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Christ his Sermon on the mount is set down in this, and the two chapters following: In this our Lord giveth evident marks of the blessednesse of faithfull disciples, to vers. 12. he instructeth the Apostles in their duty, to 17. and exponeth the law otherwise then the Pharisees did.
Vers. 1. ANd seeing the multitudes, he went up into a mountains and when he was set, his disciples came unto him.
2. And he opened his mouth and saught them, saying.
IN these two verses is set down, how Christ fitted himself, and the auditors for the Sermon. Doct. 1. The Lord hath respect to the multitudes, and p••••ieth their misery: This is the seeing of the multitude with the eye of compassion, here spoken of. 2. He judgeth their soules to stand in more need of healing then their bodies, Therefore he openeth his mouth and teacheth them. 3. There are great ods between the firie promulgation of the law on mount Sinai, unto which none might approach, and Christs preaching of the Gospel; for, Christ went up into a mountain, in a homely man∣ner, and sate down, and gathered his disciples about him, and when he was set, he taught.
Ver. 3. Blessed are the poor in spirit, for theirs is the Kingdome of Heaven.
These speeches following, do not declare wherein blessedness doth consist, but do shew the marks of the Man, who albeit by faith in Jesus, he indeed is blessed, yet possibly for some mist or cloud of temptation, he cannot perceive himselfe to be blessed for the present. The marks are made in number eight: The first mark of a true Disciple of Christ, is Poverty of Spirit, wher∣by a poor beggarly soul in his own estimation, sensible both of his own sinfulness, and inlack of Knowledge, Faith, Love, and other saving Graces, doth in the sense of his wants follow after Christ to be helped. Doct. 1. Every man who in the sense of his own wants and poverty, is made to begge at the throne of Grace, verily is blessed, whatsoever be the sense he hath of his own unworthiness and misery; for Christ of such doth pro∣nounce, Blessed are the poor in Spirit. 2. Whosoever are poor in spirit, seeking after Christ in the sense of their own indigence, have right and title unto the riches of grace and glory; albeit they be poor and beggerly in their own feeling, yet are they rich in Christs estimatoin; for of such Christ saith, Theirs is the Kingdome of Heaven, that is, unto them belongeth eternall life.
Verse 4. Blessed are they that mourn, for they shall be com∣forted.
The next mark of true Disciples, is godly sorrow, which ma∣keth a man in all sort of grief to powre out himself unto God in Christ, and to seek relief from him. Doct. 1. Whosoever do fol∣low after Christ, mourning in the sense of sin, or fear of wrath, howsoever they may seem miserable in their own, or the worlds eyes, yet are they verily blessed; for of such Christ saith, Bles∣sed are they that mourn. 2. Such mourners may be destitute for
a time of comfort, but at no time can they be destitute of blessed∣nesse; for even in the time when they are mourning, and do want comfort, it is said of them, They are blessed. 3. Albeit their comfort be delayed for a time, yet it shall not alwayes be with holden; for the word of consolation is he••e spoken unto them, which they in due time shall find applyed, and verified unto them by Gods Spirit; for it is said, They shall be comfor∣ted; and this shall be partly by being made to see satisfactory reasons of Gods delaying to comfort them; partly by receiving now and then, reall deliveries, and sensible outgates of their mournfull condition; and partly by being supported with strength in the inner man, at all times, that they succumb not, till at last they be fully delivered for ever; for, They shall be comforted, saith the Lord.
Verse. 5. Blessed are the meek, for they shall inherit the earth.
