set it upon sin, and so for every affection, as joy, fear, &c. we must so keep them to their right objects, that they may rather further us in well doing, then become in us the occasions of any sin against God.

The second kind of occasions of sin which a man giveth to himself, arise from his mind and imagination: And they are many, I will only note three. The first, is an inward conceit of perfect knowledge, touching man's duty to God, and the way of his salvation: that this is a common conceit in the hearts of the ignorant especially, may appear by this common speech of theirs; that they know as much as any Preacher can teach them: for the sum of all (say they) is, to love God above all, and my neighbor as myself, & to believe to be saved by Christ: now this they know as well as the best; and hereupon they become contemners of the preaching of the word, the ordinary means of their salvation, as of a thing needeles and superfluous. This conceit is common among us, and doth much hurt to many a man's soul.

The way to cut it off is this; the vain man that is puffed up with this conceit, must examine himself touching his knowledge, whether it be sufficient to his salvation. And for this ende he must make inquiry in himself for these two things; first, whether he see his own natural blindness, and whether he be moved thereby to labor for the knowledge of God and of his will; where this is wanting, there is nothing but a vain conceit of knowledge: Secondly, whether his knowledge be joined with conversion of heart from sin unto God, and with reformation of life from evil to good. This change of heart and life goeth with all saving knowledge. Now if these be wanting (as undoubtedly they are in all vain persons) then is their knowledge so far from being saving knowledge, profitable to salvation, that it rather turneth to their deeper condemnation.

The second Imagination in man, occasioning him to sin, is the persuasion of his strong faith. The more ignorant sort that want both faith and repentance, will thus brag of their strong faith; that no evil company can hurt them, and hereupon they take occasion to live as they list. But that this is a vain presumption may hereby appear; because true faith purifieth the heart, and strengtheneth a man in life to avoid sin, yea, it ministereth sweet comfort towards the time of death. But usually these men that brag and boast so much of their faith, are corrupt in heart, sinful in life, and fearful in their death; many times despairing of God's mercy, as lamentable experience oft times teacheth.

The way to cut off this occasion of offense is this; to make trial in our selves whether our faith be true and sound or not. This will appear two ways: First, by the beginnings and degrees of the works of the spirit, which go before a true and lively faith, which be three; first, a true sight of our sins, with an apprehension of the wrath of God due for the same; secondly, a true sorrow and grief of heart for offending God by these our sins; and lastly, an hungering and thirsting after the mercy and grace of God in Christ, above all worldly things: where these things are, there is grace; but where these are wanting, there is no true faith, but a vain presumption, Secondly, faith will appear by the work of love: for in love will faith bring forth all the duties of the moral law, both to God and man: for faith worketh by love, and love is the fulfilling of the law, Rom. 13. 10. Now all such persons as stand so much upon the strength of their faith, shall soon find, if they examine themselves by these two Rules, that they have nothing in them but a vain presumption, which will turn to their deeper condemnation, unless they repent▪ and get true faith.

The third Imagination causing a man to sin, is a thought of security, whereby he puts far away the evil day; persuading himself that though God will come in judgment against sin, yet it is far off. This was the wicked thought of the Jews, who said; the visions shown to the Prophets, were of times a far off, and for many days to come. This conceit is naturally bred in every man, and is the occasion of many foul sins: Math. 24. 48. The evil servant said in his heart, my master doth defer his coming, and thereupon he takes occasion to smi • e his fellows, and to live lewdly. Isa. 28. 15. The wicked say, they have made a covenant with hell and death, and though a scourge run over, and pass through, yet it shall not come at them. And the ungodly that walk after their own lusts, say, Where is the promise of his coming? And is not this wicked thought rife among us? for God hath now a long time called us to repentance by the preaching of the Gospel, and because it takes no place in our hearts, he sends upon us his heavy judgments, as plague, famine, rumors of wars; but yet all this have not caused us to meet the Lord: generally that complaint of the Prophet may be applied unto us, No man saith, what have I done? now the cause hereof, is this wicked conceit, whereby we think the evil shall not come not hasten for us. In this regard we are like the men of the old world, who would not believe Noah, though he preached unto them both by word and deed; and so they knew nothing till the flood came and took them all away: so fearful is it, to put away from us the threatenings of God's judgments. And yet this sin takes place not only in the ignorant, but many times in the hearts of God's children.

The way to remove this wicked conceit is, to esteem of every present day, as the day of our death, or of the last judgment, and so accordingly, to prepare our selves to die, and to meet God in judgment every day. This thing Moses aimed at, when he prayed God to teach him and his people s • 〈◊〉 number their days, that they might apply their hearts unto wisdom▪ for this persuasion of long life, moves many to give themselves to the sins and vanities of this world excessively: we must therefore shake off this vain persuasion, and every day prepare our selves for death, and for the day of judgment; so shall we number our days aright, and apply our hearts unto wisdom: for this is true wisdom in man, rightly to consider his latter ende. And the more nearer doth this duty concern us, because of the continued intercourse of God's judgments upon us, in famine, plague, and pestilence, &c. which plainly argues, that more heavy judgments are to ensue, unless we prevent the same by speedy and true repentance.

Having thus shown, what be the occasions given whereby men are drawn to sin, I come to occasions taken. An occasion of sin, or, an offense taken is, when a man of a good thing frames that unto himself which causeth him to sin against God; and so as much as in him lieth, to cast away his own soul. These occasions taken, arise especially from four heads. First, from the Scripture: secondly, from the doctrine of the Church drawn out of Scripture: thirdly, from the state of the Church: and fourthly, from the state of the wicked. For the first: though the word of God be most perfect every way, both for matter and style, yet hence do many take offense, and that two ways principally; partly from the plainness and simplicity of the Scripture, and partly from the contents thereof. For the first, it is most true, that the Scripture style and phrase in many things, is plain and familiar even to the capacity of the simple; yet this is no disgrace to Scripture, but rather an honor, which more setteth out the Majesty of God's word. And yet hereby many take occasion to contemn it, esteeming the study of Scripture too base and shallow, and the knowledge thereof, too plain and familiar for their fine wits; whereupon some give themselves to other studies and courses, which might glorify God in this calling. Others also, though they addict themselves unto Divinity, yet they more employ themselves in the writings of men, for their private studies, then in the word of God; and in their public Ministry, they more affect the ostentation of human wit, eloquence, and learning, in multiplicity of reading, and set words and phrases, in diverse languages, then that plain evidence of the spirit, which the Apostle Paul so much commends. This also is a great fault in many hearers, that they are more delighted with the vain conceits of men in preaching, then with the pure and plain word of God, counting basely of that Sermon, wherein the Prophets and the Apostles are only quoted, but highly advancing that Sermon for deep learning which is stuffed out with Fathers, Schoolmen, Poets, and such like.

