4 God hath promiſed ſundry bleſſings to ſuch, as, 1 Guidance and teaching in his way, Pſalm 25, 9, 2 Satisfaction, Pſalm 22, 26,

5 The infirmities and ignorance of thoſe among whom we live, Gal, 6, 1, We live not among perfect perſons, but among thoſe who are apt to be overtaken with faults.

6 Meekneſs will make our lives comfortable and pleaſant.

This meekneſs hath theſe properties.

1 It moderates anger, impatience and revenge, John 8, 48, 49, when the Jews told Chriſt he had a Devil, he anſwers, I have not a Devil: with this caution, that when Gods glory lies at ſtake then it ſpeaks, as in Moſes, Exod, 32, 27, who broke the Tables, though a meek man.

2 It ſhews it ſelf by gentle anſwers and calm ſpeeches, Prov, 26, 11.

3 To have a greatneſs of mind in hope of theſe enjoyments. Earthly heirs are apt to have greatneſs of mind and to ſwell becauſe of their eſtates, 1 Tim. 6.17. but let us have a ſpiritual greatneſs of mind to contemn the pomp of the world, Eccleſ. 2.11.4 To preſs after the qualification.

4 To get weanedneſs of affection to preſent poſſeſſions, knowing though now you have a right in them for a time yet they ſhall be given to others (though you ſhall have your ſhare if godly) notwithſtanding any aſſurance in law, that they are made over to you, and your heirs for ever. 1 Cor. 7.30.

5 To have your faith and hope raiſed up to the expectation of the promiſe of new heavens, and new earth, Eſa 65.17. 2 Pet. 3.13.

6 To preſs after meekneſs in hope of this inheritance.

V. 6. Bleſſed are they which do hunger and thirſt after righteouſneſs, for they ſhall be filled.

Here is another bleſſedneſs propoſed.

Q. What is meant by righteouſneſs?

A. Some think the way of righteouſneſs, and the doctrine of that obedience that God requires of us.

2 I rather think it to be meant of a conformity of our will to Gods will, that together with Chriſt's righteouſneſs made over to us we may have this.

Obſ. It's a bleſſed thing to have an hunger and thirſt af-righteouſneſs.

Reaſ. 1 Becauſe with a thirſt after righteouſneſs goes along a groaning under corruption, Gal. 5.17. The ſpirit luſteth againſt the fleſh. Now to groan under corruption is a bleſſed thing; for, 1 Such perſons hate the evil they do, and groan to do the good they do not, Rom. 7.15. 2 They conſent unto the goodneſs of the law, v. 16. 3 They delight in the law after the inner man, v. 22. all which declare a bleſſed temper of ſpirit.

2 Becauſe ſouls that hunger and thirſt are under a promiſe of ſatisfaction, Eſa. 44.17.They are not thence bleſſed becauſe they hunger and thirſt, but becauſe they ſhall be filled: bleſſedneſs will be in fulneſs not in hunger, but hunger muſt go before filling that we may not loath the loaves. Aug. de verbis domini Serm. 5. When the poor and needy want water, and their tongue faileth for thirſt, I the Lord will hear them, I the God of Iſrael will not forſake them, I will open rivers in high places. Eſa. 35.7. The parched ground ſhall become a pool, and the thirſty land ſprings of water; The Prophet ſpeaks it of the effects of the Goſpel, in that fruitfulneſs and comfort comes to ſuch ſouls, Eſa. 44.3. I will pour water upon the thirſty, and floods upon dry ground, Joh. 4.14.

3 Becauſe an hunger and thirſt after righteouſneſs eats out our hunger and thirſt after the world, Joh. 4.13, 14. Whoſoever drinketh of this water ſhall thirſt again, but whoſo drinketh of the water that I ſhall give him, ſhall never thirſt; Hence the woman of Samaria leaves her water pot for to do her duty, v. 28. Mary, Luke 10.41. ſhe leaves attendance on Chriſt to hear his word.

The reaſon is, becauſe the ſoul ſees better meat and drink then it ſaw before. So that as when we are at a feaſt, and ſee a freedom to partake of better meat and drink, our hunger and thirſt is taken off, from that which is more courſe to that which is more delicate and pleaſant; ſo the ſoul ſeeing Chriſt and holineſs to be meat that endures to everlaſting life, and all things here but periſhing food, the hunger and thirſt to the one eates out the hunger and thirſt to the other, Joh. 6.27.

4 Hungring and thirſting after righteouſneſs argues a principle of renovation, becauſe naturally our deſires are after the fleſh and carnal things, Epheſ. 2.2. Rom. 8.5. Phil. 3.19.

Now, when our deſires, and hungrings and longings are for righteouſneſs, it argues a principle of renovation, Joh. 6.35. I am the bread of life, he that cometh to me ſhall never hunger, and he that believeth on me ſhall never thirſt, q. d. when once a man comes to Chriſt he doth not hunger and thirſt as formerly he did.

5 It's a bleſſed thing to be made like Chriſt; but in hungring after righteouſneſs we are made like to Chriſt, Joh. 4.32. My meat is to do the will of him that ſent me, and to finiſh his work;

Hence Chriſt preferred the doing the will of God before his food, Mark 3.20. ſo Job 23.12. I eſteemed the words of his mouth more then my neceſſary food.

For application, 1 Information of the curſed condition of thoſe who hunger and thirſt after wickedneſs, after uncleanneſs, revenge, and not in ſome one act or motion, but it's the uſual temper of their hearts, ſee it in covetous perſons, Amos 8.5. When will the ſabbath be gone that we may ſet forth wheat, making the Ephah ſmall and the ſhekell great? They ſleep not except they have done miſchief, they eat the bread of wickedneſs and drink the wine of violence, Prov. 4.16, 17. See it in Ahab who laid him down on his bed, and would eat no bread, why? his ſickneſs was for Naboths Vineyard, 1 Kings 21.4. Amnon was ſick for his ſiſter Tamar, 2 Sam. 13.2. The drunkard for all he hath ſuch miſery by his potting, Prov. 23.29, 34. Yet when he awakes he ſeeks it again, Hoſ. 7.4, 6, 7. Their hearts were heated with revenge and uncleanneſs like an oven, and in the morning theſe luſts of theirs did burn like a flaming fire v. 7.8.

2 The difference betwixt godly and wicked; one ſays, Who will ſhew any good, Pſal. 4.6. the other ſays, Lord lift up the light of thy countenance on us. v. 7. Phil. 3.19.20. Job 20.12, 13.

3 No earthly thing is able to ſatisfie the hunger and thirſt of a Chriſtian, Eſa. 55.2. wherefore do you lay out your money for that which is not bread, and your labour for that which ſatisfieth not? Eccleſ. 5.10. He that loveth ſilver ſhall not be ſatisfied with ſilver, nor he that loveth abundance with increaſe. Solomon had abundance of all, yet nothing ſatisfied him, but all was vanity, Eccleſ. 2.11. The main reaſon is, becauſe that which principally afflicts the ſoul, is either guilt with which Belſhazzar was afflicted; though his Lords and Ladies were about him, yet his knees falls to trembling, Dan. 5.6. or filth, which ſo made Paul to cry out, Rom. 7.23. as one that is brought into captivity by a ſtronger then himſelf, ſigheth and groanes, ſaying, Who ſhall deliver me, &c. and the world cannot take away theſe.

2 Exhortation to raiſe up your hunger and thirſt after righteouſneſs, Pſal. 119.80. Mine eyes fail with looking, but Lord when wilt thou comfort me? Davids ſoul panted for God, as the hart for the rivers of water, Pſal. 42.1, 2. yea his heart and fleſh cryed out for the living God, Pſal. 84.1, 2. Pſal. 27.4. there was one thing his ſoul lookt after Multa novit vulpes, verum Echinus unum magnum, as the proverb, The Fox knows many things, the Hedge-hogge knows one great thing.