The third marke of true Disciples of Christ, is Meeknesse, which is a grace of God, whereby Christs followers are so nur∣tured, and tamed by the Spirit of God, in the sense of their own sins, and wrongs done to God, that they do without fretting, sub∣mit themselves to Gods corrections, wh••ther mediately by the wickednesse of men, or immediately in his providence falling on them. Doct. 1. Whosoever do put a right construction upon Gods dealing with them, how hard soever their case be, certainly are blessed; for of such Christ saith, Blessed are the meek. 2. A man indued with Christian meeknesse is master of as much in the world, as he stande••h in need of; that is to say, How little portion soever he may seem to have of the earth, and so much the lesse possibly, because of his meek disposition and aversenesse from ungodly strife; yet hath he right to all that he hath need of in this earth, through Christ, yea he shall have the use of all he hath need of in this earth, so as he shall be content with his lot, and that which he possesseth shall be joyned with the rich bles∣sing of God, poured out upon it; and last of all, he shall inherit that new Heaven, and that new earth wherein dwelleth righteous∣nesse, 1 Cor. 3.21, 22.2 Pet. 3.13. For so much doth the promise import, They shall inherit the Earth.
Ver. 6. Blessed are they which do hunger and thirst after righteous∣ness, for they shall be filled.
The fourth mark of true Disciples, is hunger and thirst for righteousnesse, such hungry souls are they, who in the sense of their sinfulness, and want of all inherent righteousnesse, do
heartily hunger to be more and more certified of the imputation of Christs righteousness, and do thirst to draw sap and life from him: for the changing their sinfull nature, and making them more holy and righteous by his Spirit. Doct. 1. Such as are hear∣tily desirous to be justified and sanctified through Christ, they are blessed; for of such Christ prononnceth, Blessed are they who hunger and thirst for righteousness. 2. Kindly hunger after the righteousnesse of God in Christ shall be satisfied: albeit for the present such soules as do feel this hunger, be pained, yet they shall have all that they desire in Gods own time, the word of the Lord shall be made milk, honey, bread and marrow unto them, a Well of living Water shall spring up from the Holy Spirit unto them: now and then they shall have so large a meal, and so full satisfacti∣on, as they shall be forced to say, Enough, O LORD: and at length shall be put in full, and sensible possession of all; for it is writ∣ten, They shall be satisfied.
Verse 7. Blessed are the mer••ifull, for they shall obtain mercy.
The fifth mark of true Disciples, is mercifulness, whereby Christians have such a holy compassion of the miseries of other mens bodies and soules, as doth make them actually to do them good, as they are called unto their relief. Doct. 1. The outletting of bowels of compassion to others, who are lying under the bur∣den of sin and misery, is the sure evidence of a blessed man; for Christ of such doth say, Blessed are the mercifull. 2. The Christian his shewing of mercy un••o others, is a fo••erunner of the renewed, and fresh sense of Gods mercy to himself, for this is imported in the proof of such mens blessedness; for, they shall find mercy: now certain it is, that such men have already obtained mercy, else they could not be mercifull, else they could not be blessed; but it is possible that they do not feel mercy, but rather for the present feel sad w••ath to their estimation, yet the promise is, They shall find mercy to their own discerning sensibly. 3. When God ma∣keth his children find the fruits of their mercifulness, it doth not puff them up, as if they merited or deserved it, for it is not said here, they shall merit, but They shall find mercy.
Verse 8. Blessed are the pure in heart: for they shall see God.
The sixth mark of true Disciples, is purity of heart, whereby Christians study not only to eschew sin, and to have a blameless conversation before men; but also to be holy in their mind, in their designes, and affections, before God. Doct. 1. Albeit
beleevers in Christ do find sensibly much pollution in themselves, yet if their heart love it not; if when they come short in duties, their heart is grieved for it; if the honest indeavour, and study of their heart be, that they may be pure and holy, they are not∣withstanding of this felt sinfulnesse, truely blessed; for, Blessed, saith our Lord, are the clean or pure in heart. 2. Holinesse and pu∣rity of heart is a preparative for sensible communion with God; for it is promised they shall see God; that is, their eyes shall be opened to behold by faith the invisible God; the Lord shall make them to discerne the mysteries of salvation hid from the world; he shall make them to observe the work of his providence in justice, mercy, goodness, and power in the world about them; and withail to perceive loving kindness toward themselves, and at length they shall see God face to face perfectly, in the Kingdom of Heaven.