To cut off this offense: First, the will of God must be considered, for the penning and preaching of his word, in plain and simple manner! for herein is that true, that God hath chosen such things, as to the world are foolish, weak, vile, and despised, to confound and bring to naught the wise, and mighty things of the world: and hereby also it is made evident, that the faith of God's elect, doth not consist in the wisdom of men, but in the power of God: again, the preaching of the Gospel, with the wisdom of words, makes the cross of Christ of none effect: let no man therefore deceive himself, for the foolishness of God is wiser then men, and the weakness of God stronger then men. Again, he that doth exercise himself in the word of God either privately or publicly, must labor thereby to see his own sins, and God's heavy judgment due unto him for them; and so will he begin to reverence God's word, as the only means of true comfort. The woman of Samaria, at the first began to cavil with Christ, when she heard him talk of the water of life: but so soon as he discovered her sin to her conscience, telling her she had had five husbands, and he whom she now had, was not her husband; then she left off to cavil, and honored him by believing his word, and causing others to come and to believe in him. The Jews made light of the giving of the holy Ghost unto the Apostles at the first; but when Peter had pricked their hearts, they sought unto the word, and received it with gladness: so the Jailor, though over night he dealt unkindly with the Apostles putting their feet in the stocks in the dungeon; yet being stricken with a fear, by the opening of the prison doors, he then fell down before them trembling, and asked what he might do to be saved.

Secondly, others take occasion of offense from the contents of the Bible; as when they read of the Miracles wrought by the Prophets, by Christ and his Apostles; they say, the like may be done by Magicke, and so blasphemously do father upon the Scripture that most wicked practice of sorcery; like to the malicious Jews, who said of Christ, that he cast out devils by the power of Beelzebub, Luk. 11. 15. Others deny the History of Moses to be true, by reason of Noah's Ark, which (they say) as it is described for quantity could not contain a couple of every kind of creatures, with provision and fodder for them, for a whole years space: of this opinion was Appelles an ancient heretic in the primitive Church: and many upon these occasions have become Atheists, denying the truth of God's word to their damnation. To these I answer; first, for the Miracles, that no creature, men, or Angels, is able to do such works, as are recorded in Scripture, to be done by the power of God: John. 9. Christ opened the eyes of one that was borne blind. The devil by his skill, and man by Art can do much in curing blindness, caused by wounds and diseases, but no power of nature, nor of magic, no not all the power of all Angels, is sufficient to procure sight to one that was borne blind; that must be done by a power creating, which is in no creature. Again, as Histories record, the devil is able to enter into a dead body, and cause it to move, and can speak in it; but to raise up one to life that had been dead four days, as Christ did Lazarus, is a work that all the devils in hell, nay all the Angels in heaven, are not able to do. And for Appelles the heretic, who took occasion from Noah's Ark to condemn the books of Moses: the answer made to him in the Primitive Church may serve the turn; to wit, that it was in quantity sufficient to contain couples of all kinds of creatures, and provision for them for a whole years space: for to omit the height and breadth of it; it was three hundred cubits long, and every cubit (according to the ancient measure) contained nine foot, which in all came to the length of half a mile and more. Again, others say, that though every cubit had been but one foot and an half long (as our cubits are) yet having three lofts, it was of sufficient bigness to contain all kinds of creatures by couples, and provision for them for a years space. But yet put the case that we could not tell, how an Ark should be made great enough, to contain couples of all kinds of creatures, and provision for them; should we thereupon take occasion to condemn the books of God that record the same, and the thing it self? God forbid: nay rather, we must hereby learn to acknowledge and confess our own blindness, and the shallow reach of our understanding, and so admire the wonderful work of God.

The way to cut off this occasion of offense, taken from the Scripture, is, first to observe, that (howsoever nothing is more repugnant to our nature then the word of God) yet the same word of God hath more prevailed with many men's hearts, to win the same unto it, then anything in the world besides could ever do. Human writings are far more plausible to natural men, then the holy Scriptures of God: for the wisdom of God in Scripture is esteemed foolishness to man's natural reason; and yet who did ever cleave so fast to the writings of men, as God's children have done to the word of God, for the testimony whereof they have been and are content, to live and die? This thing argueth plainly, that there is in Scripture a divine power, for if it had been from man, and against his nature as it is, man would have contemned it.

Secondly, this must be considered, that the penmen of holy Scriptures, both the Prophets and Apostles, have recorded their own faults in penning of it, which plainly argueth that they were penned by holy men of God, according to the direction of the holy Ghost, and are not the inventions of politique heads to keep men in awe: for then the Authors and penmen thereof, would rather have concealed their own faults, then have published the same in their own works to their discredit. Lastly, consider the subject and matter of the whole Bible: to wit, Jesus Christ, who therein hath professed himself to be the Son of God: now if Christ had not been very God, and yet should have taken that honor unto him, then the like judgments would have befallen him that befell others for the like offense: for none ever took that honor unto them, who were not grievously punished. As was Adam in Paradise, for seeking to be like unto God: and Herod, for receiving and applying to himself, the blasphemous praise of the people, crying, The voice of God, and not of man: but howsoever most fearful judgments befell God's enemies, that thus sought to rob him of his honor; yet Christ's ende was glorious and blessed: which may move us to think highly of Scripture, as of the word of God.

The Second head from whence offenses are taken, is the doctrine of the Church, grounded on the word of God. The offenses hence taken are manifold: first, from a supposed newness of our doctrine: this is taken of the Papists, and especially of our own Recusants: for they say our doctrine is but of fourscore years continuance, since the days of Martin Luther: avouching also that for the space of fourteen hundred years, we cannot bring record of any Church that held and professed the doctrine, which we now teach and hold.

Now for the avoiding of this offense, two points must be remembered: I. that the doctrine of our Church for the substance thereof, is the doctrine of the Prophets and Apostles, Act. 2. 42. the doctrine taught by the Apostles concerning Christ, is made the foundation of the Church, and look where this doctrine is rightly held and confessed, there it is an infallible note of a true Church. Again, the Apostles to justify their doctrine, had recourse to Moses and the Prophets, as we may see in the Acts of the Apostles in sundry places: now the doctrine touching Christ held and received in our Churches, is confirmed by the testimonies of the Prophets and Apostles, and therefore for substance and doctrine is theirs. Secondly, we must know, that for the ground and foundation of Religion, our Churches agree with the Churches after Christ, which continued for the space of six hundred years: for we do not only allow of the Apostles Creed, but of the four general Councils, and of their Confessions and Creedes, and that in the same manner and sense which they did; so as the religion of our Church is unjustly slandered to be new.

