Commentary on the Gospels and Acts

Verse 3. Blessed. ]

The word signifieth such as are set out of the reach of evil, in a most joyous condition, having just cause to be everlastingly merry, as being, beati re & spe, blessed in hand and in hope, and such as shall shortly transire à spe ad speciem, for theirs is the Kingdom of heaven. They are already 〈◊〉 of it, as by turff and twig. There were eighty opinions among Heathens about man's blessedness. These did but beat the bush: God hath given us the bird in this golden Sermon.

Verse 4. Blessed are they that mourn ]

For sin, with a funeral sorrow (as the word signifieth) such as is expressed by crying and weeping, Luk. 6. 25. such as was that at Megiddo, for the loss of good Josiah: or as when a man mourns for his only son, Zech. 12. 10. This is the work of the spirit of grace and of supplication: for till the winds do blow, these waters cannot flow, Psal. 147. 18. He convinceth the heart of sin, and makes it to become a very Hadadrimmon for deep-soaking sorrow, upon the sight of him whom they have pierced. When a man shall look upon his sins as the weapons, and himself as the traitor, that put to death the Lord of life, this causeth that sorrow according to God, that worketh repentance never to be repented of.

Verse 5. Blessed are the meek. ]

Meekness is the fruit 〈◊〉 mourning for sin: and is therefore fitly 〈◊〉 next after it. He that can kindly melt in God's presence, will be made thereby as meek as a lamb: and if God will forgive him his ten thousand 〈◊〉 , he will not think much to forgive his brother a few farthings. Hence the wisdom from above is, first, pure, and then peaceable, gentle, easy to be entreated, &c. Jam. 3. 17. And love is said to proceed out of a pure heart, a good conscience and 〈◊〉 unfeigned. And when our Savior told his Disciples 〈◊〉 must forgive till seventy times seven times, Lord, increase 〈◊〉 faith, said they, Give us such a measure of godly mourning, as that we may be bold to believe that thou hast freely forgiven us, and we shall soon forgive our enemies. David was never 〈◊〉 rigid, as when he had sinned by adultery and murder; and not yet mourned in good earnest. for his sin. He put the 〈◊〉 under saws and harrows of iron, and caused them to pass thorough the brick-kilne, &c. which was a strange execution, and fell out, whiles he lay yet in his sin. Afterward we find him in a better frame, and more meekened and mollified in his dealings with 〈◊〉 and others, when he had soundly soaked himself in godly sorrow. True it is, that he was then under the rod; and that's a main means to make men meek. The Hebrew words that signify 〈◊〉 and meek, grow both upon the same root, and are of so great 〈◊〉 , that they are sometimes by the 〈◊〉 rendered the one for the other, as Psal. 36. 11. Adversa, enim hominem mansuetum 〈◊〉 , saith Chemnitz: And, how ever it go with the outward man, The meek shall find rest to their souls, Mat. 11. 29. Yea the meek in the Lord shall 〈◊〉 their joy, Isa. 29. 19. And for outward respects: Meek Moses complains not of Miriams murmurings, but God strikes in for him the more. And he that said, I seek not mine own glory, adds, But there is one that seeketh it, and judgeth. God takes his part ever that fights not for himself, and is champion to him that strives not, but, for peace sake, parteth with his own right, otherwhiles.

Verse 6. Blessed are those that hunger and thirst after righteousness. ]

The righteousness of Christ both 〈◊◊◊〉 . That is in Christ for us, being wrought by his value and merit, and is called the righteousness of justification. This is in us from Christ, being wrought by his virtue and spirit, and is called the righteousness of sanctification. Both these the blessed man must hunger and thirst after, that is earnestly, and 〈◊〉 desire, as Rachel did for children, she must prevail or perish, as David did after the water of the well of Bethlehem, to the jeopardy of the lives of his three mightiest: as the hunted Hart, or (as the 〈◊〉 readeth it) Hind braieth after the water brooks. The Philosophers observe of the Hart or Hind, that, being a beast thirsty by nature, when she is pursued by dogs, by reason of heat and loss of breath, her thirst is increased. And in females the passions are stronger then in males: so that she breaths and braies after the brooks, with utmost desire: so panteth the good soul after Christ, it panteth and fainteth, it breatheth and breaketh for the longing that it hath unto his righteousness at all times. She fainteth with Jonathan, swooneth and is sick with the Spouse, yea, almost dead with that poor affamished Amalekite. And this 〈◊〉 appetite and affection ariseth from a deep and due sense and feeling of our want of Christ, whole Christ, and that there is an absolute necessity of every drop of his blood. There must be a sad and serious consideration of man's misery, and God's mercy. Whence will arise (as in hunger and thirst) 1. A sense of pain in the stomach. 2. A want and emptiness. 3. An eager desire of supply from Christ, who is the true bread of life, and heavenly Manna; the Rock flowing with honey, and fountain of living water, that reviveth the fainting spirits of every true Jonathan and Samson, and makes them never to thirst again after the worlds tastlesse fooleries: Like as his mouth will not water after homely provision, that hath lately tasted of delicate sustenance.

Verse 7. Blessed are the merciful. ]

They that from a compassionate heart (melting with sense of God's everlasting mercy to itself, and yearning over the miseries of others) extend and exercise spiritual and corporal mercy. The former (which teacheth a man to warn the unruly, comfort the feeble-minded, support the weak, be patient toward all men, &c. The School-men thus, Consule, castiga, solare, remit, 〈◊〉 , ora, usually excels and exceeds the later (which stirs a man up to feed the hungry, clothe the naked, visit the sick, &c.

1. In the nature of the gift, which is more noble, 2. In the object (the soul) which is more illustrious. 3. In the manner, which is 〈◊〉 , as being spiritual. 4. In the kind, which is more heavenly, as that which aims at our brothers 〈◊〉 salvation. And 〈◊〉 way the poorest may be plentiful, and enrich the 〈◊〉 with spiritual alms. As also the other way, something must be done, by all the Candidates of true 〈◊〉 . They that labor with their hands, must have something 〈◊〉 give to him that needeth; be it but two mites, nay a cup of cold water, it shall be graciously accepted from a sincere heart, and certainly rewarded. And here the poor Macedonians may shame (and many times do) the rich Corinthians, that have a price in their hands, but not a heart to use it. For it is the love, and 〈◊〉 the lack of money, that makes men churls and misers. And hence it is, that the richer men are, many times, the harder, as Dives: being herein like children, who when they have their mouths 〈◊〉 , and both hands full, yet will rather spoil 〈◊〉 , then give any away. But do men give to God's poor? Or, do they not rather lend it to the Lord, who turns pay-master to such? Do 〈◊〉 not lay it out for him, or rather lay it up for themselves? The safest chest is the poor man's box. Make you friends with the Mammon of unrighteousness (God hath purposely branded riches with 〈◊〉 infamous adjunct, that we might not over-love them) that 〈◊〉 ye fail, they 〈◊〉 receive you into everlasting 〈◊〉 , that is, either the Angels, or the poor, or thy well-employed wealth, shall let thee into heaven. Only thou must draw forth not thy sheaf alone, but thy soul also to the hungry: 〈◊〉 bowels of mercy, as our Savior did, Matth. 15. 32. to bleed in 〈◊◊〉 wounds, and be deeply and tenderly affected in 〈◊◊◊〉 . This is better then alms. For when one gives an alms, 〈◊〉 gives something without himself; but by compassion we 〈◊〉 another by somewhat 〈◊〉 , and from 〈◊〉 selves. And 〈◊◊〉 properly the mercy, to which mercy is here 〈◊〉 , 〈◊◊〉 to boot.

Verse 8. Blessed are the pure in heart. ]

That wash their 〈◊〉 from wickedness, that they may be saved, Jer. 4. 14. Not their hands only, with Pilate, but their inwards, as there; How long shall thy vain thoughts lodge within thee? These, however the world censure them (for every fool hath a bolt to shoot at that purity, which yet they 〈◊〉 , and pray for) are the Lord's darlings, that purify themselves (in some truth of resemblance) as God is pure.