Ver. 9. Blessed are the Peace-makers: for they shall be called the children of God.
The seventh mark of true Disciples, is peaceableness, where∣by Christians study not only to live peacebly with all men, but also to procure peace among Men, where they live, so farr as in them lies. Doct. 1. Whosoever do without wronging of truth, in love to other mens welfare, study to make solid peace, wheresoe∣ver they have power, are truly blessed; for, Blessed are the Peace∣makers. 2. They who give evidence of their christian disposi∣tion both to maintain, and to procure true peace among those with whom they live, should be esteemed true christians, begotten of God; for, they shall be called Gods children; That is, by this mark they are declared of God, and should be by men acknowledged for truly regenerate persons, in whom the image of God is to be seen shining in their works.
Ver. 10. Blessed are they which are persecuted for righteousness sake: for theirs is the kingdome of heaven.
The eighth mark of a true Disciple, is suffering persecution for righteousness sake. Doct. 1. Whosoever in following of Christ are troubled and persecuted by men, for doing that which God al∣loweth, and do chuse rather to suffer affliction, then to commit sin, are indeed blessed: for, Blessed are they that suffer perse∣cution for righteousness sake. 2. Let persecuters do their utmost to rob the godly of all that they have, yet they cannot rob them of Heaven, for it is said, the Kingdom of heaven is theirs: that is, albeit they were banished out of their native country, and utterly spoy∣led, yea killed, yet Heaven belongs unto them by Christs con∣quest,
and by Gods promise, and it shall certainly be given to them, for making up all their losses.
Verse 11. Blessed are ye, when men shall revile you, and perse∣cute you, and shall say all manner of evil against you falsly for my sake.
This last Doctrine our Lord applyeth ••nto his new chosen Apostles, intimating unto them, that they were to be hunted af∣ter, and persecuted by men, as a prey is hunted by dogs unto death. Doct. 1. Reviling or speaking any manner of evill a∣gainst Christs servants, is in our Lords estimation, persecuti∣on, for so doth he expound it, saying, When men revile you, and persecute you. 2. Christians must beware to give just ground for troubling of themselves, for that is not persecution, when ill is spoken against men truly & justly, but when ill is spoken against them fasly, and for Christs cause; Therefore Christ saith, Bles∣sed are ye, when they speak ill of you falsly for my sake. 3. Notwith∣standing of whatsoever persecution, the troubled and persecuted servant of Christ doth still remain blessed; for, Blessed are ye when men persecute you.
Ver. 12. Rejoyce, and be exceeding glad: for great is your reward in heaven: for so persecuted they the Prophets which were before you.
This commandment is added for a further consolation. Doct. 1. Our Lord will not be content that his servants in persecution, do carry themselves heavily, thus and so as may be, but will have them to beare the crosse joyfully; he will not have the courage or comfort, or countenance of his children beaten down, while they bear his glorious crosse, but he will have them chear∣full; for, Rejoyce and be exceeding glad, saith he. 2. Albeit this their suffering cannot merit any thing, yet shall it be re∣warded graciously; Great is your reward, saith our Lord. 3. Whatsoever consolation God doth give to his suffering Ser∣vants here in this world, which indeed is not small (for they have more peace and joy in themselves from God, and more estimation among the Saints, then all their trouble is wor∣thy) yet he will not reckon this for a reward, till he have them up in heaven; for he hath said, for, Great is your reward in Heaven. 4. The light affliction of this life cannot be compa∣red with that which shall be given in heaven; therefore he saith, Great is your reward. 5. Whosoever indureth any trouble, were it but so much as evill words for Christs cause, he shall be inrolled among the Martyrs and holy Prophets, who from the
beginning of the world have suffered for righteousnesse; this is our Lords reckoning, saying, For so persecuted they the Prophets which were before you.