The second offense taken from the doctrine of our Church, is from the supposed strictness and rigor thereof: we teach indeed, that a Christian man must wholly deny himself, his own will and desires, and resign himself wholly unto Christ, to be guided by his spirit, according to the direction of his word. Now hence some would gather, that our doctrine permits not a man to laugh, or be merry, or to do anything for his own delight; and hereupon they grow to contempt of Religion, counting the profession and practice thereof preciseness; and therefore will not be bound unto it, but live as they list: and this is common among us.

The way to cut off this occasion of offense, is twofold: 1. we must know, that by the doctrine of our Church, it is lawful for a man to be merry, so it be in the Lord: Philip. 4. 4. Rejoice in the Lord always (saith the Apostle) again I say rejoice: Psal. 104. 15. God causeth wine that maketh glad the heart of man, and oil to make his face to shine, and bread to strengthen his heart. Again, God doth put most glorious colors, and delightsome smells into the flowers of the field, no doubt for this ende that man might take his delight therein: yea, besides the skill of music, God hath given to many a man, a voice more sweet and pleasant then is the sound of any musical instrument, which were to no ende, if a man might not therewith cheer up his heart in a moderate delight: nay, laughter it self is the gift of nature, which was in Adam before his fall, and therefore is lawful. But yet I say, man's rejoicing must be in the Lord, to cut off many abuses of delight: for first, there be many that cannot be merry, but in the practice of some sin; if there be a thought of God or of his word, all their mirth is quasht. But we must endeavor our selves so to rejoice, that God may approve thereof. Again, I say, in the Lord; because sin will soonest prevail with a man, when he gives himself to delight and pleasures. This Job knew well, and therefore while his sons feasted each other, he offered sacrifices for them particularly every day: for (saith he) it may be my sons have sinned and blasphemed God in their hearts.

The second way to prevent the taking of this offense, is to resign our selves wholly unto God, that he may do his whole will in us and upon us; so Christ said to his Disciples; If any man will come after me, let him deny himself, take up his cross, and follow me: that is, wholly resign himself to be guided by me: and Math. 13. 46. he that would get the precious pearl, must sell all that he hath and buy it. Rom. 12. 1. We are desired by the mercies of God, to give up our selves, both souls and bodies unto God: whereby we may see, that we have just cause to bewail the case and condition of all such, as count religion preciseness: for they are like unto Ananias and Saphyra, who brought part of the sale of their possession unto the Apostles, and said it was all: so these men look to be saved by Christ, they hear his word, and receive his Sacraments, and therein make as high a profession as any can do; namely, that they will give themselves wholly to Christ: but when they are out of the assemblies, they show themselves to have dissembled with God: for they practice no such thing as they made show of: and therefore they may justly fear, least that befall them in their souls, which befell Ananias and Saphyra in their bodies, even sudden death: for they are liars unto God himself.

Thirdly, others take offense at the cross, which accompanies the sincere profession of true Religion: many like well of the doctrine of our religion, but yet they are loath to embrace, and to profess the same, least they should be reproached for it in the world.

The way to cut off this occasion of offense is this, we must remember that the cross endured for the Gospel sake, especially if we profit by it, is an infallible mark of a child of God. Heb. 12. 17. If ye endure chastening, God offereth himself unto you, as unto sons: for what son is it, whom the father chasteneth not? In reason we find this to be true: for say that two children be fighting in the street, and there comes a man who taketh one of them and beateth him, but the other he lets alone: will not all men say, that the man is father to the child whom he beateth? even so the Lord for our nurtering, will send crosses upon us, when we embrace his Gospel: now if we shall profit by his corrections, and learn thereby to humble our selves under his mighty hand, then we begin to receive assurance of his fatherly dealing towards us his sons and daughters: and therefore we must be so far from being hindered in the course of our holy profession by reproaches and crosses, that they must be means to encourage us therein. I am. 1. 2, 3.

As from the doctrine of the Church in general, so from the parts thereof, do many both learned and ignorant take occasion of offense; as first, from the doctrine of God's predestination, whereby we teach that God hath decreed the condemnation of some. This doctrine many do renounce, as a doctrine of cruelty, and thereupon frame unto themselves private opinions, which will not stand with the word of God.

The way to avoid this occasion of offense, is this; First, to grant unto God himself so much in this case, as we will yield to mortal man in the like. Among our selves we allow of this liberty one to another, that a man may kill a fly, or a worm; and for his lawful use and pleasure, kill sheep, oxen, and other creatures, and yet be a merciful man: shall we not then allow unto God, that he may glorify his name, in the just and deserved condemnation and destruction of his creature? This is less then we grant to men, for a worm is something unto man; but a man is nothing in respect of God. Again, among our selves, in some things we give liberty one to another to do as we will, and yet think the action just and lawful; much more then ought we to give freedom of will unto God in all his actions, without conceit of cruelty in any one of his works; for all his works are done in equity. Secondly, it must be remembered, that we teach not, that God doth simply ordain some men to hell fire: but touching reprobation, our doctrine is this▪ that God hath decreed and purposed to glorify his name, in the due and deserved condemnation of some: for in • an • reprobation? God hath two actions: First, he decrees to pass by some men, without showing his eternal mercy unto them, and only to declare his justice upon them; then after he decrees, when they are by themselves fallen into sin, to inflict upon them deserved condemnation for the same.

The unlearned also, from this doctrine of Predestination, take occasion of most fearful falling; for thus they reason: If I be predestinate to salvation, I am sure to be saved, let me do what I will; and if I be predestinated to condemnation, I am sure to be condemned, though I live never so godly; for God's decree changeth not, and therefore I will live as I list. Thus do desperate persons embolden themselves to sin, and to cast away their souls.

The way to cut off this offense is this; they must remember, that in God's decree, the ende, and the means that bring men to that ende, go always together: and therefore, that such as are ordained to salvation, are ordained to the means thereof; namely to vocation, justification, & sanctification, Rom. 8. 30. The end and the means in God's decree must never be severed: Now righteousness and holiness in Christ, is the means whereby God hath decreed to bring men to salvation: and therefore they sin grievously, that upon the immutability of God's decree, take occasion to live profanely. Hezekiah is▪ sick unto death▪ yet God promiseth to add unto his days fifteen years: now if Hezekiah had consulted with these men, they would have told him thus; be of good cheare O King, neither eat nor drink, nor use anything to cure thy sore, or to preserve life: for thou shalt certainly live fifteen years; God hath said it, and it must be done: but Hezekiah taketh no such course: nay, he useth the means both to cure his sore, and to preserve his life. And so did Paul, for his own and others preservation, keep the mariners in the ship, who were the means upon the sea to bring them safe to land, though God had given unto him all that sailed with him.