He will take up in a poor, but it must be a pure heart: in a 〈◊〉 , but it must be a cleanly house: in a low, but not in a 〈◊〉 lodging. God's Spirit loves to lie clean. Now the heart of man is the most unclean and loathsome thing in the world, a den of dragons, a dungeon of darkness, a sty and stable of all foul lusts, cage of unclean and ravenous birds. The Ambassadors of the Council of Constance, being sent to Pope Benedict the 〈◊〉 , when he, laying his hand upon his heart, said, Hic est Arca 〈◊〉 , Here is Noah's Ark; they tartly and truly replied; In Noah's Ark were few men, but many beasts, intimating, that there were seven abominations in that heart, wherein, he would have them to believe, were lodged all the laws of right and religion. This is true of every mothers child of us. The natural heart is 〈◊〉 throne, he filleth it from corner to corner, Act 5. 3. he sits abrood upon it, and hatcheth all noisome and loathsome lusts, Ephes. 2. 2. There (as in the sea) is that Leviathan, and there are creeping things innumerable, crawling bugs and baggage vermin. Now as many as shall see God to their comfort, must cleanse 〈◊〉 from all filthiness of flesh and spirit, and perfect 〈◊〉 . sse in the fear of God. This is the mighty work of the holy Spirit, which therefore we 〈◊〉 pray and strive for: beseeching God to break the heavens and come down: yea to break open the prison doors of our hearts by his Spirit, and to cleanse this 〈◊〉 stable. He comes as a mighty rushing wind, and blows away those litters of lusts, as once the East-wind of God did all the locusts of Egypt into the red Sea. And this done, he blows upon God's garden, the heart, and causeth the spices thereof so to flow forth, that Christ saith, I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice, Cant. 5. 1.

Verse 9. Blessed are the peace-makers ]

There are, that like Salamanders live always in the fire, and like Trouts, love to swim against the stream; that, with Phocion, think it a goodly thing to dissent from others; and like Samson's foxes, or Solomon's fool, carry about and cast abroad fire-brands, as if the world were made of nothing but discords, as Democritus imagined. But, as S ^t John speaketh in another case; these are not of the Father, but of the world. He maketh great reckoning of a meek and quiet 〈◊〉 , because it is like to his own mind, which is never stirred nor moved, but remaineth still the same to all eternity. He loves those that keep the staff of binders unbroken, Zech. 11. 7, 14. that hold the unity of the spirit, and advance the bond of peace among others as much as may be. The wicked are apt (as dogs) to enter, tear and woorry one another: and although there be not a disagreement in hell (being but the place of retribution, and not of action) yet on earth, there is no peace among the workers of iniquity, that are trotting apace towards hell by their contentions, Rom. 2. 8. But what pity is it, that Abraham and 〈◊〉 should fall out? that two Israelites should be at strife amid the Egyptians? that Johns disciples should join with Pharisees against 〈◊〉 ? that 〈◊〉 (for their contentions) should hear carnal, and walk as men? that Lutherans and Calvinists should be at such deadly fewd? Still Satan is thus busy, and Christians are thus malicious, that, as if they wanted enemies, they flee in one another's faces. There was no noise heard in setting up the Temple: In Lebanon there was, but not in Zion: whatever tumults there are 〈◊〉 , 'tis fit there should be all quietness and concord in the Church. Now therefore, although it be, for the most part, a thankelesse office (with men) to interpose, and seek to take up strife, to piece again those that are gone aside, and asunder, and to sound an Irenicum: yet do it for God's sake, and that ye may (as ye shall be after a while) called and counted (not medlers and busy-bodies, but) the sons of God. Tell them that jar and jangle (upon mistakes for most part, or matters of no great moment) that it is the glory of a man to pass by an infirmity, and that in these ignoble quarrels, every man should be a law to himself, as the Thracians were: and not brother go to law with brother, because he treads upon his grass, or some such poor business, ubi & vincere inglorium est, & alteri sordidum. Now therefore there is utterly a fault amongst you, because ye go to law one with another, saith the Apostle. Not but that the course is lawful, where the occasion is weighty, and the mind not vindictive. But the Apostle disgraceth (in that text) revenge of injuries, by a word that signifieth disgrace, or loss of victory: And a little before: I speak to your shame, saith he, Is it so, that there is not a wise man amongst you? no, not one that shall be able to judge between his brethren, and compromise the quarrel? Servius Sulpitius (that heathen Lawyer) shall rise up in judgment against us, quippe qui ad facilitatem, aequitatem{que} omnia contulit, ne{que} constituere litium actiones, quam controversias tollere maluit, as Tully testifieth. Concedamus de jure, saith one, ut careamus lite: And, ut habeas quietum tempus, perde aliquid. Lose something for a quiet life, was a common proverb, (as now amongst us) so of old 〈◊〉 the Carthaginians, as S ^t Austin showeth. It were happy surely, if now, as of old, the multitude of 〈◊〉 were 〈 in non-Latin alphabet 〉 , of one heart, and of one soul. And, as in one very ancient Greek copy it is added, that there was not one controversy or contention found amongst them.

Verse 10. Blessed are they that are persecuted. ]

To be persecuted (as simply considered) is no blessed thing; for then it were to be desired and prayed for. But let a man love a quiet life, and labout to see good days, said those two great champions, David and Peter, who themselves had endured a world of persecution, and paid for their learning. The like counsel gives S ^t Paul, and the Author to the Hebrews: For they felt by experience, how unable they were to bear crosses when they fall upon them. It was this Peter that denied his master, upon the sight of a silly wench that questioned him: And this David, that changed his behavior before Abimelech, and thereupon gave this advice to all that should come after him.

Verse 11. Bless are ye when men shall revile you and persecute you, and shall say all manner of 〈◊〉 against you, falsely, for my sake. ]