Holy perſons long to know their duty, as every man deſires to know what belongs to the office he is imployed in, Pſal. 119.33, 34. ſo do they thirſt for a conformity to it, Pſal. 19.10. More to be deſired are they then gold, yea then fine gold, ſweeter alſo then hony and the hony comb, Pſal. 119.130. I opened my mouth and panted, for I longed for thy commandements. He uſes a Metaphor from hungry or thirſty perſons; look as when they are hungry or thirſty they greedily open their mouth to take in meat and drink to quench the thirſt, ſo when my ſoul conſiders the ſence of Gods anger againſt ſin, or my own filth, I flie to thy word to quench my thirſt by thy promiſes, and to get direction by thy commandements.

4 Sharp Sawces procure a ſtomach. Let the bitterneſs of ſin and afflictions procure a hunger and thirſt after righteouſneſs, Jer: 2.19 the Paſchal Lamb was eaten with ſowre Herbs, to ſhew that Chriſt is ſweet to them that feel the bitterneſs of ſin.

5 Purge your ſtomachs. Naturally we feed on pleaſures, profits and carnal contents, and we are apt to ſurfet on them. Conſider we the vanity of them, Matth: 6.20 Prov: 23.5 1 John 2 16, 17 1 Peter 2.1, 2 q, d, So long as you delight in ſin you will have no ſtomach to holineſs. Sin works on our ſoul as ill humours do on our ſtomachs, it cloys us and makes us loath all ſpiritual food.

6 Converſe with them that are ſpiritual, that have taſted heavenly things; when we ſee them contemplate Chriſt and his benefits, the ſoul reaſons there's ſome excellent thing in Chriſt and his benefits, and in an holy life that takes up theſe mens mindes.

7 We know not how ſoon theſe Dainties may be taken from us, let us as thoſe at a Feaſt, who having neglected eating at the latter end fall to afreſh. While the Jubilee is, take out a pardon; while the Phyſician is preſent get out a Medicine: imitate Joſeph to lay up againſt a Famine; no man ever repented the pains he hath taken for his ſoul, but many have lamented their neglects.

8 Exerciſe gets ſtomach. Exerciſe in prayer, in bearing croſſes, in reſiſting temptations, will ſharpen our affections to an holy life.

9 In order to hungring and thirſt get a taſt of the ſweetneſs of an holy life, 1 Peter 2.2 He that hath taſted any ſweet thing, the more he hath taſted it, the more he will deſire it; as in learning, ſweet meats, &c. Love the beſt life, and cuſtome will make it ſweet to you.

10 Relliſh holineſs. Where there's a relliſh of any good thing we will the more deſire it. If we relliſh ſpiritual things we will hunger and thirſt after them, Rom: 8.5 They that are after the Spirit ſavour the things of the Spirit.

11 Conſider the durableneſs of this Food. Other meat when it is eaten the ſweetneſs is preſently gone, but holineſs and Chriſt is a Food that endures to everlaſting life, John 6.27 All food elſe is periſhing, even the knowledg of natural and civil things, yea the ſpeculative knowledg of divine things: the truths of God are the food of the ſoul, but unleſs the goodneſs of truths be the food of the will and affections they are but periſhing food. In religious diſcourſes all ornaments, beſides that which quickens and ſtrengthens, is but periſhing food.

V. 7 Bleſſed are the mercifull, for they ſhall obtain mercy.

Two things, 1 A Propoſition, Mercifull men are bleſſed.

2 The Reaſon, For they ſhall obtain mercy.

Obſ. Mercifull men are bleſſed.

Reaſ. 1 Such ſhall finde mercy with God, 2 Tim: 1.16 The Lord grant mercy to the houſe of Oneſiphorus, for he oft refreſhed me; the Lord grant unto him that he may finde mercy of the Lord in that day. v. 18 Come ye bleſſed of my Father, for I was hungry and ye gave me meat, I was thirſty, and ye gave me drink, Matth: 25.34.

2 From the rules of contrary. Mercileſs men are curſed: why? they finde no mercy with God. The glutton would not give ſo much as the crums to poor Lazarus, Luke 16.21 hence he could not get a drop of water to cool his tongue being in torments. James 2.13 He ſhall have judgment without mercy that hath ſhewed no mercy. Now as mercileſs men are curſed, ſo mercifull men are bleſſed.

3 All the good things that have been done for God are promiſed not onely to be acknowledged, Philemon 6 Every good thing in you ſhall be acknowledged, but alſo promiſed to be rewarded, Heb: 6.10 God is not unrighteous to forget your work, and labor of love which ye have towards his Name, in that ye have miniſtred to the Saints, and do miniſter. Prov: 11.17 The mercifull man doth good to his own ſoul.

5 According to our ability. Where God gives more he looks for more; He which ſoweth ſparingly, ſhall reap ſparingly, and he which ſoweth bountifully ſhall reap bountifully, 2 Cor. 9.6. Acts 11.19. Diſciples ſent relief according to their ability, Luke 21.4.

6 Let mercy be with ſincerity, Matth. 6.1, 2, 3. that your right hand may not know what your left hand doth: not as the Scribes, Matth. 23.5. that did what they did to be ſeen of men.

7 Let mercy be with ſimpathy, 2 Cor. 11.29. Who is weak, and I am not weak? who is grieved, and I burn not? many come to perſons in pain and ask how they do, but are no more moved then if they were flints, Amos 6.6, 7. Pharaohs daughter will riſe up in judgement againſt many, Exod. 2.6. 2 Chron. 36.17.

8 Look upon it as a ſingular mercy that God hath made others objects of your mercy, and not you objects of others mercy, Acts 20.35. It's more bleſſed to give then to receive.

9 Look often on the commands of God herein, 1 Peter 3.8. Be ye all of one minde, having compaſsion one of another, be pitifull, Jude 22. of ſome have compaſsion.

Alſo examples Heb. 10.34. Ye had compaſsion of me in my bonds, Mark 5.19. Luke 10.32.

V. 8. Bleſſed are the pure in heart, for they ſhall ſee God.

Q. What is meant by purity of heart?

A. Some think ſincerity, as Matth. 6.1. oppoſed to hypocriſie: for many are like apples that look well but are rotten at the heart. 2 Purity, taken legally, no man hath it, Prov. 20.6. Who can ſay I have made my heart clean; I am clean from my iniquity? There is no man righteous on earth that doth good and ſinneth not, Eccleſ. 7.21.

2 Purity of heart is taken Evangelically. To be pure is to be full of it ſelf, and not to have any other thing mingled with it; ſo purity of heart is that which doth not admit any ſin to mingle with the frame and purpoſe of the heart, but the heart ſtill caſts it out of it ſelf, it reſiſts and rejects it.

As a thing is ſaid to be pure though it may have ſome droſs cleaving to it, as it's pure gold when its digged out of the Mineral, though there be much droſs in it, and we ſay it's pure ayr, though for a time there be many fogs and miſts within it, and it's pure water, though there may be ſome mud at the bottome, a man may be ſaid to have a pure heart, though there be a cleaving of much droſs to it.

Holy men have a fountain of original corruption in them, and from this fountain ſins ariſe continually, as the ſcum in the pot; but as in wine, or honey, or water, though the ſcum ariſe yet ſtill it purifieth it ſelf, and caſts it out; contrarily in men of impure hearts the ſcum ariſeth but it ſeeths in, Ezek. 24 12. She wearied her ſelf with lies, &c. and her great ſcum went not out of her, q. d. Holy men have their ſcum ariſing in their hearts, as well as wicked, but here is the difference, wicked mens ſcum ſeeths in, and mingles together, but men of pure heart have a cleanſing and purifying diſpoſition, that caſts out what ever evil comes, though it be continually riſing; though he be many times mired he ſtill waſheth himſelf again, he cannot endure it, he doth not as the ſwine delight in it, Matth. 15. That which comes from within defiles the man; the meaning is, when ſin ariſeth in a man from day to day, if he cheriſh ſin and entertain it, and ſuffer it to dwell and abide in his heart quietly, without diſturbance, if he ſuffer it (as it were) to be ſodden in, now they defile the heart; but if ſins ariſe in the heart, and he continually reſiſt them, and caſts them forth, and purifieth himſelf from them, ſuch a man is not defiled with them, nor is his his mind defiled nor conſcience defiled: but notwithſtanding this boiling out of evil he is a man of a pure heart: yet may ſin cleave to a man as droſs doth to the ſilver, but it mingles not with the regenerate part, nor that mingles not with it, no more then oyl and water do, which though they touch they do not mingle together.