The second special doctrine of the Church, whereat some take occasion of offense, is concerning the fall of Adam: for we teach, that God in some sort decreed his fall: whereupon some object, that we make God the author of sin, considering his decree is unchangeable. Now to prevent this offense, two Rules must be remembered: I. that God's will may be distinguished. It is either general, or special. God's general will is that, whereby he willeth that sin shall be, by his just permission. But God's special will, is the approving will of God, whereby he taking pleasure in anything, will have the same done and brought to pass. Now we say not, that God willed Adams fall by his approving will, but only by his permitting will; because it was good in regard of God, that man should fall. II. We must remember, that God's decree went before Adams fall, only as an antecedent, not as a cause thereof: for the unchangeable decree and will of God takes not away the liberty of man's will, or of the second causes, but only inclineth and ordereth the same, as the first and highest cause of all.

The Third special doctrine of the Church, whereat offense is taken, is this, That man of himself can do no good, but all goodness and grace in man come from God. Hence our common people take occasion of looseness of life: for tell them that they must repent and believe, if they will be saved; their answer is, that they do it so well as God will give them grace; all goodness (say they) must come from God: yea, the wiser sort amongst us will not stick to lay the fault of their loose life on God, who gives them no more grace. But for the avoiding of this occasion of offense, we must know; that when we are not able to do our duties as we ought, and to pray, to repent and believe as God requireth, the fault is in our selves, and not in God: for we were created righteous in Adam, and in him, had power and grace to have done whatsoever God required at our hands: but Adam lost this power through his own default; and we in him lost it also: and therefore our inability cometh from our selves. Again, we must consider that God gives grace indeed, yet not miraculously in Ale-houses and Taverns, but then when men use the means to come by grace, and do that which by nature they are able; that is, come and hear the word attentively, endeavoring to believe and to obey the same: for though the good usage of the gifts of nature cannot merit any grace, yet ordinarily we may observe, that in the use of means is grace received: Act. 2. 41. At one sermon there were converted three thousand souls, among the rebellious Jews: Act. 16. 14. Lidias heart was opened in hearing Paul preach: and ordinarily men are converted in the means: for faith cometh by hearing the Gospel preached, Rom. 10. 17.

The last point of doctrine, from whence many take occasion of offense, is the doctrine of Justification by faith alone, without works. Hence the Papists condemn our Church as an enemy to all good works: and many hereby take occasion of a lewd life, because good works must not justify them before God. Now to cut off this offense, we must hold and know, that good works and faith are disjoined in the work of our Justification before God; but they are conjoined in the whole course of our lives and conversation, both before God and man. No work in man but faith is required to his Justification, though in God there be respect to his own free mercy, and to Christ's merits: but in our lives faith and works must go hand in hand together. Now that these may thus be well distinguished, I show it plainly: In the fire is both heat and light, yet in the warming of the body the heat hath force only, and not light, though to many other uses it serve necessarily; even so in a child of God are required both faith and works, but to justify him faith only is required, though works be necessary thorough his whole life: for they justify us before men, and win unto us a testimony of our justification before God, not only in our own hearts, but from the Lord, I am. 2. 21. and therefore we must not content our selves with a faith in speculation, void of works; but within the compass of our callings, do what good we can for God's glory, and the comfort of our brethren.

The Third head from whence offenses are taken, is the state of the Church: first, in regard of the wants that be in the Church, and namely in this our Church. Hence sundry men take occasion to condemn our Church as no Church, our Sacraments as no sacraments, our Ministers as no Ministers, and our people as no Christians; and therefore do separate themselves from our Church, as being no true members of the Church of God. To prevent this occasion of sinning, three Rules must be observed: first, that to believe and confess the doctrine of salvation, taught and delivered by the Prophets and Apostles, is an infallible and inseparable note of a true Church of God: for God's Church is nothing else, but a company of God's people, called by the doctrine of the Prophets and Apostles unto the state of salvation. This doctrine is the seed of regeneration, whereby men are begotten unto Christ; and it is that s • ncere milk whereby they are fed and nourished unto eternal life. Now I say, that this our Church of England (through God's mercy) doth maintain, believe, and profess this doctrine of the Prophets and Apostles: for the proof hereof, let him that doubteth have recourse to our English confession, and to a book entitled, the Articles of Religion established in the Church of England; in which are set down the foundations of Christian Religion, allowed and held by all Evangelical Churches. And further to show that this our profession is not in hypocrisy, but in truth; this our Church is ready to maintain and confirm the same doctrine by the shedding of their blood, against all foes wha • soever; and this thing indeed hath been the only cause of all our disse • tions with the Church of Rome: whereupon we see there is just cause our Church should be reputed the true Church of God, and a good member of his Catholic Church.

Secondly, observe the practice of Christ and his Apostles towards the Church of the Jews, which in their time without all doubt, was exceedingly corrupt: for the office and place of the high Priest was bought and sold, and through ambition and covetousness became annual; y • a, there were two high Priests together at one time: all which were against God's ordinance. Again, the Scribes and Pharisees which were the Doctors of that Church, erred in some fundamental points of doctrine, teaching Justification by works: and withal they greatly corrupted the law of God, both by their doct • ine and traditions; and the Temple became a den of thieves: and yet for all this, Christ did not separa • e from that Church, neither taught his Disciples so to do; but was present at their sacrifices and assemblies, and kept his Passover with them: and so did his Apostles, till they saw them of obstinacy and malitiousnes refuse the grace of God, off • red unto them in the ministry of the Gospel. Now their example must teach us, that so long as our Church holdeth Christ, we must esteem it to be the Church of God, and not for some wants thereof depart from it.

Thirdly, all the reformed Churches in Europe do with one con • ent, honor our Church as a true Church of Christ; now their judgment is not slightly to be regarded, but to be preferred far before the rash opinions of private men: for the Church hath a gift of discerning in weighty ma • ters; she can judge of books of Scripture, which be authentical, which not; she can judge of spirits, and of doctrines; and therefore also can judge what company of men is a true Church, and what is not: and this their judgment also must confirm us in this truth, that this our Church is a true member of God's Catholik church. Now whereas some allege the wants of our Church, to make it no Church: I answer, though I will not excuse any default in it, wherein i • is wanting, to that which God's word requireth, but rather desire, that the righteousness thereof may break forth as the light, and salvation thereof as a burning lamp; yet this may be said in behalf of our Church, that the wants thereof are not such as do anyway rase the foundation of religion, or of God's holy worship, and so cannot make it to cease to be a true Church, and therefore none ought to separate from it for such wants: and yet this hindereth not, but that God's servants may in a godly manner desire the Reformation of things that be amiss: for a good Church may be bettered; and we ought to strive after perfection.