There are tongue-smiters, as well as hand-smiters; such as malign and molest God's dearest children as well with their virulent tongues, as violent hands; Such as will revile you, saith our Savior, 〈◊〉 and upbraid you with your profession, hit you in teeth with your God, (as they dealt by David, and that went as a murthering weapon to his soul) and 〈◊〉 your preciseness and 〈◊〉 in your dish. This is the force of the first word. Further, they shall persecute you, eagerly pursue and follow you hot-foot, as the hunter doth his prey. The word betokeneth a keen and eager pursuit of any other, whether by law, or by the sword, whether by word or deed. For 〈◊〉 also are persecutors, as Ishmael, and for such shall be arraigned, Jude 15. And cruel mockings and scourgings are set together by the Author to the Hebrews, as much of a kind, chap. 11. 35. Especially, when (as it follows in the text) they shall say all manner of evil against you, call you all to pieces, and think the worst word in their bellies too good for you. This is collateral blasphemy, blasphemy in the second table, and so it is often called in the New Testament. God, for the honor he beareth to his people, is pleased to afford the name of blasphemy to their reproaches, as importing that he taketh it as if himself were 〈◊〉 . Thus the Israelites were, of old, called by the profane Heathens, Apellae, and 〈◊〉 , as if they worshipped a golden Ass-head, and in derision of their circumcision. As afterwards they called the Primitive Christians, murderers, Church-robbers, 〈◊〉 , traitouts to the state, &c. and if inundations, famine, or other 〈◊〉 calamities fell out, they presently cried, Christianos ad 〈◊〉 . So, in after-times, the Arians called the Orthodox 〈◊〉 , Ambrosians, Athanasians, Homousians, what not? The Pseudo-Catholics ( speaking evil of that they knew not ) 〈◊〉 the professors of the truth by the names of 〈◊〉 , Waldenses, Huguenots, poor men of Lions, &c. Thus of old; as of late, Heretics, New-gospellers, Puritans, all manner of evil they speak against us, but ( falsely ) thats our comfort; not caring what they speak, nor whereof they affirm, so they may promote their Cacolick cause, and the devils kingdom, which as it began in a 〈◊〉 , so by lies do they maintain it. A Frier a liar, was anciently a sound argument in any man's mouth (saith Thomas Walsingham) tenens tàm de forma, quàm de materia. 〈◊〉 the Jesuits have won the whetstone from all that went before them, for 〈◊〉 and prodigious lies and slanders. 〈◊〉 -Joannes, that demoniac, blusheth not to 〈◊〉 , that these are our 〈◊〉 and doctrines: That no God is to be worshipped; that we must shape our Religion according to the times: that 〈◊〉 is 〈◊〉 : that we may make the public cause a pretence to our private lusts: that a man may break his word whensoever he 〈◊〉 good, cover his hatred with fair 〈◊〉 , confirm 〈◊〉 by shedding innocent blood. Salmeron the Jesuit hath 〈◊〉 to the world in his Comment upon the 〈◊〉 , that the Luth-rans now make fornication to be no sin at all. And a little afore the 〈◊〉 of Paris, the Monks slanderously gave out, that the 〈◊〉 met together for no other purpose, then 〈◊〉 (after they had fed themselves to the full) they might put out the 〈◊〉 and go together promiscuously, as brute 〈◊〉 . 〈◊〉 Bishop of Auranches wrote against the Congregation of Christians at Paris, defending impudently, that their 〈◊〉 were to maintain 〈◊〉 . The lives of Calvin and Beza were (at the request of the Popish side) written by Bolsecus a 〈◊〉 frier, their 〈◊〉 enemy: and though so many lines so many lies, yet are 〈◊〉 in all their writings alleged as Canonical. Wycliffe disallowed the Invocation of Saints, whom he called servants, not gods. For the word, Knave, which he used, signified, in those 〈◊〉 , a child or a 〈◊〉 ; not as it doth, in our days, a wicked varlet, 〈◊〉 his 〈◊◊◊〉 it; Bellarmine for one, a man 〈◊◊〉 of the English tongue. Hereupon the people are taught to believe that the Protestants are blasphemers of God and all his Saints: that in England, Churches are turned into 〈◊〉 : 〈◊〉 people is grown 〈◊〉 , and eat young children: that they are as black as devils, ever since they were blasted and 〈◊〉 with the Popes excommunication: that 〈◊〉 is a 〈◊〉 sanctuary of rogery, &c. that the fall of Black-friers (where besides a 100. of his 〈◊◊〉 , Drury the Priest had his Sermon and his brains knocked out of his head together) was caused by the 〈◊〉 , who had secretly sawed in two the beams and other timber. With like honesty they would have fathered the powder-plot upon the Puritans, by their Proclamations, which they had ready, to be 〈◊〉 abroad immediately, had Faux 〈◊〉 fired the powder. And a certain Spanish Author hath taken the 〈◊〉 , since, to aver, that they were the authors of that 〈◊〉 conspiracy. There is a book lately published, and commonly sold in Italy and France, containing a relation of God's judgments shewn on a sort of 〈◊〉 -heretics by the fall of a house in Black-friers, London, in which they were 〈◊〉 to hear a Geneva-lecture, Octob. 26. 1623. And D ^r Weston doubted not to make his boasts to a Noble-man of England, that at the late conference and disputation between Fisher and Featly (with certain others of both sides) our Doctors were confounded, and theirs triumphed and had the day: insomuch that two Earls and a hundred others were converted to the Catholic Roman faith. Whereas he, to whom this tale was told, was himself one of the two 〈◊〉 , continuing sound and Orthodox, and knew full well that there were not a hundred Papists and Protestants (taken together,) present at that disputation. But this was one of their piae frauds, doubtless: 〈◊〉 like their Legend of miracles of their Saints, which the Jesuit confessed to myself (saith mine Author) to be, for most part, false and foolish; but it was made for good intention: and that it was lawful and meritorious to lie and write such things, to the end the common people might with greater zeal serve God and his Saints, &c. So long since, because freedom of speech was used by the Waldenses, in blaming and reproving the 〈◊〉 life and debauched manners of the Popish 〈◊〉 , Plures nefariae 〈◊〉 〈◊〉 opiniones, à 〈◊〉 omnino fuerant alieni, saith Girardus, They were cried out upon for odious heretics and apostates: Manichees they were 〈◊〉 to be, and to make two first 〈◊〉 of things, viz. God and the devil. And why? because they preached and maintained, that the Emperor depended not upon the Pope. Moreover they were Arians too, and deuied Christ to be the Son of God, because (forsooth) they denied a crust to be transubstantiated into Christ, as one speaketh. But blessed be God, that although they have in all ages spoken all manner of evil against us, yet they have done it falsely, and for Christ's sake, wherefore we may take up their books written against us, and Wear them as a crown. Do well and hear ill is written upon heaven gates, said that Martyr. Christ himself (saith father Latimer ) was misreported, and falsely accused, both as touching his words, and meaning also. Count it not strange to be traduced, disgraced, scandalized. Austere John hath a devil; sociable Christ is a winebibber, and the Scribes and Pharisees (whose words carry such credit) say as much. Contra sycophantae morsum non est remedium. It is but a vain persuasion for any child of God to think, by any discretion, wholly to still the clamours, and hates of wicked men; who when they think well, will learn to report well. In the mean, let our lives give them the lie, confute them by a real Apology.

Verse 12. Rejoice and be exceeding glad. ]