Vers. 13. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
Our Lord having armed his Apostles against persecution, now he teacheth them their duty, and that under divers simili∣tudes: and first of Salt. Doct. 1. Ministers have need to have their duties told them, no lesse then other people; therefore Christ speaketh to them, saying, YE, that is, Ye my Apo∣stles and Ministers are the Salt of the earth. 2. As Salt seaso∣neth, maketh savoury, and doth preserve from putrifaction that which otherwise would be unsavoury and ready to rot, except it were salted; so Ministers should not onely be filled with Grace and Wisedome for their own preservation, but also labour by the word preached, by admonition, by discipline, by a holy manner of conversing among the people, and by all other means to season earthly men, and make them become savoury to God, and one to another; therefore it is said, Ye are the salt of the earth. 3. If a Minister either labour not to have graces and induements for his imployment, or having them, studieth not to be faithfull in his Ministry, that he may season his Heare••s by the power of the Gospel, or if having for a time given a show of something, do he cease and fall from the faithfull employ∣ment of his Gifts, then is he of all men the most us••lesse and u••∣profitable, both to others and to himself, of all men the most loathsome, and intolerable burden of the people of God; most worthy to be despised of God and men, and least of all men to be suffered to bear office and charge in the church of God: for so much impo••teth our Lords speech, comparing him to unsavour•• salt, which hath lost his savour, and cannot recover it again, and which is good for nothing, but to be cast out, and trodden under fo•• of men.
Ver. 14. Ye are the light of the world, a city that is set on a hill, cannot be hid.
He sheweth the Ministers duty in another similitude of light. Doct. 1. It is true the originall light and fountain of all Light, who illuminateth every one that cometh into the world, is Christ our Lord himself, yet the Ministers are called, The light of the world also, as instruments to hold out the light,
because their office is to preach Jesus Christ, who is the true light, through whom alone delivery from the dark condition of sin and misery, that is, true righteousnesse and salvation is to be gotten: and because their manner of preaching, and holy conversation should direct men how to exercise their faith on Jesus Christ, and how to draw vertue from him, for their consolation, and san∣ctification; therefore it is said, Ye are the light of the world. 2. Except God erect a ministry among men, and indue his servants with gifts and graces, and make them faithfull to doe their duty, the world shall lie in the darknesse of ignorance and error of sin and misery, going on to perdition; and except Ministers endea∣vour to have the World illuminate, by holding forth the true knowledg of Christ, they cannot be free of the worlds perishing, nor answerable to this their duty, for to them it is said, Ye are the light of the world. 3. He tels them of the dignity of their calling, and duty therein, by another similitude, teaching us, that as a city set on a hill cannot be hid, being set there, to the intent it might be seen afar off; so Ministers of the Gospel, for the emi∣nency of their calling, and the necessity of their duty cannot be, nor may be hid, but must shew forth that light to the world; and they cannot choose, but have their doctrine and diligence in their calling, their manner of life and conversation, and whole carriage better and worse, laid open to the view and observation of all men, for they are compared here to a city set on a hill, which cannot be hid.
Vers. 15. Neither do men light a candle; and put it under a bu∣shel: but on a candlestick, and it giveth light unto all that are in the house.
By another similitude he presseth the Apostles, and in them all his Ministers to propagate the Gospel. Doct. 1. As men do not light a candle, that they may make it uselesse, by hiding it under a covert, but use to hold it forth, that all the house may see it, and have the benefit of the light thereof; So God doth not give unto any man a gift to understand the mysteries of the gos∣pel, and to utter the same, with a calling so high and honourable, as to preach his name, that they should keep close their gift with∣in their brest, or within their own doores, but that they should communicate their gifts in an orderly way to all the church, or House of God; and therefore, as they would be answerable to Gods designe, they must study to illuminate the World, and the church, by holding forth of the Doct••ine of Christ: for, if Men do not light a candle, but that it may give light to the whole
house; far lesse must they think that God doth light a candle, but for the use of his House.
Vers. 16. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven.