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

For the avoiding of this offense we must know; that though men dis • er in sundry opinions in the true Church of God, yet they all agree in the Articles of faith, and in the foundation of God's worship: their difference is in matters beside the foundation, and therefore it must hinder none from receiving and embracing true religion. Again, it is God's will that there should be diversities of opinions, yea schisms and heresies in his Church, that men might be proved, whether they hold the truth in since • itie or not: as we may see, 2. Cor. 11. 19. Deut. 13. 1, 2. Now in this • ase Jeremiah direction must be observed, Stand in the parting of the wa • es (saith he) and inquire for the old and ancient way • (that is, the doctrine of the Prophets) what God willeth and commandeth by them and by his Apostles, and that we must follow with all good conscience. This Christ intended, whē he bade the Jews to search the Scriptures, which testified of him: and this we must sanctify by earnest prayer, as Cornelius did, Act. 10. 1, 2.

The third occasion of offense taken from the Church, is the miseri • thereof: for the state of the Church is oftentimes in affliction, because it consisteth of such as are subject to the contempt and reproach of the world. Hence sundry are discouraged from joining themselves truly to the Church; and although this occasion of offense be not much among us, save only in reproaches; yet it may be more: and therefore we must learn to prevent it, and to cut it off.

The way is this; we must believe and remember, that out of the church there is no salvation: In this regard, Noah's Ark was a true type of the Church; for as none were saved from drowning, that were out of the Ark, in the general deluge; so none can be saved ordinarily from condemnation, that are out of the Church: for in the Church is God's covenant of grace, with the Sacraments, which be the s • ales thereof. In the Church is vocation, justification, sanctification, and the way to glorification; but out of the Church are none of all these, and therefore it is said, that God added to his Church daily such as should be saved. In the Church is protection against all enemies, and from all judgments, so far forth as shall be for the glory of God, and the good of the church: and in a word, in the Church is li • e everlasting; but out of the Church, is nothing but a fearful looking for of eternal woe & condemnation: and for this cause Moses chose rather to suffer afflicton in God's church, then to enjoy all the pleasures in the world, out of it: whose example we ought to follow, and so shall not the misery of the Church, be any occasion unto us to forsake the same, especially if we consider, that the whole world will profit a man nothing, if he loose his soul, Matthew, 16. 26.

The fourth offense taken from the Church is, from the Apostasy of some that live in the Church; for ordinarily in God's Church are many Apostates, as in this our Church, many that were in times past Protestants, are become Papists, some Arians, Sabellians, and some open Atheists, and blasphemers. Hence many, fearing their falls (as they pretend) dare not join themselves to the truth, and the profession thereof. But to cut off this occasion, two rules must be remembered; First, that the falling away of any man, from the truth, is the work of God, discovering an hidden hypocrite, 1. John. 2. 19. They went out from us, but they were not of us, for if they had been of us, they would have continued with us: but this is come to pass, that it might appear they were not all of us. Secondly, consider that the beginning and continuance of our religion & salvation, stands on God's free election, which is unchangeable; and hereupon must we stay our selves touching our estate, when we see others fall away. 2. Tim. 2. 19. Paul comforteth the Church, against the fear of grief which they might conceive, by the Apostasy of Hymenaeus and Philetus, which were two pillars amongst them, by this Rule; The foundation of God remaineth sure, and hath this seal: the Lord knoweth who are his. Now because some might say, God indeed knows it, but we do not: to this (I take it) the Apostle answers, when he saith, and let everyone that calls upon the name of the Lord, depart from iniquity: as if he should say, Look that you call upon God for grace, and make conscience of all sin, and by this you shall know yourselves to belong to God; which thing when once you know, then stay thereon, for God's calling is unchangeable.

Again, as these occasions are taken from the whole Church in general, so more especially, some take offense from several things therein; as first, from the wants that be in Ministers, both for judgment and doctrine. Hence political carnal men plead thus; Preaching is full of imperfection, therein men publish their own errors; but the written word containeth in it the sermons of Christ, and of his Apostles, which are most perfect: and therefore it is best to content our selves with the Scripture read, and to hear no preaching by men.

To cut off this offense, we must remember, that the preaching of the word, though it be by sinful man, is God's holy ordinance, prescribed and enjoined as solemnly, as any moral precept is, either against murder, or adultery: for from the beginning, till the Jews came to mount Sina, God himself preached to his Church, which was then contained in some few families. But from that time, because the people could not abide the voice of God himself, it pleased him to ordain the Ministry of the word, by the hand of sinful man. Now it being God's own ordinance, unless we will make our selves wiser then God, we must subject our selves thereto, with all reverence, albeit it be delivered by sinful man. Thus Cor • elius did, Act. 10. 33. and the Thessalonians, 1. Thess. 2. 13.

Secondly, many are offended at the lives of Ministers, and from the wants that be in them, whether in deed, or in suspicion only, many take occasion to contemn their doctrine; thinking, as the Rulers of the Jews said to the blind man; Thou art altogether borne in sin, and doest thou teach us? Now to cut off this occasion, two things must be remembered. First, we must distinguish of every Minister, and consider in him a double person; both that he is a sinful man, subject to many infirmities, as we our selves are; and also that he is the Lord's Ambassador, sent in God's name to deliver his will unto us. Now look, as we honor the Ambassador of a Prince, though his person be vile and base; so much more ought we to reverence the Ambassador of God himself, and receive his doctrine, as from God, though for his person, he be subject to manifold infirmities. Secondly, we must consider, that it is God's will and commandment, that though ministers be manifestly faulty and sinful, yet their ministry must be received and obeyed carefully. Math. 23. 2. The Scribes and Pharisees sit in Moses chair (saith Christ,) all therefore that they bid you observe, that do, but after their works do not. Phil. 1. 15. Some preach Christ of envy (saith Paul ) and not in sincerity, but yet the Apostle rejoiced therein, because Christ was preached every manner of way, verse 18. And therefore, as we do not refuse meat for our bodies when we be hungry, though a wicked person have dressed it, so must we not refuse or contemn the word of God, the food of our souls, for the sins of the party that delivereth it.

Thirdly, many take offense at the lenity of the Church, towards offenders, and for the presence of wicked persons at the Lord's table, do refuse to communicate with the Church: now albeit men should not be admitted hand over head, to the Lord's Table, but scandalous persons ought to be restrained; yet the want thereof, ought not to keep the godly from this Sacrament: for another man's evil conscience cannot defile thy good conscience, another man's sin cannot hurt thee, unless thou do some way communicate with him therein. Christ was more careful in his duty, then ever man was, and yet he communicated with the wicked Jews, Scribes, and Pharisees, in the service of God, under the Law.