Leap and skip for joy, as wantonizing young cattle use to do in the spring, when everything is in its prime and pride. Thus George Roper, at his coming to the stake, fet a great leap. So soon as the 〈◊〉 was about him, he put out both his arms from his body, like a rood, and so stood steadfast ( the joy of the Lord being his strength ) not plucking his arms in, till the fire had consumed and burnt them off. So, Doctor Tailor going toward his death, and coming within a mile or two of 〈◊〉 (where he was to suffer) he leapt and 〈◊〉 a frisk or twain, as men commonly do in dancing. Why, M. Doctor, quoth the Sheriff, how do you now? He answered, well, God be praised, good M. Sheriff: never better: for now I know I am almost at home. I lack not past two stiles to go over, and I am even at my 〈◊◊〉 . Likewise 〈◊〉 White, going to the stake, whereas before he was wont to go stooping, or rather crooked through infirmity of age, having a 〈◊〉 countenance, and a very feeble complexion, and, withal very soft in speech and gesture; now he went and stretched up himself bolt upright, and bare withal a most pleasant and comfortable countenance, not without great courage and audacity, both in speech and behavior. It were easy to instance the exceeding great joy of the 〈◊〉 , Act. 5. 41. who went from the Council, rejoicing that they were so far honored, as to be dishonored for the Name of Jesus; which Casaubon calleth, Elegantissimum 〈◊〉 . So Bradford, 〈◊〉 forgive me (saith he) mine unthankfulness for this exceeding great 〈◊〉 , that, among so many thousands, he chooseth me to be one in whom he will suffer. And in a letter to his mother; For Christ's sake I suffer, saith he, and therefore should be merry and glad. And indeed, good mother, so I am, as ever I was: yea, never so merry and glad was I, as now I should be, if I could get you to be merry with me, to thank God for me, and to pray on this sort, Ah, good Father, that 〈◊〉 vouchsafe that my son, being a grievous sinner in thy sight, should find this favor with thee, to be one of thy sons Captains, and men of war, to fight and suffer for his Gospels sake: I thank thee, and pray thee in Christ's Name, that thou wouldst forgive him his sins and unthankfulness, and make him worthy to suffer, not only imprisonment, but even very death for thy truth, 〈◊〉 , and Gospels sake, &c. Whether Bradfords mother did thus or no, I know not: but William Hunters mother (that suffered under Bonner ) told him that she was glad that ever she was so happy, as to bear such a child, as could find in his heart to 〈◊〉 his life for Christ's Name sake. Then William said to his mother, For my little pain which I shall suffer, which is but for a little braid, Christ hath promised me a crown of joy: may not you be glad of that, mother? With that his mother kneeled down on her knees, saying, I pray God strengthen thee, my son, to the 〈◊〉 : yea, I think thee as well bestowed, as any child that ever I bare. For indeed (as M. Philpot the Martyr said) to die for Christ, is the greatest promotion, that God can bring any in this vale of misery unto: yea so great an honor, as the greatest Angel in heaven is not permitted to have. This made John Clerks mother of Melda in Germany (when she saw her son whipt and branded in the fore-head for opposing the Popes Indulgences, and calling him Antichrist) to hearten her son, and cry out, Vivat Christus ejus{que} insignia: Blessed be Christ, and welcome be these marks of 〈◊〉 . Constantine a Citizen of Rhone (with three other) being, for defense of the Gospel, condemned to be burned, were put into a dung-cart, who thereat rejoicing, said, that they were reputed here the excrements of the world; but yet their death was a sweet odour to God. When the chain was put about Alice Drivers neck, Oh, said she, here is a goodly neckerchief, blessed be God for it. Algerius Christ's prisoner thus dated his letter, From the delectable Orchard of the Leonine prison. And, I am in prison till 〈◊〉 be in prison, said Saunders. And indeed, said Bradford, I thank God more of this prison, then of any parlor, yea then of any pleasure that ever I had, for in it I find God, my most sweet God always. After I came into prison (saith Robert Glover, Martyr, in a letter to his wife) and had reposed myself there a while, I wept for joy and 〈◊〉 my belly-full, musing much of the great mercies of God, and, as it were, thus saying to myself; Lord, who am I, on whom thou shouldst bestow this great mercy, to be numbered among the Saints that suffer for thy Gospel sake? And I was carried to the Cole-house, saith M. 〈◊〉 , where I and my six fellows do rouse together in the straw, as 〈◊〉 , we thank God, as others do in their beds of down. And, in another letter; I am now in the Cole-house, a dark and ugly prison, as any is about London: but my dark body of sin hath well deserved the same, &c. And, I thank the Lord, I am not alone, but have six other faithful companions, who in our darkness do cheerfully sing hymns and praises to God, for his great 〈◊〉 . We are so joyful, that I wish you part of my joy, &c. Good brethren (saith William Tims, Martyr) I am kept alone, and yet, I thank 〈◊〉 he comforteth me, past all the comfort of any man; for I was never 〈◊〉 in Christ. You shall be whipt and burned for this gear, I 〈◊〉 ( 〈◊〉 one M. Foster to John Fortune, Martyr) To whom he replied: If you knew how these words rejoice mine heart, you would not have spoken them. Why, quoth Foster, thou fool, dost 〈◊〉 rejoice in whipping? Yea, said Fortune, for it is written in the 〈◊〉 , and Christ saith, Ye shall be whipt for my Names sake. And since the time that the sword of tyranny came into your hand, I heard of none that was whipt: Happy were I, if I had the maiden-head of this persecution. 〈◊〉 Walsey was so desirous to glorify God with his suffering, that being wonderful sore tormented in prison with tooth-ach, he feared nothing more, then that he should depart before the day of his execution (which he called his glad-day) were come. Anthony Person with a 〈◊〉 countenance embraced the stake, whereat he was to be burned, and kissing it, said: Now welcome mine own sweet wife, for this day shall thou and I be married together in the love 〈◊〉 peace of God. Lawrence Saunders took the stake, to which 〈◊〉 should be chained 〈◊〉 his arms, and kissed it, saying, 〈◊〉 the cross of Christ; Welcome everlasting life. Walter Mill, Scot, being put to the stake, ascended gladly, saying, Introibo altare Dei. John Noyes, Martyr, took up a fagot at the fire, and kissed it, and said, Blessed be the time that ever I was born to come to this. Denly sang in the fire at Uxbridge, so did George Carpenter the Bavarian Martyr: so did Wolfgang us Schuh, a Germane, when he entered into the place heaped up with fagots and wood, he sang, Laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus. Two Austin Monks at Bruxelles, anno 1523. (the first among the Lutherans that suffered for religion) being fastened to the stake to be burnt, sang, Te Deum, and the Creed. Others clapt their hands in the flames, in token of triumph; as Hawks and Smith; and five Martyrs burnt together by Bonner. Bainham at the stake, and in the midst of the flame (which had half consumed his arms and his legs) spake these words, O ye Papists, behold ye look for miracles: here you may see a miracle: For in this fire I feel no more pain, then if I were in a bed of down: but it is to me as a bed of roses. Now what was it else whereby these Worthies (of whom the world was not worthy) quenched the violence of the fire, and out of weakness were made strong? Was it not by their heroical and impregnable faith, causing them to endure, as seeing him that is invisible, and having respect, as Moses, to the recompense of reward? Heb. 11. 26, 27.

Verse 13. Ye are the salt of the earth. ]

As salt keepeth flesh from putrifying: so do the Saints the world; and are therefore sprinkled up and down (here one and there one) to keep the rest from rotting. Suillo pecori anima pro sale data, quae carnem servaret, ne putresceret, saith Varro. Swine and swinish persons have their souls for salt only, to keep their bodies from stinking above ground. Christ and his people are somewhere called the soul of the world. The Sunts are called, all things; the Church, every creature. Tabor and Hermon are put for East and 〈◊〉 : for God accounts of the world by the Church, and upholds the world for the Churches sake. Look how he gave Zoar to Lot and all the souls in the ship to Paul; so he doth the rest of man kind to the righteous. Were it not for such Jeho saphats, I would not look toward thee, nor see thee, said Elisha to Jehoram, saith God to the wicked. The holy seed is, statumen terrae, saith one Prophet, the earths substance or settlement: The righteous are fundamentum mundi, the worlds foundation, saith another. I bear up the pillars of it, saith David. And it became a common proverb in the primitive times, Abs{que} 〈◊〉 non staret 〈◊〉 : But for the piety and prayers of Christians, the world could not 〈◊〉 . It is a good conclusion of Philo, therefore, 〈◊〉 , ut 〈◊◊〉 in domo vir justus 〈◊〉 , ad calamitatum remedium: Let us pray that the righteous may remain with us, for a preservative, as a pillar in the house, as the salt of the earth. But as all good people, so good Ministers especially are here said, for their doctrine, to be the salt of the earth, and for their lives, The light of the world. Salt hath two things in it, 〈◊〉 & saporem, sharpness and savourinesse. Ministers 〈◊〉 〈◊〉 men sharply, that they may be sound in the faith, and a sweet savor to God, savoury meat, as that of Rebecca; a sweet meat- 〈◊〉 , meet for the masters tooth, that he may eat and bless them. Cast they must their cruses full of this holy salt into the un wholesome waters, and upon the barren grounds of men's 〈◊〉 (as Elisha once of Jericho ) so shall God say the word that all be whole, and it shall be done: No thought can pass between the receipt and the remedy.

Verse 14. Ye are the light of the world. ]

And must therefore lead convincing lives, though ye incur never so much harred of those 〈◊〉 , those Tenebriones of the world, that are 〈◊〉 apaid so much light should be diffused. But be ye blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse nation (as the Baptist was) among whom ye shine as lights in the world; as those great lights, the Sun and Moon (so the word signifieth) so that they that speak evil of you may be judged as 〈◊〉 , as those Atlantes, that curse the rising Sun, because it scorcheth them. Be as thestarres, at least; which are said to affect these inferior bodies, by their influence, motion, and light. So good Ministers (as fixed stars in the Churches firmament) by the influence of their lips, feed; by the regular motion of their lives, confirm; and by the light of both, enlighten many. And with such orient stars this Church of ours (blessed be God,) like a bright sky in a clear evening, sparkleth and is bespangled, though not in every part, yet in every zone and quarter of it.

Verse 15. Neither do men light a candle, to put it under a 〈◊〉 , &c.]