Reaſ. Now theſe pure in heart are bleſſed, becauſe they are holy perſons in Gods account, that is, they are perſons in whom holineſs hath predominance, Pſal. 15.2. Who ſhall ſojourn in thy Tabernacle? who ſhall dwell in thy holy hill? The Prophet anſwers, He who hath clean hands and a pure heart, Pſal. 24.3, 4. Heb. 12.14. Follow holineſs, without which no man ſhall ſee the Lord. Holy perſons are freed from the power of the ſecond death.

2 Becauſe ſuch perſons are believers, Acts 15.9. purifying their hearts by faith, that is, every believer from the blood and ſpirit of Chriſt, draws power to purifie and purge the heart from that filth which ariſeth therein. Now to every true believer there is a promiſe of bleſſedneſs.

3 Becauſe a purifying of the heart and hope of bleſſedneſs are inſeparably annext or joyned together, 1 John 3.3. Every man that hath this hope in him, that is, to ſee the Lord to his comfort, whereof he had ſpoken, verſe 2. purifieth himſelf, as God is pure. A man may have other hopes without this, as hope to be rich, to be honourable, but he cannot have this hope without purity.

Uſe 1 Exhortation to follow after purity of heart. When the heart is pure thy hands will be pure: clean hands and a pure heart go together, Pſalm 24.4. thy prayer will be pure, Job 16.7. Mal. 1.11. thy conſcience will be pure, that it will witneſs thou lives not in ſin, 1 Tim. 3.9.

For as the ſun is not beheld but by ſound eyes, ſo God that is a moſt pure light cannot be ſeen but by a pure heart.

For the former of theſe, the beholding God in this life is;

1 The beholding of God in the creatures, Pſal. 19.1. The heavens declare the glory of God, and the firmament ſhowes his handy work, Rom. 1.20. The eternal power and God-head of God, are cleerly ſeen by the things that are made. God left not himſelf without witneſs whiles he gave fruitfull ſeaſons, Acts 14.17. Carnal men might oppoſe many things againſt Atheiſme, but they conſider not the works of the Lord, nor the operation of his hands, Pſal. 28.5.

2 The beholding of God in his word. By this was Chriſt ſet forth evidently crucified, Gal. 3.1. The word enlightens the eys, Pſal. 19.8. In the glaſs of the word we behold God with open face, 2 Cor. 3.18. which ſets him forth, 1 By removing all imperfections from him. 2 By aſcribing all perfections to him.

3 The beholding of God in the light of his countenance Pſal. 17.15. I ſhall behold thy face in righteouſneſs, Job 13.16. An hypocrite ſhall not come before him, that is to behold the light of his face, Pſal. 140. ult. the upright ſhall dwell in his preſence. The beholding of this is the earneſt deſire of every holy man, Pſal. 4.6, 7. If there be ſo much comfort in this when we behold it here, what will there be in future bleſſedneſs?

2 In the life to come we behold God. This beholding is an eternal fulneſs of joy, 1 Its a fulneſs of joy, Pſal. 16. ult. In his preſence is fulneſs of joy. If Solomons ſervants were bleſſed that ſtood in the preſence of Solomon, 1 Kings 10.8. and beheld his wiſdom, much more they who behold the glorious preſence of God in heaven.

2 Its eternal. If a man were to leave heaven after a thouſand years it were not happineſs, but we ſhall for ever enjoy this happineſs, 2 Cor. 4.18. 2 Cor. 5.1. 1 Theſ. 4.18. This joy conſiſts, 1 in the abſence of all evils, as 1 freedome from ſin, both original wherewith now aſſail'd, Rom. 7.15. and actual, 1 Cor. 15.55. We ſhall ſet our feet on our corruptions, as Joſhua did his feet on the necks of the Kings.

2 Freedome from temptations, eſpecially thoſe of Satan which often make the life comfortleſs.

3 From labours, Rev. 14.3. The dead in the Lord reſt from their labour. They have the reſt of an eternal ſabbath, Heb. 4.10. All things reſt when they come at their proper place; this is a maxime among men, but true of glorified perſons.

4 From ſociety of wicked men. The Egyptians whom you have ſeen you ſhall ſee them no more for ever, Exod. 15.13. ſhall then be made true, all that do iniquity ſhall be gathered out, Matth. 13.41. and turned into hell, Pſal. 9.17.

5 From all neceſſities of nature. We ſhall need no houſe to dwel in, no fire to warm us, no meat to feed us, no Phyſick to cleanſe us, for our bodies ſhall be ſpiritual, not needing any of theſe, 1 Cor. 15 43.

6 From all ſorrow and mourning, Revel. 21.4.

2 This joy conſiſteth in the enjoyment of all goods, as

1 Light Pſal. 36.9. In thy light ſhall we ſee light, darkneſs is part of the torment in hell.

2 Pleaſures, and that for evermore, Pſal. 16. ult. hence heaven is called paradice, Luke 23.43.

3 Life: of this ſhall mortality be ſwallowed up, as time is ſwallowed up of eternity, 2 Cor. 5.4. mortality ſhall be ſwallowed up of life.

4 Perfect knowledge of God. We ſhall ſee him face to face, that is plentifully and cleerly, as two men that behold one another, 1 Cor. 13.12. we ſhall then know the myſteries of the Scriptures, of Providence, of the Trinity, of the incarnation.

5 Communion. If the communion betwixt the mother and her litle ſmiling infant, betwixt husband and wife, betwixt friend and friend be ſo ſweet, which communion is not ſo appropriate to any, but that all ſaints enjoy it, as all creatures enjoy the ſun which yet is enjoyed of every individual creature.

6 Joy. The joy of the holy Ghoſt is onely the earneſt hereof, Eph. 1.14. The joy of the holy Ghoſt exceeds the joyes of the world, 1 Pet. 1.8. the joy of heaven exceeds the joy of the holy Ghoſt, as the whole bargain doth the earneſt; but the joy and glory of heaven which Saints ſhall have at the laſt judgment or manifeſtation of Gods ſons, ſhall exceed what they have now; hence they grone for the adoption of their bodies, Rom. 8.23. the Saints departed till their fellowes come to them ſhall not be made perfect, Heb. 11.40. when the whole number of the faithful ſhall come together there ſhall be a new treaſure of glory broken up, 2 Theſſ. 1.10. He ſhall come to be glorified of his Saints, and to be admired of all them that believe: now their admiration muſt needs ariſe from ſome new glory they had not ſeen before: in that day heaven it ſelf ſhall be opened, there ſhall not be onely a drop, the whole God-head ſhall manifeſt himſelf, there we ſhall rejoyce at this voice, I am Joſeph.

This joy is demonſtrated; 1 From the object: the beholding of God alone (though there were neither Saint nor Angel) makes us happy, Rev. 21.7. He that overcometh ſhall inherit all things, How? I will be his God; he hath all things that hath him that hath all things, 1 Cor. 15.28. God ſhall be all in all, you need not in glory to ſtep to any creature.