The fourth head from whence offense is taken, is the state of the wicked, principally in regard of their prosperity. Hence some holy ones suspect their own estate and religion, as either not good, or not regarded of God. This befell David, Psal. 37. when he saw the prosperity of the wicked, and their increase in riches, with peace, and ease, he said, Certainly, I have cleansed mine heart in vain▪ • nd washed my hands in innocence. Hence also Jeremiah reasons with God, why the way of the wicked should prosper, and they be in wealth that transgress rebelliously. Hence undoubtedly at this day, many call into question the good providence of God. Now the way to cut off this offense, is to enter into the sanctuary of God, as David did; that is, to come to the assemblies of God's people, where the word is preached, for there a man shall see the manifold reasons, why God will have his own people afflicted, & also the fearful end of the pleasures of the wicked; namely, a fitting of them to further destruction. Again, from this same ground, do many rich men take offense; for having the world at will, they bless themselves with this persuasion, that God loves them, and thereupon take occasion to condemn all religion, and to go on in the pursuit of worldly profits and delights. And this is one main cause, why among the rich, we have so few good and sound Professors; because that from a false ground of outward things, they persuade themselves of God's love & favor. But to cut off this offense, we must remember that man's case is the more fearful, when he wants all crosses; for God chasteneth every child whom he receiveth, Heb. 12. 6. & it is a mark of God's child, to be in affliction, if he profit thereby: the stalled ox cometh sooner to the slaughter, then the ox that is under the yoke; and the sheep that goeth in fat pasture, cometh sooner to the shambles, then that which goeth on the bare commons: so oftentimes God fatteth the wicked with the blessings of this life, as he did the rich glutton, that he may more justly condemn them in the world to come. Lastly, we must remember what Solomon saith, No man knoweth love or hatred, of all that is before him: that is, of all outward things: all things fall alike unto all, both good and bad: & therefore no man must so bless himself with his outward estate, that he be drawn to esteem of religion, as a thing needless or superfluous.

Our Savior Christ proceeding further, to restore the seventh commandment to his perfection, doth here confute a false interpretation of a Politic law of Moses, given by the Scribes and Pharisees. For this ende, first he lays down the words of Moses political law; but yet so, as containing in them the false interpretation of the Jewish teachers, ver. 31. then he opposeth the truth of God, against their false interpretation, and maintaineth the first institution of marriage, v. 32.

For the first, Moses political law was, That he which put away his wife, should give her a Bill of divorce. This law the Jewish Teachers did falsely interpret; for the better perceiving whereof, these three points are to be handled, touching Moses political law: 1. what kind of law it was: 2. the straitness of that law: 3. what effect and force it had. For the first, the law is set down, Deut. 24. 1. when a man marrieth a wife, and she find no favor in his eyes, because he hath espied some filthiness in her; then let him write her a bill of divorce, and put it in her hand, and send her out of his house. This law was not moral, but civil, or political, for the good ordering of the common wealth. Now among their particular laws, some were laws of toleration, and permission, which were such as did not approve of the evil which they concerned, but did only tolerate and permit that evil which could not be avoided, for the preventing of a greater evil, which otherwise would fall out. As when the sea hath made • breach into the land, if it cannot possibly be stopped, the best course is, to make it as narrow as may be. Such was the law concerning usury, Deut. 23. 20. permitting the Jews to exercise it upon a stranger, but not towards a brother: and the like was the law touching polygamy, Deut. 21. 15. If a man had two wives, the one hated, the other loved, and they both have borne him children; if the first borne be the son of the hated (though she were married to him the latter) yet her seed was legitimate, and her son had the right of the first borne. In both which laws were tolerated, that which God condemned, only for the preventing of a greater evil. Under this sort comes our law of usury, for taking ten in the hundred, not approving but permitting so much, for the avoiding of greater usury. Unto this kind, the Papists would reduce their law of permitting Stews, for the preventing of greater sins; but that law can have no title to such permission: for a law of permission, is to diminish that evil, which by man cannot possibly be cut off altogether: now that sin which they would prevent by their Stews, might be cut off among them, if they would give allowance to God's own ordinance of lawful marriage, unto all sorts and sexes. So likewise this law of Moses for divorce, was a law of permission, not approving of the giving a bill of divorce for every light cause, but tolerating of it, for the preventing of greater mischief, even of murder: for the nature of the Jews was this; if a man once took dislike to his wife, he would never be at rest till he had shed her blood, if they might not be parted asunder. Now this law of divorce, was given to restrain this great evil, for hereby a man was tolerated to put away his wife, when she found no favor in his eyes, lest he should kill her; yet so, as he gave her a bill of divorce, wherein he must set down the cause why he put her away: whereby also, many were restrained from putting away their wives, because it was a great shame, for a light occasion, so highly to transgress God's holy institution, who made them by marriage, one flesh. The truth of this may appear by the Lord's own complaint, against his people, to whom he speaketh, as to a wife that had forsaken her husband, without a cause on his behalf, Isaiah 50. 1. Where (saith he) is that bill of your mothers divorcement, whereby I sent her away? As if he should say, I gave her no bill, but her departure and separation from me, is by her own sins: which phrase showeth what was the custom of the Jews in this case.

II. Point. The straitness of this law appears in this, that the man only was permitted to give this bill unto his wife, but the wife might not give it to her husband; for Moses saith, Whosoever shall put away his wife: neither is there any place in Scripture, to prove that the wife had this liberty, so to deal with her husband. If it be asked, whether the wife in a just cause, as for adultery, had not the like liberty: I answer, If we respect God's institution touching marriage, the right of divorce is equal to them both; for in regard of the bond of marriage, they are equally bound one to another. Here indeed this liberty is permitted only to the man, by this political law, not that he had more right, but to prevent the evil, of the hardness of his heart, who taking displeasure at his wife, would rather spill her blood, then continue with her. If it be alleged, that a man is the woman's head: I answer, that is for regiment and direction in her place, but not in regard of breaking the bond of marriage, whereby he is bound to his wife, as well as she to him, as the Apostle teacheth, 1. Cor. 7. 4.

III. Point. The force and effect of this law was this, It made the Bill of divorcement for any cause given, to be tolerable before men; & marriage after such a divorce, lawful and warrantable in the Courts of men, Deut. 24. 4. But yet in the court of conscience before God, the divorcement it self, and second marriages made thereupon, were both unlawful; for God hateth this separation, Mal. 2. 15. And whether party soever marrieth another upon this divorce, commits adultery, Matth. 19. 9. This must be remembered, for the true understanding of this law of Moses; the first words whereof, are a permission, to this effect; If a man do conceive such a dislike against his wife, as that he will not abide with her, but will needs put her away, then he may; but yet so, as he give her a bill of divorce: which doth not acquit him before God, but before men only.

Having thus shown the true meaning of this law, it remaineth now to see what the Pharisees taught touching divorce. Their doctrine was this, that he which gave a bill of divorcement unto his wife, for any light occasion, was thereby acquitted from her before God; and thereupon might marie another, without the guilt of adultery: and also that another man might lawfully marry her that was thus divorced. That this was their meaning, may appear by the contrary answer of our Savior Christ, wherein he crosseth and confuteth this their interpretation, in the words following.