Nor doth God set up a Minister, and so light a lynk or torch (as the word here signifieth) amongst a people, but for the diffusing of the light of the knowledge of the glory of God, in the face of Jesus Christ. The heavenly bodies illighten not their own 〈◊〉 only, but send forth their beams far and near. The grace of God (that is, the doctrine of grace) that bringeth salvation, hath appeared (or shone-forth, as a candle on a candlestick, or as a beacon on a hill) Teaching us to deny ungodliness, &c. The Priests lips must not only preserve knowledge, but also present it to the people, who shall seek it at his mouth. And 〈◊〉 Baptist (that burning and shining light ) was to give the knowledge of salvation, not by way of infusion (for so God only) but by way of instruction. The same word (in the holy tongue) that signifieth to understand, signifieth also to instruct, and to 〈◊〉 . They that teach others what they know themselves (as Abraham did those of his 〈◊〉 and family) shall know more of God's mind, yea they shall be (as Abraham was) both of his Court and Council. But the Lord likes not such empty vines, as (with Ephraim) bear fruit to themselves: such idle servants, as thrust their hands into their bosoms, dig their talents into the earth, hide their candles under a bed or bushel: living and lording it as if their lips were their own: barrelling and hoarding up their gifts, as rich cormorants do their corn: refusing to give down their milk, as cursed kine: or resolving to speak no more, then what may breed applause and admiration of their worth and wisdom, as proud self-seekers. The 〈◊〉 of the spirit was given to profit withal. And the Philippians, were all partakers (or compartners ) of S ^t Paul's grace; which he elsewhere calleth the gift bestowed on us, for many, that we may serve one another in love; yea make ourselves servants to all, that we may 〈◊〉 some. Certainly the gifts of such shall not perish in the use, or be the worse for wearing, but the better and brighter; as the torch by tapping: they shall grow in their hands, as the 〈◊〉 in our Savior's, as the widows oil, as that great mountain of salt in Spain, de quo quaentum demas, tantum 〈◊〉 , which the more you take from it, the more it increaseth: Or lastly as the fountains or wells, which, by much drawing, are made better and sweeter, as S ^t Basil observeth, and common experience confirmeth.

Verse 16. Let your light so shine before men. ]

We use to 〈◊〉 the picture of a dear friend in a conspicuous place, that it may appear we rejoice in it, as an ornament to us: so should we the image of Christ and his graces. And as pearls (though formed and found in the water,) are like the heavens in clearness: so should all, but especially Ministers: Their faces should shine, as Moses when he came from the mount: their feet should be beautiful, Rom. 10. 15. their mouths (as heaven in the Revelation ) should never open but some great matter should follow: their lives should be (as one speaketh of Joseph's life) caelum quoddam lucidissimis virtutum 〈◊◊〉 , a very heaven sparkling with variety of virtues, as with so many bright stars. The High Priest of the Law came forth to the people, in habit, more like a God then a man: And Alexander the great took him for no less, but fell at his feet, meeting him upon his way to Jerusalem. There are that hold, that by his linens, he was taught purity; by his girdle, discretion; by his embroidered coat, heavenly conversation; by his golden bells, sound doctrine; by his pomegranates, fruitfulness in good works; by his shoulder-pieces, patience in bearing other men's infirmities; by his breast-plate, continual care of the Church; by his mitre, a right intention; and by the golden plate upon it, a bold and wise profession of Holiness to the Lord. The Apostle also is exact, in forming a minister of the Gospel: For he must be 1. Blamelesse, such as against whom no just exception can be laid. 2. Vigilant, pale and wan again with watching and working. 3. Sober, or temperate, one that can contain his passions, master his own heart, and keep a mean. 4. Modest, neat and comely in his bodily attire, neither curious nor careless thereof, but venerable in all his behavior; and one that keepeth a fit decorum in all things. 5. Hospital and harberous. Quicquid habent Clerici, pauperum est, saith Jerome. 6. Able and apt to teach, as Bishop 〈◊〉 , D ^r Taylor, and M ^r Bradford; who preached every sunday and holyday ordinarily: and as 〈◊〉 , Origen and some others, who preached every day in the week. 7. Not given to wine, no Ale-stake, as those drunken Priests the two sons of Aaron, who died by the fire of God, for coming before him with strange fire. 8. No striker: neither with hand nor tongue, to the just grief or disgrace of any. 9. Not greedy of filthy lucre, so as to get gain by evil arts; but honest, plain-dealing, and (as it follows in the text) patient, or aequanimous: easily parting 〈◊〉 his right, for peace sake, and ever preferring equity before extremity of Law. 10. Not a brawler, or common barretter, a wrangler, as Ishmael. 11. Not covetous: not doting on his wealth, or trusting to his wedge. Not without money, but without the love of money. The Apostle here distinguisheth, greedy of filthy lucre, which is in getting, from 〈◊〉 which consists in pinching, and saving. 12. 〈◊〉 that ruleth well in his own house, &c. For the children's faults 〈◊〉 upon the parents, and the servants sin is the masters shame. Besides, every man is that in religion, that he is relatively; and so much true goodness he hath, as he showeth at home. 13. Not a novice, a young scholar, rude and ungrounded: or a tender-young plant in Christianity (as the word signifieth) that may be bent any way: but a well-grown oak, stable and steady. 14. Lastly, he must have a good report of them which are without; which he cannot but have, if qualified, as above-said. The same God which did at first put an awe of man in the fiercest creatures, hath stamped in the 〈◊〉 hearts an awful respect to his faithful Ministers: so as even they that hate them, cannot 〈◊〉 but honor them, as Saul did Samuel; Darius Daniel; Nebuchadnezzar the three Worthies. Natural conscience cannot but stoop and do homage to God's image fairly stamped upon the natures and works of his people. So that when men see in such that which is above the ordinary strain, and their own expectation, their hearts ache within them, many times; and they stand much amazed at the height of their spirits, and the majesty that shines in their faces. Either they are convinced, as Nebuchadnezzar, Darius, and Diocletian (who laid down the Empire, out of a 〈◊〉 discontent and dispair of ever conquering the constancy of Christians by any bloody persecution:) or (which is better) they are converted, and seeing such good works, they glorify God our heavenly father, as Justine Martyr, who confesseth of himself, that by beholding the Christians piety in life, and patience in death, he gathered their doctrine to be the truth, and glorified God in the day of his visitation. For there is no Christian (saith Athanagoras in his Apology to the Heathens,) that is not good, unless 〈◊〉 be an hypocrite, and a pretender only to religion. Vere magnus est Deus Christianorum, said one Calocerius a Heathen, beholding the sufferings of the Primitive Martyrs. And it is reported of one Cecilia a Virgin, that by her constancy and exhorations, before, and at her martyrdom, four hundred were converted. Chrysostom calls good works unanswerable syllogisines, invincible demonstrations to confute and convert Pagans. Julian the Apostate could not but confess, quod Christiana religio propter Christianorum erga omnes beneficentiam 〈◊〉 est: Christian religion spread by the holiness of those that professed it.

Verse 17. Think not that I am come to destroy the Law ]

As the Pharisees slandered him, only to bring him into hatred with the people. And as, to this day, they maliciously traduce him in their writings. Rabbi Maimonides in his Misnah, hath a whole chapter concerning the punishment of the false-Prophet, that teacheth that he came to destroy the Law: Calumniare audacter: aliquid saltem adhaerebit, said Machiavel. A depraver (saith Plato ) is 〈◊〉 nominis, a devil, saith Paul. It is the property of defamitions, to leave a kind of lower estimation, many times, even where they are not believed.

Verse 18. For verily I say unto you.]

This is his ordinary asseveration, which he useth in matters of weight only. For a vain protestation comes to as much, for ought I know (saith a Worthy Divine) as a vain oath.