2 The ſubject of this joy, is the general aſſembly of the firſt born whoſe names are writ in heaven. The righteous ſhall ſhine as the Sun, Matth. 13.43. ſo that as a drop of water powred into a veſſel of wine loſes both taſte and colour, and becomes wine: or as Iron put into the fire, doth after a ſort take the nature of fire; or as the air inlightned with the ſun ſeems not ſo much to be inlightned as to be light it ſelf; ſo ſhall we in the future glory be transformed that we ſhall not ſo ſeem to be glorified, as glory it ſelf.

So far as this preſent World ſurmounts that Life we lived in our Mothers Womb, ſo far doth the Life in Glory ſurmount this preſent Life. When we were in our Mothers Womb we could not have imagined that we were to come into ſuch a ſpacious World, ſo full of glorious Objects, why ſhould we then doubt of the glory of that future ſtate?

3 The propriety of this glory and joy: it's not barely the beholding of glory that makes us happy, for ſome think the Goats ſhall behold the happineſs of the Sheep at the laſt, to increaſe their miſery. Therefore all this glory ſhall be yours, John 17.22, The glory which thou gaveſt me I have given them. Epheſ: 1.19, there's a Riches of Glory in the Saints.

Uſe. For Application, let it provoke us to holineſs and purity. Heb: 12.14, Follow holineſs, without which no man ſhall ſee the Lord. Pſalm 17.15, I ſhall behold thy face in righteouſneſs, I ſhall be ſatisfied when I awake with thy likeneſs, q: d: when mine Enemies abound with earthly happineſs and delights, and leave their treaſure to their children, I ſhall be ſatisfied with the beholding of thee, I ſhall appear before thee in righteouſneſs, that is, in the righteouſneſs of my cauſe. Of which v: 1, and when I awake out of theſe preſent troubles, and at the Reſurrection, I ſhall be ſatisfied with thy likeneſs; that is, if there were neither Saint nor Angel thou wouldſt fully ſatisfie me.

Thus Paul like a ſtout Runner preſt towards the Mark of Holineſs for the Prize of Glory, as he that runs in a Race runs towards the Goal for the Prize, Phil: 3.13, 1 Cor: 9.25, 26, Where God means to beſtow Heaven he firſt beſtows heavenly qualities. If Heaven vomited out unholy Angels, or at leaſt they left it of their own accords, Jude 6, then will it not receive profane perſons. Without are Dogs, Revel: 22.15, and thereinto entereth nothing that defileth nor that worketh abomination.

2 Exhortation to holy perſons to long for this ſight of God. We ſhall ſee him not quantus, ſed qualis eſt, not according to his greatneſs but according to his glory, 1. John 3.2, We ſhall ſee him as he is. We ſhall not ſee God infinitely in himſelf, but comprehenſively, ſo far as we ſhall be able to comprehend, as Bottles caſt into the Sea cannot receive the whole Sea, but onely according to their capacity. This was Job's comfort when his Reins were conſuming within him, yet that he ſhould ſee God, Job. 19.25,

If in this World we take ſuch delight in the beholding of beautiful Creatures, as Sun, Moon, Stars, Medows, Fountains, Rivers, Children, Pearls, what delight ſhall we take in the beholding of God? the beholding of whom ſhall dim all other Beauties, as the Light of the Sun doth the Light of a Candle.

But wofull will wicked men be who ſhall be ſevered from the bleſſed preſence and face of God, 2 Theſſ: 1.9, It was the aggravation of Haman's miſery that he had his face covered that he might not ſee the King, Heſter 7.8, much more wofull will the caſe of wicked men be, after they have received their Sentence, they ſhall never ſee the Kings face more.

Object. But God is inviſible, Col. 1.15, Whom no man hath ſeen, nor can ſee. 1 Tim: 6.16, John 1.18, No man hath ſeen God at any time.

Anſw. In this preſent life no man can ſee Gods face and live, Exod: 33.20, We cannot ſee God with bodily eys in this life, becauſe the act of ſeeing preſuppoſes a viſible object, but in God there is neither bodily light, colour, nor figure. Beſides, the Father never took any viſible ſhape upon him in the Old Teſtament, the Son was wont to appear by aſſuming ſome Creature upon him, and the Holy Ghoſt appeared in the ſhape of a Dove, and of fiery Tongues, but the Father ſeldom or never took any ſhape upon him. Fooliſh is that Idolatry that muſt have a viſible God. Theſe are thy gods O Iſrael, Exod: 32.4,

Object. Exod: 23.9, 10, 11, Aaron and Moſes, Nadab and Abihu, and ſeventy of the Elders went up into the Mount and ſaw the God of Iſrael, and there was under his feet a paved work of a Saphire-ſtone, and the body of Heaven, as it were, in his brightneſs. Alſo v. 11, the Nobles of Iſrael ſaw God, and did eat and drink.

Anſw. They ſaw not God in his eſſence but in a ſhadow, that is, in ſome ſenſible ſhape which God was pleaſed to chuſe, and mans frailty could bear. For that Saphire-pavement that was under his feet was meant the glorious majeſty of God which excells all the ſhining of Heaven, and the brightneſs of precious ſtones. This ſhadow or reſemblance the Nobles and Elders of Iſrael ſaw, yet upon them laid he not his hand, nor ſlew them, for they ate and drank delighting in the glorious reſemblance they ſaw: the common people did not ſee God in this ſhape for fear they ſhould make an Idol, or Image of him; but the Nobles and Elders, becauſe they were wiſe men and men fearing God they ſaw this ſhadow or ſight: this is mentioned in oppoſition to that common fear, Judges 13.22, Manoah ſaith to his Wife, We ſhall ſurely die becauſe we have ſeen God.

Object. Moſes ſaw Gods back parts, Exod: 33.18, 20, compared with 22, 23, having deſired to ſee Gods glory, v. 18,

Anſw. Moſes deſired to ſee the divine eſſence, not in it ſelf but in ſome ſhape, or figure, that ſo he ſeeing the glorious majeſty of God might declare it to the people. He heard the voice of God and he would fain ſee the form of him that ſpoke to him, (as appears by Gods anſwer, Thou canſt not ſee my face, for no man can ſee my face and live, v. 20,) but God anſwers, Thou canſt not ſee it; for this ſhining of my face though it be bodily and aſſumed, yet becauſe in ſome reſpect it ſhadows out the brightneſs of my eſſence and majeſty, hence it is ſo great that no mortal eye can behold it, but he would be dazzled and blinded with the ſhining thereof, but there's an hollow Rock in Sinah, get thee in there, and I will cover thee with a Cloud till my glorious Face paſs by, and then I will take away the Cloud that thou maiſt ſee my back parts, like the hinder part of the Train of a Prince, when he is paſt by, ſo that the light there was ſo tempered that Moſes could behold it, and was greatly refreſhed with it.

2 There's the ſight of God in the Life to come; and ſo Saints with glorified eys ſhall behold God, Job 19.26, 27, Though Worms deſtroy this Body, yet in my Fleſh ſhall I ſee God, whom mine eys ſhall behold and not a ſtranger, (or a ſtrange pair of eys) though my Reins be conſumed. Matth: 18.10, In Heaven their Angels do always behold the face of my Father which is in Heaven. 1 Cor: 13.12, We ſee him now through a Glaſs darkly, then face to face, apprehenſively according to our capacity, not comprehenſively according to his immenſity and greatneſs.

V. 9 Bleſſed are the peace-makers, for they ſhall be called the Children of God.

Queſt. What is meant by peace-makers?

Anſw. Not onely thoſe who interpoſe or come betwixt perſons at ods, but alſo ſhew themſelves deſirous of peace; and in order thereto, have their affections compoſed to peace, themſelves having firſt obtained peace from God, Rom: 5.1, Two things, firſt the perſons pronounced bleſſed, viz. peace-makers and ſuch as earneſtly follow peace.

2 The Reaſon, For they ſhall be called the Children of God, what ever the World account them, they are moſt like to God. In this World God calls them his Children though the World ſlight them, and in the World to come they ſhall be called, that is, publickly manifeſted to be, the Children of God.