Here Christ answereth not to Moses law, but to the corrupt interpretation of the Scribes and Pharisees, whereby they depraved that law. By fornication Christ meaneth, not every sin of that kind, but only the sin of adultery; or that which is greater in that kind, namely incest. Adultery, is a sin that is committed by two parties, one whereof is either married, or espoused, as hath been shown before. Causeth her to commit adultery: ] That is, giveth her occasion to marie again, and so to commit adultery; because their first bond remaineth still: and he that marrieth her that is divorced: ] that is, for any small cause, & not for adultery, he also commits adultery.

Here then two points are set down; First, that he who puts away his wife for any light cause, causeth her to commit adultery. Secondly, he that marrieth her that is divorced, committeth adultery. Yet unto both these, Christ putteth an exception in the case of adultery. The Papists and some others, would restrain the exception to the first part of the sentence, and make it a negation, to this effect; He that puts away his wife, being no fornicator, &c. But the truth is, that the exception belongs to the whole answer of our Savior Christ, denying divorce, save only for adultery; and permitting no marriage after divorcement, save only where the divorce is for adultery.

First, whereas our Savior Christ opposeth unto this political law of Moses, concerning divorce, the law of nature, touching marriage, Ge. 2. 24. He giveth us an excellent distinction between all political laws, and the law of nature, which is the moral law; for that is a law of eternal equity, commanding good, and forbidding evil simply, without respect of man: but political laws are tempered according to the conditions of men, and though they do not approve, yet sometimes they permit evil, for the avoiding of greater mischief: yea, they tolerate that, which before God, and in conscience is condemned. This point must teach us, not to content our selves with performing obedience to the political laws of men, for the laws of men may tolerate that which God's law doth condemn: so the law of this Land in practice tolerates usury, but userers must not hereupon think that all is safe & well with them, and that they sin not in taking ten in the hundred, because the law of the land permits it; for our law tolerates that, for the preventing of greater usury, when as the law of God doth utterly condemn the same. Again, our laws are open for men to go to law at the first, upon every light occasion, without seeking former means of agreement; but yet such men as do so, are guilty of sin before God, notwithstanding their liberty by our politic laws. Some politic laws also tolerate contracts of marriage, made without consent of parents; yet such children sin against the law of God, for herein God requires children's subjection to their parents and governors. And the like might be shown in many other points, so that it is no sufficient justification of our actions, to say the laws of men allow us so to do.

Secondly, hence we may learn, that a man cannot lawfully▪ and with good conscience put away his wife, except it be for adultery; the text is clear both hear, and also Math. 19. 7. which confuteth the civil laws of some countries, & the popish constitutions, that allow other causes of divorce, besides adultery. Here they object sundry things, in their defense against this doctrine. As 1. the saying of Christ, Whosoever forsaketh Father or Mother, wife, &c. shall receive much reward, Math • 19. 29. Here (say they) is divorce for religion allowed. Ans. Christ by forsaking, meaneth not that separation which is made, by giving a Bil of divorcement; but that which is caused by imprisonment, banishment, or by death.

2. Object. 1. Cor. 7. 15. If the unbelieving depart, let him depart; a brother or a sister is not bound in such things. Here (say they) is another cause of divorce. Ans. The malicious and willful departing of the unbeliever, doth dissolve the marriage; but that is no cause of giving a bill of divorce: only adultery causeth that. Here the believer is a mere patient, and the divorce is made by the unbeliever, who unjustly forsaketh, and so puts away the other.

3. Object. Titus. 9. 10. Avoid an heretake after once or twice admonition. This (say they) is spoken to all Christians; and therefore for heresy, may a bill of divorce be given. Ans. First, that commandment is not given to every private person, but to the Ministers of the church, who after one or two admonitions, are to excommunicate and cut off all heretics from the Church. Secondly, it hindereth not, but that the bond of marriage may remain sure and firm, though one of the parties be cut off from the Church; for the believing husband must not forsake his unbelieving wife, if she will dwell with him: 1. Corinthians, 7. 12.

4. Object. After marriage, one party may have a contagious and incurable disease, which may cause the other to give a bill of divorce. Answer. A contagious disease may cause a separation for a time, but no divorce; and if that disease be incurable, and disable the party from the duty of marriage, then such parties must think themselves, as it were, called of God to live in single life.

5. Object. But married persons may seek to spill the blood one of another, and therefore it is good to give a bill of divorce, to prevent that evil. Answer. Such enmity may cause a separation for a time, till reconciliation be made, but the bond of marriage must not therefore be broken.

6. Object. Death maketh a divorce. Ans. Death indeed endeth marriage estate, and setteth the party living free, to marry in the Lord, where he or she will; but this comes not by divorce given of either party: so that the conclusion still remaineth firm, that a man with good conscience cannot give a bill of divorce for any cause, but for adultery: and therefore those laws which permit divorce for other causes, are greatly faulty before God. If any shall ask, whether men's laws may not make more causes of diuorcemēt, then this one? I answer, no; for marriage is not a mere civil thing, but partly spiritual and divine, and therefore God only hath power to appoint the beginning, the continuance, and the end thereof. If any yet ask, why Idolatry & Magycke, which be greater sins then adultery, may not break marriage? Ans. They are greater indeed, against God, but not in this ordinance of marriage; for the sin of adultery, breaketh only the bond of marriage, which may remain still between two parties, though one be an idolater, a witch, or an Atheist. Now considering that Adultery is so great a sin, that it cuts of the knot off marriage, above all things, those persons that are called to this estate, must take heed of all sins, so of this especially.

Thirdly, here may be asked, whether after divorce for adultery, the parties divorced may marry again, without committing adultery? This point hath been diversely discussed, we will consider the reasons on both sides; First, for the lawfulness of it, especially to the party innocent.