From the former Doctrine of the duties of the Apostles, our LORD draweth an exhortation to them, and all Ministers of the Gospel (according to the rule, Mark 13.37. What I say unto you, I say unto all, whom you represent,) teaching that what light of Knowledge, or Faith in God, or Love to God, or to men they have, they should bring it forth for the benefit of men, in their Doctrine and life, by the faithfull discharge of their Mi∣nistry, and holy conversation; therefore, saith he, Let your light shine, &c. 2. They should so wisely and sincerely behave them∣selves in all things, that they may be approven to the conscien∣ces of all men: for it is said, Let your light so shine before men, that they may see your good works; that is, may perceive, may be convinced, and forced to acknowledge that ye so teach, and so do, as the Lords faithfull servants and children should do. 3. By the holy conversation of Christians, God shall be glorified, known, beleeved in, loved and praised; Therefore it is said, that men may glorifie your heavenly Father. 4. Christians by their holy life shall be justified of men as the true children of God; for, saith Christ, So do, that men may glorifie your Fa∣ther which is in Heaven. 5. A good work is onely that which is done, 1. By a child of God: 2. In obedience to God his Fa∣thers command: 3. For the good of men; and 4. For the glo∣ry of God: For it is said, Let your light shine, that your Father may be glorified by men, who see your good works, or profitable and commendable works.
Vers. 17. Think not that I am come to destroy the Law or the Prophets; I am not come to destroy, but to fulfill.
Here our Lord vindicateth himself from the calumny of An∣tinomianism, or opposing the Law and the Prophets. Doct. 1. No wonder the sincere Preachers of the gospel be slandered, as if they were adversaries to the Law, for even Christ himself was traduced in his time, as guilty of this fault, as he sheweth in his Apologie, saying, Think not that I am come to destroy the Law or the Prophets: The ground of the mistake was, because our Lord set at nought the glosses which the corrupt Doctors of the time did put upon the Scripture, and taught men the way of justification by grace, without the works of the Law, therefore men traduced him as an enemy to the Law, and to the Prophets: for clearing him∣self,
he bringeth five reasons: The first is, I am so far from in∣tention to destroy the Law and Prophets, that by the contrary, I intend to fulfill them, saith he; therefore the calumny uttered or conceived of me, as if I intended the contrary, is false. Doct. 2 Christ is a true friend to the Law; his doctrine, and the course prescribed by him to his Church, by all means doth procure the obedience of the Law, and the fulfilling of the prophesies; for he saith, I am not come to destroy them, but to fulfill them. Now Christ is said to be come to fulfill the Law and Prophets, because what they prophesied of him, he doth accomplish; what they ai∣med at, he hath brought, and is in bringing to passe; what way of righteousness and salvation they set down, he doth make good; for what is in the Law and Prophets to be fulfilled, by predictions of what Christ should do, and suffer, (set down partly in plain, partly in figurative types and ceremonies,) or commands of holy Duties, backed by Promises to the Obedient, and Threatnings a∣gainst the disobedient, with their examples? all these Christ came to fulfill most exactly; first by accomplishing in his own person, all predictions of his perfect obedience, even unto the death, whether set down in plain termes, or foresignified of him under types and figures of the ceremonial Law; next, by using all means that men should give obedience to the morall Law, and by blessing effectually these means, and making men really to give obedience to the Law: And thirdly, by making good all the pro∣mises to his subjects, and executing all his threatnings against his enemies, and so he saith justly, I came not to destroy, but to fulfil the Law and Prophets.
Ver. 18. For verily I say unto you, Till heaven and earth passe, one jot or one tittle shall in no wise passe from the law, till all be fulfilled.
The second reason of Christs intention not to destroy the Law and the Prophets, or the truth of the Old Testament, is, be∣cause the truth of the Doctrine of the Law and the Prophets is more firm and stable then the frame of Heaven and Earth is. Doct. Heaven and Earth shall be dissolved, rather then the least point of truth (compared here to the least letter in the Alphabet, to the smallest point, serving to the reading of the letters) should not be fulfilled: for Heaven and earth do continue, only till the time that all that which is prophesied in the Scripture, to be done before the worlds ending, shall be fulfilled; therefore saith our Lord, Verily I say unto you, till Heaven passe, one jot of the Law shall in no wise passe, &c.