Obſ. Perſons that interpoſe to ſet others at peace, and diligently follow peace themſelves are bleſſed perſons.

Reaſ. 1. Becauſe this peaceable diſpoſition whereby we are thus peaceably affected, flows from that peace perſons have inwardly in their own hearts; for as you ſee impure ſpirits are very unpeaceable, as devils and wicked men, Rom: 3.17, ſo holy men are very peaceable, as being the fruit of Chriſt's atonement, Epheſ, 2.13, Glory be to God on high, on earth peace, good will towards men, Luke 2.14, q: d: This was one fruit of Chriſt's Death, to ſtabliſh peace among men.

2 Becauſe peace-makers are little accepted among men, for thoſe who undertake the Task of making peace ſometimes they provoke one ſide, Exod: 2.13, Moſes reproving the Iſraelite that wronged his fellow, preſently that perſon ſhews his ſpleen, Who made thee a Judg over us? Wilt thou kill me as thou didſt the Egyptian? Sometimes peacemakers provoke both ſides, that both ſides have ſuch perſons, hence many will not take upon them that office being ſo thankleſs: Chriſt therefore pronounces ſuch perſons bleſſed, and therefore would have us to go on in this duty.

1 Peace is a bleſſing that comprehends all bleſſings under it, Pſalm 29.1 • . The Lord will give his people the bleſſing of peace. What is our joy but the peace of our conſciences? What is our health but the peace of our humours? If a man were in heaven and could not have it in peace, it would not be comfortable. Everlaſting peace is part of our joy in Heaven.

2 That which is the excellenteſt life every one deſires to live. Such is a life of peace, not onely in that the moſt flouriſhing Commonwealths have lived it, but God and Angels: that which is the worſt life devils and wicked men live, ſuch is a lite of contention. Hence Chriſt the Prince of peace lived this life; called the Prince of Peace, Eſai 9.6. gave it for a legacy to his Diſciples, John 14.27. Eſai 11.6, 7, 8.

3 The univerſal peace that is among all creatures. The heavenly bodies, Sun, Moon and Stars keep their courſe; the Sea keepeth within the girdle of the Sands and doth not invade the earth; the Windes blow not together but ſucceſſively; the contrary qualities in the world, heat and cold, drought and moiſture, are ſo tempered together, that like muſical diſcords they make a perfect harmony: Woods of trees, fields of corn, grow without moleſting one another, creatures not onely of the ſame kinde but of different kinde feed peaceably one by another. If peace be among all bodies, let it be much more among the myſtical body of Chriſt, Pſalm 133.1. How good a thing is it for brethren to dwell together in unity.

4 The common enemy ſhould ſet us at peace; I mean the Popiſh and Prelatical combinations. So that the queſtion is not ſo much, what kinde of government we ſhall have in Proteſtant Churches, but whether we ſhall have any Proteſtant Church at all? At the Battle of Lepanto when there was great differences and animoſities betwixt the three generals, Don John and Venereus and the third general, yet when the battel came to be fought they united againſt the Turk and got a mighty victory againſt his navy, the like whereof hath hardly been heard of. Phil. 1.20. Jude 3. contend for the common ſalvation.

5 Herein conſiſts the form of charity, not in this, that we are all of one minde, for that is kept for heaven, but that we are peaceably affected in our hearts, and wiſh well one to another. When Luther had vented ſome hard ſpeeches againſt Calvin, ſayes he, though Luther count me a dogge, yea a devil, yet I'le count him a famous ſervant of God.

6 The ſmalneſs of matters which cauſes a breach of peace: many are as angry for rejecting their opinions as Jonah was for his gourd. I know the ſmalleſt thing in Religion ought to be made conſcience of, yet thoſe points without the knowledge whereof many have come to heaven, though they may obſtruct publick communion, yet know I no cauſe why they ſhould hinder peace and private communion among thoſe that fear God. Learn we of the Romiſh Churches (if it be expedient and lawful ſo to call them) among which there are controverſies of far more moment, viz. of the infallible judge in all points, of the Chriſtian faith; the Spaniſh and Italian Churches defend the Pope to be the ſupreme judge, affirming him ſo to be inſpired with the ſpirit of truth that in all his decrees and determinations he cannot erre, on the other ſide the French cry him out of his infallible chair, and conclude him ſubject to errour, and depoſable by a general counſel; yet in this brawling there's no univerſal breaking of communion, why then ſhould not private communion be granted among thoſe that fear God?

7 The multiplicity of relations that tyes Chriſtians to peace, worſhip of the ſame God, profeſſion of the ſame faith, expectation of the ſame hope, ſuffering for the ſame cauſe, begotten by the ſame word, children of the ſame father, have the ſame comfort of love, the ſame fellowſhip of the Spirit. Phil. 2.1.

8 The benefits that come by it, 1 The kingdome of God conſiſts in it, Rom. 14.17. Some Chriſtians thought that others could not come to heaven if they did not eat ſuch meats as they, but Paul tells them, The kingdome of God conſiſts not in meat and drink, but in righteouſneſs and peace, and joy of the holy Ghoſt. 2 It's the way to a long and an happy life, 1 Pet. 3.11. 3 The fruit of righteouſneſs is ſown in peace, Jam. 3.21. q. d the crop of grace and glory is not reap'd of proud and contentious perſons, of ſuch as make rents in Churches, and would be many maſters, of which he ſpeaks, v. 1. nor of thoſe who boaſting of themſelves and their opinions would alone ſeem to be wiſe; but it will be reap'd of peaceable Chriſtians, who being of a peaceable ſpirit themſelves endeavour to make peace among others, and ſow the ſeed of peaceable diſcourſes in order thereto.

4 By peace we reſemble God, for when in God there are three ſubſiſtences, yet there is one will, one love, and one conſent, whereas in contention wereſemble the Babel builders.

5. Peace is the way to have the preſence of God with us, 2 Cor. 13.11. Live in peace and the God of love and peace ſhall be with you. Some creatures are by artificial means invited, as Pigeons by looking glaſſes, and Larkes by the reſemblance of the Sun in a looking glaſs, by peace the God of peace is invited, who unites thoſe one to another that are united to him, John 17.21.

Ile conclude with Bernards Diſtich Nullum turbavi, diſcordes pacificavi: Laeſus ſuſtinui, nec mihi complacui.

6 The peaceable carriage of you to others will cauſe others to carry peaceably to you, Judg. 8.3. Gideon peaceably anſwering the men of Ephraim (who did unjuſtly in proud wrath chide him) their ſpirits abated towards him.

For they ſhall be called the children of God] that is, they who evidence their Chriſtianity (out of conſcience of the command) by ſtabliſhing peace among them with whom they live, are and ought to be acknowledged among men as regenerate, and thereupon called Gods children: 1 They are his children in likeneſs; as God ſent his Son into the world to make peace, 2 Cor. 5.19. ſo do they. 2 They are like Chriſt, who being God and man made peace with the blood of his croſs, Eph. 2.14. Col. 1.20. and took away all enmity betwixt God and us.

3 They ſhall be called the children of God in heaven, though ſometimes in this world they are not ſeen nor acknowledged; 1 John 3.1.

4 They ſhall be ſo called, becauſe having firſt made peace with God, they, feeling the ſweetneſs of it, make peace with men.

Ob. But how can ſuch as make peace with men be called Gods children, ſeeing we find many carnal men good arbitrators and make-peaces among neighbours?

Anſ. 1 Such perſons do it not out of conſcience of the command, but either out of vain glory, or to keep themſelves imployed in buſineſs, and ſo to keep off their conſciences, or at moſt out of a principle of good neighbourhood, whereas Gods children do it from the command.

2 They make peace, not out of the ſence of inward peace they have with God, but out of the beneficial concernment of neighbourly peace.