1. From Christ's doctrine in this place; for in his answer to the false interpretation of Moses political Law, touching divorce, he first propounds a general rule, and then puts an exception thereto: the nature of which exception is, always to imply and put down the contrary to the general rule. As in this place; the general rule is, Whosoever putteth away his wife, causeth her to commit adultery; & he that marrieth her committeth adultery. The exception then must be contrary; namely, that in the case of adultery, he that puts away his wife, lawfully convicted thereof, causeth her not to commit adultery; neither he that marrieth her that is divorced, doth commit adultery. If it be said, that Christ propoūdeath two rules, one for the case of divorce, the other for the case of marrying after divorce; & applieth his exception for adultery only to the case of divorce, and not to the case of marriage after divorce. Ans. As the exception for adultery, is here in this chapter joined with the case of divorce; he that putteth away his wife, except it be for fornication, &c. so in the 19. cha. v. 9. the same exception for adultery, is expressly applied not only to the case of divorce, but also to the case of marriage after divorce; saying, Whosoever shall put away his wife, except it be for fornication, and marie another, committeth adultery: so that if in this place the exception make the divorce lawful for adultery, then in the 19. chapter, it maketh it lawful to marie again after such divorce, without the guilt of adultery. 2. The innocent party is not to be punished for the willfulness of the offender, and therefore the party that is faultless may with good conscience marry again, after lawful divorce. 3. God hath provided marriage to be a remedy against incontinency for all persons, 1. Corinth. 7. 2. But if parties lawfully divorced, might not marie again, then they should want this remedy, and be deprived of this benefit. If it be said, they may reconcile themselves each to other, and so have remedy. Answer. But what if the party offending live in adultery still, then the party innocent cannot in conscience join him or her self to the other, and reunite the bond of matrimony; for that were too much lenity, towards so foul a crime: and a sin against God, for want of Christian reconciliation, which requireth that this revniting should be in the Lord, and not in the flesh alone. 4. The phrases of Scripture used by the holy Ghost, concerning marriage after divorce, restraining it to some cases, and allowing it in others, seem to take it for granted, that after lawful divorce, it is no sin to marry again.

Reasons alleged on the other side. First, Christ's general saying, Whosoever putteth away his wife, and marrieth another, committeth adultery. Hence some infer, that there may be no marriage at all after any divorce. But they abuse that Scripture, for though Saint Mark put down no exception; yet Matthew hath made supply thereof in two places, Chapter 5. 32. and 19. 9. Now the Gospels were penned by several men, that that which was not fully expressed by one, might be supplied by another, that so by conferring writer with writer, the whole truth might be made manifest.

Secondly, Matth. 19. 6. Whom God hath coupled, let not man put asunder: Therefore after divorce, they still remain man and wife, before God, and may not marry to others. Ans. The party offending breaks the bond of marriage, and so sinneth grievously against that commandment: but the party innocent marrying again after lawful divorce, only taketh the benefit of that liberty, whereto God hath set him free, through the unlawful breaking of the bond, by the party offending.

Thirdly, Rom. 6. 2. The woman is bound to the man while he liveth, and therefore may not marry again after divorcement. Ans. That place must be understood of the state of marriage, continuing vndissolued till death: but in the case of adultery, the bond of marriage is broken; and therefore that hindereth not, but marriage may be after lawful divorce.

Fourthly, 1. Corinth. 7. 10, 11. Let not the wife depart from her husband, and if she depart, let her remain unmarried, and be reconciled unto her husband, and let not the husband put away his wife. Here (say they) is a plain place against marriage after divorcement. Answer. The Apostle speaketh of departure, and putting away, for other causes then adultery; as for hatred, dislike, &c. which indeed are no sufficient causes of divorce, and therefore they that separate thereupon, ought not to marry.

Fifthly, The bond of marriage, is a resemblance of the conjunction that is between Christ and his Church, which is inseparable and eternal; and therefore marriage also is inseparable. Answer. That resemblance stands not in everything, but in this, That as in marriage two are made one flesh, so spiritually Christ, and every true member of his Church become one; and that as Eve was taken out of Adams side, and made flesh of his flesh, and bone of his bone; so the Church springeth as it were out of Christ's blood, which issued from his side: for else, if their reason were good, we might say that marriage▪ should be eternal, in the life to come; because the union of Christ with his Church, is eternal: which we know to be false, for in the resurrection men mary not, but are as the angels of God.

Sixthly, If parties divorced might mary again, their children should be miuried, having step-fathers or step-mothers instead of their own natural parents. Ans. This reason is not sufficient to disallow divorce, or marriage after it; for by the same reason we might delude all the iudicial laws of Moses, and of all countries, which impose death for sundry crimes, because thereby some children should loose their parents; but Justice must be justice with all men, though the posterity have hindrance by the execution thereof. Quest. But what if the laws of some countries forbid marriage after divorcement? Ans. Yet the liberty of conscience remaineth still, for this being given of God cannot be taken away by men; and therefore when men have freedom from the Magistrate, they may with good conscience marie again after lawful divorce. And yet here we must know, that divorcement, or marriage after, must not be done privately by man and wife upon their own heads; but by order of law, before the Magistrate, according to the custom of that Church or Commonwealth whom it concerns. Again, there be some particular causes which may justly hinder marriage after divorce: as first, if the parties reunite their bond again by reconciliation; for the knot broken by adultery, may be reunited by the consent of the party innocent. Secondly, when the one party is a manifest cause of the Adultery of the other, and so becomes an accessory to the others offense: for it seems unequal, that he who hath put his hand to the committing of a sin, should reap any benefit or privilege by the same. And therefore I say the party innocent hath freedom in this case.

Our Savior Christ having restored the seventh commandment to his true sense and meaning, doth here proceed to do the like unto the third commandment; observing herein the same order that he did in the former: for first, he layeth down the false interpretation of the Scribes and Pharisees given to this commandment concerning swearing, v. 33. and then delivereth the true doctrine of an oath. v. 34. The corrupt sense given by the Scribes and Pharisees, is propounded in the words of the holy Ghost, Levite. 19. 12. Deut. 5. 11. Thou shalt not forswear thyself, but shall perform thine oaths unto the Lord: which are not here taken in that true meaning wherein Moses set them down, but in the false interpretation of the Jewish teachers: whereof that we may the better judge, let us search out the true meaning of Moses law concerning an oath: for which ende we must first see what perjury is; then propound the kinds of perjury; and lastly, show the grievousness of this sin.

I. Point. In perjury there must be two things: First, a man must affirm or avouch something against his own mind, his own meaning, purpose, intention, or persuasion. When a man knows a thing to be true, and saith it is true; or knoweth a thing to be false, and says it is false, and swears thereto, this is no perjury, because his speech is answerable to that which is in his mind: but when a man knows a thing to be true, and avoucheth it to be false; or knowing a thing to be false, avoucheth it to be true, upon his oath; this is perjury: because in so doing, he speaks against his mind and persuasion. Secondly, in perjury there must be an oath; it is not perjury to speak a thing that is false, unless he also swear to the thing he speaketh falsely, against his mind: and yet every oath maketh not direct perjury, unless it be a binding oath; for a man may swear to a thing that is unlawful, and after alter his mind, and not perform his oath, without the guilt of perjury: as if a child being under age, do bind himself by oath to marry without his parents consent; but coming to riper years, doth better consider of the matter, and subjects himself to his parents disposing, who marry him to another. Now though he sinned in so swearing, yet he is not perjured, because the oath was not a binding oath; for a child under years hath not power to take an oath.

II. Point. That we may yet better judge of this sin, we must know that there be three kinds of perjury: First, when a man confirmeth by oath, that which he knows, or thinks to be otherwise; as when