Verse 19. Whosoever therefore shall break one of these 〈◊〉 Commandments. ]

So the Pharisees called and counted these weightier things of the Law, in comparison of their tithings, Matth. 23 23. and traditions, Matth. 15. 3. But albeit some Commandments are greater then some, as those of the first table (in meet comparison) then those of the second: yet that Pharisaical diminution of Commandments, that idle distinction of sins into Gnats and Camels, venial and mortal, motes and mountains, is by no means to be admitted. The least sin is contrary to Charity, as the least drop of water is to fire. The least missing of the mark is an error, as well as the greatest; and both alike for kind, though not for degrees. Hence lesser sins are reproached by the name of the greater: malice is called murder: lustful looks, adultery: sitting at idolatrous feasts (though without all intent of worsh p) 〈◊〉 . See 〈◊〉 31. 27, 28. Disobedience in never so small a matter (as eating a forbidden apple, gathering a few sticks on the Sabbath-day, looking into, or touching the Ark) hath been 〈◊〉 punished. Though the matter seem small, yet thy malice 〈◊〉 presumption is great, that wilt in so small a thing incur the 〈◊〉 so high displeasure. What could be a 〈◊〉 Commandment 〈◊〉 to abstain from blood? yet is their obedience herein urged with many words, and that with this reason, as ever they will have God to do anything for them or theirs. The whole Law is (say the Schoolmen) but one copulative. Any condition not observed, 〈◊〉 the whole lease; and any Commandment not obeyed, subjects a man to the curse. And as someone good action hath 〈◊〉 ascribed and assured to it, as peace-making, Matth. 5. 9. so he that shall keep the whole Law, and yet offend in one point, is guilty of all. When some of the Israelites had broken the fourth Commandment, God challengeth them for all, Exod. 16. 28. Where then will they appear that plead for this Zoar, for that Rimmon? a merry lie, a petty oath, an idle errand on the Lord's day, &c. Sick bodies love to be gratified with some little bit, that favoreth the disease. But meddle not with the murthering morsels of sin; there will be bitterness in the end. Jonathan had no sooner tasted of the honey with the tip of his rod only, but his head was forfeited. There is a 〈◊〉 fullness in sin, a lie in these vanities; give them an inch, they'll take an ell. Let the serpent but get in his head, he will shortly wind in his whole body. He plays no small game, but meaneth us much hurt, how modest soever he seemeth to be. It is no 〈◊〉 then the Kingdom that he seeketh, by his maidenly 〈◊〉 as Adonijah. As therefore we must submit to 〈◊〉 , so we must resist the devil, without expostulation, 1 Pet. 5. 7. throw water on the fire of temptation, though but to some smaller sin, and stamp on it too. Behold how great a matter a little fire kindleth, saith S ^t James! A little poison in a cup, a little leak in a ship, or breach in a wall may ruin all. A little wound at the heart, and a little sin in the soul may hide God's face from us, as a cloud. Therefore as the Prophet, when a cloud as big as a man's hand only appeared, knew that the whole heaven would be overcovered, and 〈◊〉 the King to betake himself to his chariot: so let us to 〈◊〉 shelter; for a company comes, as she said, when she bore her 〈◊〉 Gad: After Jonathan and his Armor-bearer came the whole host: and when Delilah had prevai'ed, came the Lord's of the Philistines. He that is fallen from the top of a ladder, cannot stop at the second round. Every sin hardeneth the heart, and gradually disposeth it to greater offenses: as lesser wedges make way for bigger. After Ahaz had made his wicked Altar, and offered on it, he brought it into the Temple; first setting it on the brazen Altar; afterwards bringing it into the house, and then lastly, setting it on the Northside of God's Altar: Withstand fin therefore at first, and live by Solomon's rule, Give not water passage, no not a little. Silence sin, as our Savior did the 〈◊〉 ; and suffer it not to solicit thee. If it be importunate, answer it not a word, as 〈◊〉 would not Rabshakeh: or give it a short and sharp answer, yea the blew eye, that S ^t Paul did. This shall be no grief unto thee, hereafter, nor offense of heart, as she told David; the contrary way. It repented S ^t Austin of his very excuses made to his parents, being a child, and to his schoolmaster, being a boy. He retracts his ironyes, because they had the appearance of a lie, because they looked ill-favouredly. B. Ridley repents of his playing at Chess, as wasting too much time. Bradford bewaileth his dullness and unthankfulness, David's heart smote him for cutting the lap of 〈◊〉 coat only; and that for none other intent, then to clear his own innocence: that in which Saul commended him for his moderation. There are some that would shrink up sin into a narrow scantling; and bring it to this, if they could, that none do evil, but they that are in goales. But David approves his sincerity by his respect to all God's Commandments, and hath this commendation, that he did all the wills of God. Solomon also bids, count nothing little that God commandeth, but keep God's precepts as the sight of the eye. Those venturous spirits, that dare live in any known sin, aspire not to immortality, Phil. 2. 12. they shall be least, that is, nothing at all in the Kingdom of heaven.

Verse 20. Except your righteousness shall exceed the 〈◊〉 of the Scribes and Pharisees ]

And yet they went far, 1. In works of piety, for they made long prayers, &c. 2. In works of charity, for they gave much alms. 3. In works of equity, for they tithed 〈◊〉 , anise and cummin. 4. In works of courtesy; for they invited Christ often, &c. They were the most exact and accurate sect of that religion, as S ^t Paul (who once was one of them) beareth them witness. And so carried away the heart of the people, that there was no holy man that was not termed a 〈◊〉 . And therefore among the seven kinds of Pharisees in 〈◊〉 Talmud (whereof one sort was Pharisaeus Quid debeo facere, & faciam illud, such a one was he, Luk. 18. 18.) they make Abraham a Pharisee of love, Job a Pharisee of fear, &c. Yea, it was commonly conceited among the Jews, that if but two of all the world were to go to heaven, the one should be a Scribe, and the other a Pharisee. And what high opinions they nourished of themselves, may be seen in that proud Pharisee, Luk. 18. Like unto whom, how many civil Justiciaries are there amongst us? who if they can keep their Church, give an alms, bow their knee, say their prayers, pay their tithes, and, once a year, receive the Sacrament (it matters not how corrupt hearts, how filthy tongues, how false hands they bear) can thank God for their good estate to Godward, and take up their seats, as it were, in heaven afore-hand. But our Savior says nay to it in this text; yea, sets a double bolt upon heaven gates, to keep out such. And when they shall come knocking and bouncing, with Lord, Lord, open unto us, he shall say, discedite, depart ye: or as once he did to their fellow-Pharisees,) 〈◊〉 are they which justified yourselves before men; that God knew your hearts. And you shall now know (to your small comfort) that that which is highly esteemed amongst men, is abomination in the sight of God. Civility rested in, is but a beautiful abomination, a smooth way to hell. The world highly applauds it, because somewhat better then outrageous wickedness; as a cab of dovesdung was sold in Samaria's famine at a very dear rate, &c.

Verse 11. Ye have heard that it was said by them of old ]

Antiquity 'tis venerable: and of witnesses, Aristotle witnesseth, that the more ancient they are, the more to be credited, as less corrupt. New things are vain things, saith the Greek proverb. And the Historian condemneth his countrymen, as despisers of old customs, and carried after new. But as old age is a crown, if it be found in the way of righteousness, Prov. 16. 31. and not otherwise: So may it be said of these Kadmônin or the old Rabbins, later then Ezra, whom our Savior here confuteth. Much might have been attributed to their authority, had they not rested upon the bare letter of the Law, and wrested it sometimes to another meaning. Antiquity disjoined from verity, is but filthy hoarinesse: and deserveth no more reverence then an old leacher; which is so much the more odious, because old. And as Manna, the longer it was kept, against the command of God, the more it stank; so do errors and enormities. Laban pretendeth antiquity for his god, in his oath to Jacob, The God of Abraham, saith he, and the God of Nahor, the God of their father judge between us. Bu Jacob sware by the 〈◊〉 of his father Isaac. He riseth not higher 〈◊〉 his father; and yet doubts not, but he worshipped God aright. It's no good 〈◊〉 to say, we'l be of the same religion with our forefathers; 〈◊〉 we can approve it right by the holy Scriptures. Plus valet malum inolitum quam bonum insolitum: And that Tyrannus, trium literarum mos, too often carries it against truth: The image that fell down from Jupiter (for which there was so much ado at 〈◊〉 , Acts 19.) 〈◊〉 said by the Town-clarke, to be 〈◊〉 as could not be spoken against with any reason. And why? because it was wonderful ancient (as Pliny telleth us.) For whereas the Temple of Diana had been seven several times reedified, this image was never changed: and thence grew the 〈◊〉 great superstition, by the 〈◊〉 of the Priests: as likewise the Ancilia among the Romans, and 〈◊〉 among the Asians. But what saith a Noble writer? Antiquity must have no more authority then what it can maintain. Did not our predecessors hold the torrid Zone 〈◊〉 ? did they not confine the world in the Ark of Europe, Asia and Africa, till Noah's dove Columbus discovered land, &c?