3 Carnal men making peace, it's uſual in matters of claim betwixt man in meum and tuum, but peace-makers to whom the promiſe belongs make peace where there are heart boylings, and ſiniſter conceptions, and heart grudges betwixt man and man

4 Carnal peace makers are ſtir'd up to do what they do upon ſollicitations, and intreaties; but thoſe to whom the promiſe is made, are ſtirred up to their duty by the belief of the promiſe, and it is done many times in ſecret where no man knows what they aime at, but themſelves know that they aime at a right underſtanding betwixt neighbour and neighbour, Chriſtian and Chriſtian in order to peace.

Uſe. Exhort to peace-making, that this promiſe may belong to you, as God is called the God of peace, Rom. 16.20. 1 Cor. 14 33.2 Cor. 13.11. Phil. 4.9. 1 Theſſ. 5.23. 2 Theſſ. 3.16. Heb. 13.20. So by endeavouring after peace you ſhall be like unto him.

V. 10. Bleſſed are they which ſuffer perſecution for righteouſneſs ſake, for theirs is the kingdom of heaven.

In this verſe 3 things, 1 The ſuffering, its perſecution. 2 The cauſe, not for wickedneſs, but for righteouſneſs ſake. 3 The crown, theirs is the kingdom of heaven.

Queſt. What is meant by righteouſneſs?

Anſw. Neither univerſal or paticular morral righteouſneſs, for many of the heathens ſuffered for honeſt intereſts, and for righteous cauſes, but ſpiritual righteouſneſs is here meant, as for the profeſſion of their faith, for conſcience towards God, 1 Pet. 2.19. This is thank worthy, if a man for conſcience towards God ſuffer wrongfully and endure grief: So that righteouſneſs ſignifies obedience to all the commands of God. Here is inrightment to bleſſedneſs, when we will rather ſuffer then tranſgreſs the commandment of God.

Obſerv. They that are perſecuted for Chriſt, and his cauſe and commandements, are bleſſed perſons. Jam. 1.12. Bleſſed is the man that endureth temptation, for when he is tried he ſhall receive the crown.

For Application. 1 Be exhorted to ſuffer perſecution,

1 For Chriſt's ſake, 1 Hereby thou wilt prove thy ſoundneſs of heart, Dan: 3.17, 18, Shadrach, Meſhech and Abednego, and Daniel cap. 6, ſhewed their ſincerity herein: unſound men will not ſuffer Perſecution, Gal: 6.12, The denying of Circumciſion was the Object of Perſecution, hence the falſe Teachers would have the Galatians circumciſed leſt they ſhould ſuffer Perſecution, Matth: 13.21. See it in the Stony Ground.

1 Get aſſurance of pardon; Guilt makes a man cowardly. What made Paul ſo to triumph? Rom. 8.35. Why he had aſſurance of pardon, v. 38, 39. I am perſwaded neither life nor death ſhall ſeparate me from the love of God.

2 Pray and endeavour for a patient frame of heart. When great troubles and an impatient heart meet, how hardly are troubles born? when Chriſt had told them they muſt be betrayed by brethren, and friends, and be hated of all, he bids them poſſeſs their ſouls in patience, Luke 21.17, 18, 19. ſtrengthened unto all patience, Col. 1.11. that is to patience in all things. Hence be contented to be emptied from veſſel to veſſel; you know how to live with your eſtates, but learn how to live without them, Phil. 4.12, 13.

3 Look that the cauſe you ſuffer for be good, 1 Pet. 4.16. If any man ſuffer as a Chriſtian let him not be aſhamed.

4 Strive not to meddle with much of other mens eſtates, no more then for meer neceſſity, ſo that if we loſe for Chriſt we our ſelves alone may be loſers; for ſuch debts in perſecuting times will be apt to contract diſquiet.

5 Go in Gods ſtrength. Peter going in his own ſtrength came to deny Chriſt, Mark 14.29, 30, 31. how came Paul to ſtand when others ſh • unk? God ſtood with him and ſtrengthned him, 2 Tim. 4.17.

6 Get clearneſs of light. When a man comes to ſuffer he will not go a jot beyond that he hath cleer light for, H • b. 10.34. after they were illuminated they endured a great ſight of affliction. Though the heart be upright and cauſe good, yet the perſon ſuffers fearfully for want of 〈…〉 .

7 Look upon God in his greatneſs, and ſo ſhall you not fear men how great ſoever, Pſal 27.1. The Lord is my light and ſalvation, whom ſhall I fear? Mat. 10.28 F •• r him that is able to caſt ſoul and body in to hell fi • e. 〈◊〉 51.12.13 Wheart thou that art afraid of a man th •• ſhall are, and 〈◊〉 the Lord thy maker? Heb. 11.27. Moſes indured, and was not affraid of the wrath of the king, for he looked upon him that was inviſible.

8 Beware of the threats and flatteries of perſecutors. Be not ſcared with their threats, Dan. 3.16. when they threaten fiery furnaces, Lions dens, nor yet allured with their flatteries, Dan. 11.32.

9 Be content to live in a low condition. Many will comply to any thing becauſe their ſpirits are ſo great they muſt live in ſuch an height: low conditions are croſſes that muſt be taken up as well as other croſſes, Luke 14.26, 27.

10 Either you muſt ſuffer with men for confeſſing truth, or with God for denying it: If it be the will of God its better that you ſuffer for well doing then for evill doing, 1 Pet. 3.17.

11 Get a holy reſolution to chooſe perſecution or any other affliction rather then to ſin againſt thy conſcience, Job 36.21. Take heed, regard not iniquity, for this haſt thou choſen rather then affliction.

12 When thou chooſeſt perſecution, rather then to ſin againſt God the kingdome of heaven is thine, as in the text. Mens minds are apt to be broken and caſt down in perſecutions, hence Chriſt promiſes a kingdome, Matth. 19.29. Hence let us not under perſecution bewail our condition, as if it were moſt miſerable, ſeeing this kingdom will be yours.

V. 11. Bleſſed are ye when men ſhall revile you, and perſecute you, and ſhall ſay all manner of evill againſt you falſely for my ſake.

V. 12. Rejoyce and be exceeding glad, for great is your reward in heaven, for ſo perſecuted they the prophets which were before you.

Here are 4 things conſiderable; 1 The ſufferings, revilings, ſet down by two aggravations, 1 Saying all manner of evil againſt you. 2 Saying it falſely.

2 The cauſe, for Chriſt his ſake.

2 Hereby thou wilt by an impatient frame of ſpirit diſcover ſo much evil as may be a juſt cauſe of revilement.

3 By impatiency herein we may make others think us to be guilty.

4 By reviling again you harden others in their reviling.

5 You ſhow great weakneſs, to think ſo as if there were no other means to deliver you from an ill name, but by an ill tongue, Pſal. 38.12.13. When Davids enemies ſpake miſchievous things againſt him, he was a man that is both deaf & dumb, yet muſt we not ſo neglect our names, that we ſhould neglect the crimes falſely objected to us, and confirm the ſlanderers, but we muſt ſay, I have not a Devil, alſo, If I have ſpoke evil, bear witneſs of the evil. He that neglects his name is cruell; a good conſcience is neceſſary for us before God, a good name before our neighbour, Luth.

Ob. But I am guiltleſs and innocent, and they reproach me falſely.

Anſ. The more falſe the things are, the more cauſe thou haſt to rejoyce: if they were true thou hadſt cauſe to be confounded.

For ſo perſecuted they the Prophets] Here's the ſecond ground of rejoycing. It's no otherwiſe with you then with the ancient Prophets of God, whom they perſecuted with reproaches, as David, Pſal. 31.11. Who was a reproach among his neighbours. Pſal. 41.10. Mine enemies reproach me, ſaying, Where is thy God? So ſtrange were his reproaches, that his heart was as it were broken with them, Pſal. 69.20. So Jeremy cap. 20 10. I have heard the defaming of many, Report, ſay they, and we will report it. Nay it hath generally been the lot of true Prophets to be perſecuted, Matth. 23.34. So that we may ſay Which of the Prophets have not your fathers perſecuted? W •• neſs Eliah, Micaiah, Amos c. 7.13. Zachary, Matth. 23.35, 36. Yea the Diſciples, Matth. 10.23. So that we may •• y, Gal. 4.29. As he that was born after the fleſh perſecuted him that was born after the Spirit. So it is now. Gal. 4.29.