Vers. 19. Whosoever therefore shall break one of these least commandments, and shall teach men so, hee shall be called the least in the Kingdome of Heaven: But whosoever shall do and teach them, the same shall be called great in the Kingdome of Hea∣ven.
A third reason proving that Christs intention is not to a∣bolish the directing and commanding power of the Law, or to suffer the morall Law to be laid aside, as not obligatory unto o∣bedience under the gospel, is this, because his minde is, That whosoever he be, that shall in his practice reject the yoake of a∣ny one of these commandments of the morall Law, which men account least of, and shall defend his practice, teaching that men may without guiltinesse break the same, shall be called and ac∣counted of by God as the least (that is, a man of no place or room) in the Kingdome of grace and glory; or he shall in no case en∣ter into the Kingdom of Heaven, as it is said, verse 20. And on the contrary, whosoever shall maintain in their practice and doctrine, the authority of all the precepts of the morall Law, as the rule of mans conversation, shall be found true members of the Kingdom of grace and glory; and shall be had in estima∣tion with God and his saints. Doct. 1. A fore sentence stand∣eth against them who make transgressions to light and veniall, as not worthy to be taken notice of; or who either give dis∣pensations or take dispensations to transgresse any morall com∣mand: and no lesse wrath is denounced against them, who, be∣cause Christ hath abolished the covenan•• of works, and the con∣demnatory power of the Law, in favours of his justified and san∣ctified ones, do teach that Christ hath also abolished in favours of them, the directive, the commanding, and obligatory power of the Law: for of such, and all such Christ hath said, Whoso∣ever shall teach men to break the least of these Commandments, shall be called the least in the Kingdome of Heaven. 2. These men may have great comfort, who in their doctrine and example of life do so teach justification by grace, or by faith in Jesus, without the works of the Law, as they do also urge all them who do beleeve and are justified, to make conscience of the o∣bedience of every precept in the morall Law, even as they love to be saved; for of such Christ saith, Whosoever shall teach, and observe the same, shall be called greatest in the Kingdom of Hea∣ven, &c.
Vers. 20. For I say unto you, That except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees, y••••
shall in no case enter into the Kingdome of Heaven.
A fourth reason of Christs purpose not to abolish the Law, is, that he doth exclude from the Kingdom of grace and glory, all those whose righteousnesse shall not exceed the righteousnesse of the Scribes and Pharisees. These Pharisees and Scribes were indeed very painfull, and outwardly made great profession of ho∣linesse of life; b••t the truth is, they made conscience of outward obedience only, ver. 21. and of some commandments only, Chap. 15.3. Christ and grace they cared not for, therefore their righte∣ousnesse was short. But a true christian first studieth to be clad with the righteousnesse of Christ, and to have his sins pardon∣ed in Christ, and after that hee is justified freely by his grace, without the works of the Law, he laboureth to give e∣vence of the soundnesse of his Faith, by making conscience of obedience as well inwardly as outwardly, not unto any one on∣ly, or some, but to all the commandements of the Law, study∣ing to make progresse in sanctification all the dayes of his life: and so both in regard of imputed righteousness, which is of God by faith in Jesus Christ; and likewise in regard of inherent righ∣teousnesse, manifesting itselfe in the sincere study of a holy con∣versation before God and man; the believers righteousnesse doth far exceed the superficiall righteousnesse of the Pharisees. Doct. Except a man study to outstrip the Pharisees and Scribes, both in respect of imputed righteousnesse, and inherent righte∣ousnesse also, he shall not be saved; for Christ here saith, Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, ye shall in no case enter into the Kingdome of Heaven.
Vers. 21. Ye have heard that it was said by them of old times, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgment.