Verse 22. But I say unto you. ]

This is his teaching with authority, and not as the Scribes. To their false glosses he 〈◊〉 his own sole and single authority. He delivers himself like a Lawgiver: but I say unto you, and you shall take it on my bare word, without any further pawn or pledge. He that is 〈 in non-Latin alphabet 〉 , is likewise 〈 in non-Latin alphabet 〉 . The Pharisees Phylacteries were not so broad, but their expositions of the Law were as narrow; which therefore our Savior letteth out and rectifieth.

Verse 23. Therefore if thou bring thy gift to the Altar ]

To anger, our Savior here opposeth Charity; 〈◊◊◊〉 and is kind. Charity envieth not, nor is rash, &c. But beareth all things, believeth all things, hopeth all things, endureth all things. Strangers we must love as ourselves, Luk. 10. 27, 28. but brethren, 〈◊〉 Christ loved us, with a preventing constant love, Joh. 15. 15 notwithstanding provocations to the contrary.

Verse 24. 〈◊〉 there thy gift ]

The fountain of love will not be 〈◊〉 at with uncharitable hands. God appeared not to Abraham, 〈◊〉 Lot and he were agreed. Jacob reconciled to his brother, first builds an Altar, & 〈◊〉 .

Verse 25. Agree with thine adversary quickly. ]

Habent 〈◊◊〉 suum Cito, Cito. God's work also must be done with expedition 〈◊〉 are headlong, delays dangerous. Let not 〈◊〉 the Sun go down upon your wrath, lest it grow inveterate, as 〈◊〉 proves in many, who not only let the Sun go down, once or 〈◊〉 but run his whole race, ere they can find hearts and means to 〈◊〉 reconciled. Cursed be their wrath, for it is deadly. O my soul, 〈◊〉 not thou into their secret. It were much to be wished, that as 〈◊〉 vy hath it, Amicitiae immortales, inimicitiae mortals essent, 〈◊〉 ties were mortal amongst us, amities immortal.

Verse 26. Thou shalt by no means come out thence, till, &c.]

〈◊〉 . 〈◊〉 come out. Let our merit-mongers first go to hell for their sins, and stay all 〈◊〉 there: then afterward, if God will create another eternity, they may have liberty to relate their good works, and call for their wages. But the curse of the law will first be served of such, as 〈◊〉 to be saved by the works of the law, are fallen from Christ, these shall never come out till they have paid the utmost 〈◊〉 . And when will that be? We read of a miserable malefactor ( John Chambone by name) who had lain in the dungeon at 〈◊〉 the space of seven or 〈◊〉 months. This thief, for pain and torment cried out of God, and cursed his parents that begat him, being almost eaten up with lice, and ready to eat his own flesh for 〈◊〉 ; being fed with such bread as dogs and horses had 〈◊〉 to eat. So it pleased the goodness of Almighty God, that 〈◊〉 Bergerius a French Martyr, was cast into the fame dungeon: through whose preaching and prayers he was brought to 〈◊〉 , learning much comfort and patience by the word of the Gospel preached unto him. Touching his conversion he wrote a 〈◊〉 sweet Letter out of his bonds, declaring therein, that the next day after that he had taken hold of the Gospel, and 〈◊〉 himself to patience according to the same, his lice (which he could pluck out before by twenty at once 〈◊〉 his fingers) now were so gone from him, that he had not one. Furthermore so the alms of good people were extended towards him, that he was fed with white bread, and that which was very good. His imprisonment, at 〈◊〉 , lasted but while life: death as a goaler knocked off his shackles, and set him into the glorious liberty of the Saints above. So the penitent thief in the Gospel: and so that Rob. Samuel, Martyr, above mentioned. But not so, those that are 〈◊〉 up in the dark dungeon of hell. Their misery is as endless as 〈◊〉 . A river of brimstone is not consumed by burning: the smoke of that pit ascendeth forever. A child with a spoon may sooner empty the 〈◊〉 , then the damned in hell accomplish their 〈◊〉 .

Verse 27. You have heard that it was said to them of old, Thou shalt not commit adultery. ]

This they corruptly restrained to the gross act, and made nothing of contemplative filthiness, hearts full of harlortry, hot as an oven with scalding lusts, very stews and brothelhouses, cages of unclean birds; besides eyes full of adultery, hands defiled with dalliance, tongues taught to talk obscaenities and ribaldries, &c. But 〈◊〉 could say, Incesta est, & sine 〈◊〉 quoe stuprum cupat, she is a whore, that would be so, had she but 〈◊〉 : And the Romans put to death a 〈◊〉 Virgin, for singing this verse only,

S ^t Paul's Virgin is holy, not in body only, but in spirit also, I Cor. 7. 〈◊〉 non licuit, non facit, illa facit: 〈◊〉 for the avoiding of fornications (in the plural number, inward burnings as well as outward pollutions) let every man have his own wife &c.

Verse 28. But I say unto you, that whosoever looketh on a woman to lust after her. ]

Lusting is oft the fruit of looking; as in Josephs mistress, who set her eyes upon Joseph, and David, who law Bathsheba bathing: lust is quick-sighted. How much better Job, who would not look, lest he should think upon a maid? And Nazianzen, who had learned (and he glories in it) to keep in his eyes from roving to wonton prospects. And the like is reported of that heavenly spark, the young L. Harrington: whereas those that have eyes full of adultery, cannot cease to sin, saith S ^t Peter. And facti crimina lumen habet, saith another. Samson's eyes were the first offenders that betrayed him to lust, therefore are they first pulled out, and he led a blind captive to Gaza, where before he had lustfully gazed on his Delilah. It is true, the blindness of his body opened the eyes of his mind. But how many thousands are there that die of the wound in the eye: Physicians reckon 200 〈◊〉 that belong to it: but none like this. for by these loopholes of lust and windows of wickedness, the devil windeth himself into the soul. Death entereth in by these windows, as the Fathers apply that text in leremie. The eye is the light of the body, saith our Savior, and yet by our abuse, this most lightsome part of the body draweth many times the whole soul into utter darkness. Nothing, I dare say, so much enricheth hell, as beautiful faces: whiles a man's eye-beams, beating upon that beauty, reflect with a new heat upon himself. Ut uidi, ut perij? Looking and lusting differ (in Greek) but in one letter. When one seemed to pity a oneeyed man, he told him he had lost one of his enemies, a very thief that would have stolen away his heart: Democritus (but in that no wise man) pulled out his eyes. And the Pharisee (little wiser.) would shut his eyes when he walked abroad, to avoid the sight of women: insomuch that he often dashed his head against the walls, that the blood gushed out, and was therefore called 〈◊〉 impingens. How much better, and with greater commendation hid these men taken our Savior's counsel in the following verses?