V. 13. Ye are the ſalt of the earth, but if the ſalt have loſt its ſavour, wherewith ſhall it be ſalted? It is thenceforth good for nothing, but to be caſt out and to be troden under foot of men.

Ye are the Salt of the Earth] Queſt. Doth Chriſt call Miniſters the Salt of the earth, or all believers?

Anſ. Chriſt calls believers, whether preachers or others, the Salt of the earth, 1 Becauſe Chriſt not onely taught the twelve but all the diſciples; 2 Becauſe it is not appropriated unto preachers alone, but unto all believers to ſeaſon others with grace, for not onely preachers but all believers have the means of ſeaſoning others; as 1 Savoury ſpeeches, Col. 4.6. Let your ſpeech be always with grace powdered with ſalt. 2 Savoury examples, Luke 14. ult. Have ſalt in your ſelves and peace one with another; that is, as you live together in peace, ſo let there be ſavoury and holy examples: earth is put for the inhabitants of the earth by a Metonymie; ſalt for them that do the duty of ſalt, by a Metaphor.

But if the ſalt have loſt his ſavor, wherewith ſhall it be ſeaſoned] It is good for nothing, no not ſo much as for the dunghill, becauſe it cauſes barrenneſs, as if Chriſt ſhould ſay, If other men be unſavory, you may ſeaſon them, but if you be unſavory who ſhall ſeaſon you?

Uſe. To apply this ſee, 1 How unſavory mans nature is, unleſs it be ſeaſoned by the word, Pſal. 14.3. men by nature are altogether become ſtinking, their throats are like open ſepulchres, Rom. 3.13. Like putrified fleſh to mans taſte.

2 See the duty of Chriſtians, which is to ſeaſon others. This is done, 1 By the word, which like unto ſalt gives relliſh Pſal 119.9. Wherewith all ſhall a young man cleanſe his way? by taking heed unto thy word.

2 By a holy and blameleſs converſation. Scandalous practiſes make perſons to ſtink, Gen. 34.30. Simeon and Levi, by their ſlaying the Sichemites, made Jacob to ſtink among the inhabitants of the land. Holy practiſes inſenſibly gain others, 1 Pet. 3.1. Wives be ſubject to your husbands, that if any obey not the word, they may be won by the converſation of their wives: let no man be led with vain glory becauſe of preſent hearers, let us live blameleſly among men, and ſpeak nothing for trifling ſake, but being much ſilent to anſwer to what is needful, let us avoid wicked ſuſpicions of others concerning us, and our received opinion of them is to be tried envy not any man who is dearly loved before others Juſt. Mart. ad Zenam & Serenum. p. 390. Let no worldly conference flow from us, but that which fits us for virtue. Our neighbour ſpeaking let us not laugh at him, nor hinder him, until by our ſilence he be aſhamed and be ſilent, Ibid. p. 391, 392.

2 Exhortation to Chriſtians to be like unto ſalt. 1 As ſalt draws out putrifying humors out of meat, and makes it relliſhable for the palate, ſo Chriſtians by their doctrine and examples, and in particular Preachers, draw out the rottenneſs in the hearts and tongues of men, and makes them fit for ſociety of Chriſtians; hence they are called the ſalt of the earth, to ſhow, that they ſhould not ſeaſon one, or two, or a few, but even the whole earth: and to preſs it the more upon them, he uſed this ſimilitude, not once but often, as Mark 9. ult. John 14. ult.

2 For profitableneſs. Sale & ſole nihil utilius; ſalt is moſt profitable, called by ſome the balſome of nature: it is mingled with all mixt bodies and preſerves them from corruption. So Chriſtians are very profitable, Philemon 11. Formerly unprofitable, now profitable to thee and me.

3 Chriſtians are like ſalt for wiſdom: ſalt was an embleme of wiſdome; as ſalt ſeaſons meat, ſo wiſdom ſeaſons the mindes of good men. Hence Sapientia is derived à ſapore, from ſavor, becauſe wiſedome is the ſavor of the minde, that which the ſoul is in the body, that are Chriſtians in the world.

4 Salt is of a hot and fiery nature, becauſe caſt it into the fire it kindles, and of a watry nature, becauſe if you pour water upon it it turns into water. So the Diſciples of Chriſt ſhould be hot and zealous for God, yet ſhould this heat be mingled with knowledg and diſcretion, leſt we fly out as thoſe Luke 9.53. who called for fire from Heaven to conſume the Samaritans, or thoſe who out of zeal to God perſecuted Chriſt and his Righteouſneſs, Rom: 10.2.

5 As Salt ſtirs up Thirſt, ſo Chriſtians ſhould ſtir up others to thirſt after Chriſt and heavenly things. John 7.37. Revel: 22.17. We ſhould not ſo much look for Examples from others, as give Examples to others.

Lyvy called Greece the Salt of the Nations; it is more truly ſaid of Chriſtians.

6 As by Salt Meat is made fit for our Taſte, ſo by the Salt of an holy Converſation the Word is made fit for the Relliſh of others, 1 Peter 3.1, Hence Chriſtians are called the Salt of the earth, that is, of earthly minded men.

7 As for preſervation of Meat and other things from putrifaction there muſt be a juſt meaſure of Salt, neither too much nor too little, ſo Chriſtians in general, nor Teachers in ſpecial, ought by an unſeaſonable application of the Law to ſwallow up afflicted Conſciences, Pſalm 69.26, They perſecute him whom thou haſt ſmitten, and talk to the grief of him whom thou haſt wounded; nor by an unſeaſonable application of the grace of God to encourage impenitent perſons, Rom, 2.4, 5,

8 As Salt brings Deſolation and a Curſe to that which is not ſeaſoned by it, Gen, 13.3, Zeph, 2.9, ſo the Word in the Mouths and Lives of Chriſtians to whom it is not a ſavour of life, is a ſavour to death, 2 Cor, 2.16.

2 Exhort to live ſavoury Lives our ſelves, elſe how can we ſeaſon others? If the Salt have loſt its ſavour what is it good for? Take heed therefore of all ſcandalous ſins; for,

1 By theſe the Name of God is blaſphemed. Ezek, 36.20, The Babylonians ſeeing the looſe lives of the Jews, cried out, Theſe are the people of the Lord, theſe are come out of the Lords land. Rom, 2 24, The Name of God is blaſphemed by you. Looſe Chriſtians are called Spots, Jude 12, Deut, 32.19, When David committed folly with Bathſheba, by that thing he made the Enemies of the Lord to blaſpheme, 2 Sam, 12.14, When the ſtrong deſpiſed the weak, and the weak judged the ſtrong, they cauſed their good to be evil ſpoken of, Rom, 14.16, How carefull are we to preſerve the name of a Friend, how carefull ſhould we be to preſerve the Name of God?

2 An holy ſavoury walking free from ſcandalous ſins is a mans glory, 1 Sam, 12.3, 4, Whoſe Ox have I taken? or whoſe Aſs? or of whoſe hand have I received a Bribe? and they ſaid, Thou haſt not defrauded us, nor taken any thing of any mans hand. 1 Cor, 9.15, It were better for me for to dy, than that any man ſhould make my glorying void, See 2 Cor, 1.12, 1 Theſſ, 2.10, Contrarily, it's a diſhonour to a Chriſtian to be guilty of a ſpot of uncleanneſs, &c. Demetrius had a good report of all men, yea and of the truth it ſelf, 3 Epiſt. of John v. 12,

3 Scandalous ſins are worſe to keep men off from embracing the truth than perſecutions; for by ſcandals men are hardened from embracing the truth, Rom, 14.13, Let no man lay a ſtumbling block or a ſcandal to another; for ſometimes perſons were made by the contentions among ſtrong and weak to ſtumble, and ſo not to joyn to Gods people, ſometimes they were made to fall, yea to fall off from Chriſtian Aſſemblies. Holy example is a duty we ow to the whole world, and as by holy examples perſons are built up towards Heaven, ſo by wicked words and works, yea by indifferent things done unſeaſonably, perſons are made worſe, and built up towards deſtruction. Lev, 19.14, Thou ſhalt not lay a ſtumbling block before the blinde. Scandals are as Pits and Snares to catch living creatures, wherein the unwary and blinde are taken.

4 A ſavoury Life free from Scandals is a ſpecial means to ſtop the mouths of wicked men, Dan, 6.4, they found nought againſt Daniel but for the Law of his God. 1 Peter 2.12, Have your converſation honeſt among the Gentiles, that whereas they ſpeak againſt you as evil doers, they may glorifie God in the day of viſitation, 1 Peter 3.16, having a good Conſcience (whereunto an holy Life is joyned) that whereas they ſpeak evil of you as of evil doers, they may be aſhamed that falſely accuſe your good converſation in Chriſt. Titus 2.8, They that are of the contrary part will be aſhamed, having no evil thing to ſay of you: contrarily, when perſons that profeſs ſhall fall into ſcandals, wicked men draw theſe Concluſions, as,

1 Becauſe ſome profeſſing perſons are bad, therefore their Religion is bad.

2 Becauſe one is bad, thus they are all.

5 By an unſavoury ſcandalous Life thou haſt a hand in other mens damnation. A mans own perſonal guilt is heavy enough, he need not add the weight of other mens ſins, Matth, 18.6, Wo to the World becauſe of offences: there is not onely a Wo to the perſon that gives the offence, but to the World. This is a Rock on which thouſands daſh their ſouls. Therefore as all Creatures by natural inſtinct are ſhy of the Snare laid for them, ſo ſhould all perſons take heed that when a Scandal falls out there be not a Wo to them. The unholy carriage of Eli his ſons made people abhor the offerings of the Lord, 1 Sam: 2.17.

6 Nothing ſo darkens the glory of the Church, as the ſpots and unſavoury Life of thoſe that pretend to Chriſtianity. What hath kept people from joyning to us? Was it Priſons, Baniſhment, hazards? Perhaps ſo in ſome, but that which in likelihood hath hindered many, hath been our not walking up to our Profeſſion. Fire and Fagot though it may ſcare ſome, yet it cannot make them think in their conſciences ſuch and ſuch Tenents to be Errours, but ſcandalous practices of headineſs, pride and paſſion: worldly mindedneſs makes them think in their conſciences we are in an errour, and ſo may in time hearten them to perſecute us. Moreover, hereby blurs and reproaches are caſt upon the Church. If it be ſo great an offence to bring a ſcandal on one Iſraelite, that he that did it was amerced in an hundred Shekels of Silver for bringing up an evil name upon a Virgin in Iſrael, Deut. 22.19. then what ſhall be done to them that bring a Reproach upon all the Iſrael of God?

7 The great triumphs and outcries wicked men make when any of Gods children fall into ſcandalous ſin (I ſay, Gods children, for properly a ſcandal cannot be given but by Gods children, or by them that profeſs the truth) when ſuch are overtaken, though the wicked themſelves be a thouſand times worſe, they are apt to triumph, Pſalm 38.16. When my foot ſlippeth (though I did not actually fall) they magnifie themſelves againſt me. As things that fall from on high make a great ſound, ſo the falls of perſons that are high in profeſſion are heard afar off. Wicked men hunger and thirſt after the falls of godly men, and if at any time they fall into evil, like hungry Dogs they muzzle in their Excrements, like Horſe-Flies that paſſing by many precious Flowers faſten upon Dung. The wicked paſs by the graces of Saints, and faſten upon their infirmities.

5 Nouriſh Gods fear, Levit. 19.14. Thou ſhalt not lay a ſtumbling block before the blinde, but ſhalt fear the Lord thy God, Nehem. 5.9. Ought we not to walk in the fear of God, becauſe of the heathen that are round about us? q. d. Gods fear is a ſpecial preſervative from ſcandalous ſins. The fear of the Lord is clean, Pſal. 19.9. Hence Abraham would not contend, Gen. 13.6, 7. 1 Cor. 6.1.

6 Mourn for other mens ſcandals. He that can truly mourn for ſcandalous evils in others, will hardly venture upon them himſelf. Ezra 9.1, 2, 3, 4. Ezra when he heard that the Prieſts and Levites had taken of the daughters of the heathen to wife, and that the Princes and Rulers were chief in this treſpaſs, he rent his garment, and ſat aſtonied; Beſides thy mourning for another mans ſcandal may occaſion the ſcandalous perſon to mourn for his own ſin. And ſo much the more ſhould we mourn for ſuch ſcandals, becauſe often they are ſpiritual judgements to puniſh unprofitableneſs under ſpiritual bleſſings, that they who would not be won by the holy examples of ſome, might be hardned by the evil examples of others.

V. 14. Ye are the light of the world; a city that is ſet on an hill cannot be hid.

Here is another Metaphor whereby the Lord commends unto us an holy example, viz. to ſhine before others by life and doctrine: There would be much fewer wicked men then are (in likelyhood) if we would be ſuch Chriſtians as we ought to be; if we would do good for evil, if we would patiently bear revilements. One Paul drew many to the faith; if all the Saints were ſuch how many would be converted?

For application, 1 It taxes them who having ſuch holy examples remain in darkneſs, and love darkneſs more then light, Phil. 2.19.

2 To ſhine forth in holy example, 1 Theſſ. 5.5. We are all children of the light, therefore let us not ſleep as do others, but let us watch and be ſober. v. 6. Be like John, a burning and ſhining light, Joh. 5.25. to ſhine as lights in the world, holding forth in your practiſe the word of life, Phil. 2.15. the Apoſtle alludes unto thoſe fires and candles that are lightned and fet up on high, near unto ſome rocks and quickſands, that Marriners and Seamen that ſail that way may eſcape ſuch rocks and ſands.

A city that is ſet on an hill] A third Metaphor to commend to Chriſtians an holy example. Look as a city built upon an hill is viſible to all, ſo are the virtues and vices of Chriſtians, when their lives are holy they draw many to Chriſt, when they are corrupt they turn many from Chriſt.

Neither do men light a candle and put it under a buſhell, but on a candleſtick] A fourth Metaphor or ſimilitude is taken from a candle ſet in a candleſtick, that gives light to them in the room, ſuch was Joſhua and Zerubbabel, Zach. 4.11. this was ſignified by the candleſtick in the midſt of the tabernacle and temple, yea the ſeven Churches are called candleſticks, Rev. 1.20. Churches ought not to meet in ſecret, I mean for worſhip, unleſs in ſome unuſual caſe.

V. 16. Let your light ſo ſhine before men, that they may ſee your good works and glorifie your father in heaven.

Let your light ſo ſhine before men] n this verſe 2 things:

1. A duty, Let your light ſhine before men. 2 The ends of the duty;

1. That men may ſee your good works: 2 may glorifie Gods:

1. The duty [let your light ſo ſhine before men.]

Obſ. Chriſtians ought to ſhine as lights to others.

Ob. But we are bid to do good in ſecret.

Anſ. Auguſtine anſwers, he doth good, not that he may be praiſed, but God glorified in him; he that doth this need not fear to be ſeen of men.

1 From the ſtate of converſion, Eph. 5.8. Ye were once darkneſs, now ye are light in the Lord, walk as children of the light, 1 John 1.6.