Verse 29. And if thy right ere offend thee, pluck it out ]

That is; if it be either so natural or habitual to thee to go after the fight of thine eyes (which Solomon assigneth for the source of all youthful outrages, Eccles. 11 9.) that thou hadst as lieve lose thy right eye, as not look at liberty; out with such an eye, (though a right eye:) 〈◊〉 it out, and rake in the hole where it grew, rather then that any filth should remain there. Pluck it out of the old Adam, and set it into the new man. Get that oculum irretortum, that may look forth-right upon the mark, without idle or curious prying into, or poring upon forbidden beauties. A Praetor (said the Heathen) should have continent eyes, as well as hands. And the 〈◊◊◊〉 and worthily ubraided a certain wonton, that he had not pupils but punks in his eyes. And Archesilaus the 〈◊〉 , observing one to have wanton eyes, told him, that the difference was not great, whether he plaid the naughty-pack with his upper parts or his nether. Lot might not look to ward Sodom. And Peter Martyr observeth out of Nathan's Parable, that lust, though it once prevailed over David, yet it was but a stranger to him: had enough of that once, for it cost him hot water. His eye became a fountain, he washed his bed which he had defiled (yea his pallet or under-bed) with tears. So did Mary Magdalene, once a strumpet; her hands were bands, her words were cords, her eyes as glasses, where into while silly larks gazed, they were taken, as in a day-not. She therefore made those eyes a fountain to bath Christ's feet in, and had his blood a fountain to bath her soul in, Zech. 13. 1. To conclude: the sight is a deceitful sense, therefore bind it to the good abearance: call it in from its out-strayes, check it and lay God's charge upon it for the future. Chast Joseph would not once look on his immodest mistress: she looked, and caught hold on him, and that when she was abed: but her temptation fell like fire upon wet tinder, and took not. It must be our constant care, that no sparkle of the eye flee out to consume the whole, by a flame of lust: but upon offer of wanton glances from others, beat them back, as the North wind driveth away rain. A Kirg that sitteth in the throne of judgment, and so any other man that sets seriously upon this practice of mortification) scattereth away all evil with his eyes, Prov. 20. 8. And this is to pluck out, and cast a way the right eye that offendeth us, as being an occasion of offense unto us. He that shall see God to his comfort, shuts his eyes from 〈◊〉 of 〈◊〉 . For wanton and wandering eyes (like spiders) gather 〈◊〉 out of the 〈◊〉 flowers, and (like Jacob's sheep) being too firmly fixed on beautiful 〈◊〉 , they make the 〈◊〉 , ofttimes, bring 〈◊◊〉 fruits.

Verse 30. And if thy right hand offend thee &c.]

By wanton touches, by unclean dalliance; a farther degree of this sin, and 〈◊〉 greater incentive to lust; as we see in Josephs mistress: when she not only cast her eyes, but proceeded to lay hand upon him, she became much more inflamed towards him: and had not his heart been seasoned with the true fear of God, there was so much the greater danger of his being drawn thereby to commit, not that trick of youth, as the world excuseth it, but that great wickedness, as he there counts and calls it. Visus, colloquium, contactus, osculum, concubitus, are the whoremongers five descents into the chambers of death. Off therefore with such a hand by all means: cry out of it, as Cranmer did of his unworthy right-hand, wherewith he had subscribed: And as John Stubbes of LincolnsInne, having his right-hand cut off, in Queen Elizabeth's time, with a cleaver driven thorough the wrist with the force of a beetle (for writing a book against the marriage with the Duke of Anion, entitled, The gulf wherein England will be swallowed by the French match, &c.) he put off his hat with his left-hand, and said with a loud voice, God save the Queen: So when God strikes a parting blow between us, and our dilecta delicta, our righthand sins, let us see a mercy in it, and be thankful: let us say to these Idols, Get thee hence, What have I to do anymore with Idols? that God may say, as there, I have heard him and observed him, I am like a green fir-tree; from me is thy fruit found; when he shall see thee pollute those Idols, that thou wast wont to perfume, Isa. 30. 22.

Verse 31. It hath been said, Whosoever shall put away his wife, &c. ]

This Moses permitted, as a Law-maker, not as a Prophet, as a civil Magistrate, not as a man of God: merely for the hardness of the men's hearts, and for the relief of the women, who else might have been misused & mischiefed by their unmannerly and unnatural husbands, Mal. 2. 13. Those hard-hearted Jews caused their wives (when they should have been cheerful in God's service) to cover the altar of the Lord with tears, with weeping, and with crying out: So that he regarded not the offering anymore. A number of such Nabal's there are now-adaies, that tyrannize over, and trample upon their wives, as if they were not their fellows, but their foot-stools, not their companions and copesmates, but their slaves and vassals: Husbands, love your wives, and be not bitter unto them, Col. 3. 16. He saith not (as it might seem he should with respect to the former verse) Rule over them, and show your authority over those that are bound to submit unto you. But, love them, that their subjection may be free and ingenuous. Live not, as Lamech, like lions in your houses, Quarrelsome, austere, discourteous, violent, with high words and hard blows, such are fitter to live in Bedlam, then in a civil society. The Apostle requires, That all bitterness be put away, all, and in all persons: how much more in married couples? The Heathens when they sacrificed at their marriage feasts, used to cast the gall of the beast sacrificed out of doors. Vipera virus ob veneratio • em nuptiarum evomit: Et tu duritiem animi, tu feritatem, tu crudelitatem ob unionis rev • rentiam non d • ponis? saith Basil. I confess it were better be married to a quartan ague, then to a bad wife (so saith Simonides ) for there be two good days for one bad with the one, not one with the other. But that should have been looked to afore-hand. A hard adventure it is to yoke ones self with any untamed heifer, that beareth not the yoke of Christ. And as grace, so good nature, a courteous disposition, is a thing to be especially looked at in a wife, which Eleazar Abraham's servant understood, and therefore singled out as a token of a meet mate for his son, Let her offer me drink, and my Camels also, saith he. But what if it prove otherwise, and men by leaping unadvisedly into the marriage estate, have drawn much misery upon themselves? Quid si pro conjugio conjurgium contraxerint? Varro answereth, Uxoris vitium aut tollendum aut tolerandum est. A wives faults must be either cured or covered: mended, if we can; made the best of, if we cannot. If the first, she is made better: if the second, we.

And hence it cometh to pass, that

As on the other side, where this meekness of wisdom is not made use of by married folk, they are together in the house no otherwise then as two poisons in the stomach, as live Eels in the pot, as two spanniels in a chain: their houses are more like kennels of hounds, then families of Christians; or as so many fencingschools, wherein the two sexes seem to have met together, for nothing, but to play their prizes, and to try masteries. Job was not more weary of his boils, then they are of their bed-fellows: cursing their wedding-day as much, as he did his birth-day; and thirsting after a divorce, as he did after death: Which, because it cannot be had, their lives prove like the sojourning of Israel in Marah, where almost nothing could be heard but murmuring and mourning, conjuring and complaining.

Verse 32. Saving for the caeuse of fornication. ]

Taken in the largest sense for adultery also. Adulterium est quasi ad alterum, aut alterius locum. This sin strikes at the very sinew, heart and life of the marriage-knot, and 〈◊〉 it. Further, it directly fights against human society (which the Law mainly respects) and was therefore to be punished with death, as a most notorious theft. Master (lay they) this woman was taken in adulery, in the very act. In the very theft, saith the original, to intimate, belike, the great 〈◊〉 that is in adultery, whiles the child of a stranger carries away the goods or lands of the family. 〈◊〉 may any 〈◊〉 from our Savior's words to that woman, ver. 11. ( N 〈◊◊◊◊〉 ) that 〈◊〉 is not to be 〈◊〉 ; 〈◊〉 more then he may, that inheritances are not to be 〈◊〉 , 〈◊◊〉 (who was no 〈◊〉 ) would not divide them, Luk 12. 14. The marriage-bed is honorable, and should be kept inviolable: 〈◊〉 and the purity of posterity cannot otherwise 〈◊〉 amongst men; which is well 〈◊〉 by 〈◊〉 to be the reason why adultery is named in the Commandment, under it all 〈◊〉 being forbidden; when yet other 〈◊〉 are more 〈◊〉 , as Sodomy and bestiality.