A fifth Reason of Christs coming not to destroy, but to ful∣fill the Law, is by his shewing the true meaning of the Law, and crying down both the false glosses put upon the Law by men, and also all vain traditions put in place of the Law: and this Christ doth most exactly, to the intent he may show how all men by the Law are made guilty, and are found worthy of condemnation, and had need of a Saviour to ransome them; and also by shewing how men being pardoned, ought to study unto an upright obedience of the Law in all things, and this is indeed to fulfill the Law. To this end Christ exponeth sundry commands in the second and first Table, and correcteth five or
six corrupt glosses put upon the Law, by the Jewish Doctors: and first in these verses he exponeth the sixth command, re∣peating the common-glosse of the Pharisees received by tradi∣tion, who esteemed that the command, Thou shalt not kill, was not broken, except by actuall grosse slaughter, or murther: and if any man should commit man-slaughter, then they put him in one of three ranks: The first was to be brought before the inferiour Iudges of capitall crimes, and to be in danger of their sentence, because the murther was not of the gros∣ser sort. The second rank, was to be brought before the Coun∣cell, consisting of a greater number, appointed as a superiour Judicatory of capitall crimes, to fit in greater cities, and there to be in danger of their sentence; which was to denounce more shamefull and painfall death, then the inferiour Judica∣tory did appoint, in case the murther was more hainous. The third rank was, in case the murther should be of the vilest, and most abominable sort; then by the great Councell which sate at Jerusalem, the guilty were to be adjudged without mercy, or more ado, to be executed most shamefully, and burnt in the most abominable place, in the valley of Hinnom, or Gehenns, whereby was represented Hell fire. The first of the three ranks is mentioned, vers. 21. The rest are to be collected by CHRISTS alluding thereunto, vers. 22. Doct. 1. Na∣turall men are but slight interpreters of the Lords Law, it is not killing in their sense, if a man be not actually slain: for, Who∣soever shall kill in the grossnesse of the letter, he only is guilty in their judgment. 2. Antiquity seemeth enough to carnall men, for a reason, in defence of whatsoever errour or corrupt custome for which they can pretend antiquity; for Christ sheweth us, that these Jewish Doctors did think it sufficient, that, It was said of old. 3. Truth must never be prejudged by antiquity, nor error strengthened thereby; for unto their pretended anti∣quity, It was said of old, Christ doth oppose this, But I say unto you, &c.
Vers. 22. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, Racha, shall be in danger of the councel; but whosoever shall say, Thou fool, shall be in danger of hell fire.
While Christ doth expone the sixth command more exactly then the Pharisees did, and doth shew the meaning of it, by al∣lusion unto the manner of their judgement of capitall crimes,
our Lords mind is not, that those Judiciall courts, with their different degrees of punishment should be the rule for censuring the breach of the sixth command; but his mind is, that albeit, there be degrees of sin, in breaking of the sixth command, yet the command reacheth to the condemning of every degree of the sin forbidden, so far, that even rash anger is capitall, and doth bring a man under the severe sentence of Gods judgment; for, Whosoever is angry, saith he, without a cause, shall be in danger of the judgment; that is, he is culpable of death; and if our neighbour be wronged by us, in a disrespectfull speech, the sin is yet more capitall, and yet more deserveth the punishment of death and condemnation; for, Whosoever, saith hee, shall say to his brother, Racha, or any word of disdain, shall be in danger of the councell, that is, shall be found guilty of a capitall or deadly transgression, in a higher degree; But if anger and disdain proceed so far, as to reproach our Brother, yet more despitefully, and to call him Fool, then we shall be in danger of hell fire, that is, of a yet higher degree of judgment in hell. Doct. 1. The meanest and mainest outbreakings of our corruption in any sort are forbidden in one and the same command: for our Lords exposition of, Thou shalt not kill, forbiddeth rash anger, and every evill motion of the heart against our neighbours person, no lesse then it forbiddeth murther. 2. The wages of the least degree of sin is death, for not onely murther, but also rash an∣ger, and disdainfull speech, are made capitall or deadly sins, (by our Lords interpretation) worthy of death and hels fire; So that no relief is to be looked for in Gods justice from the smal∣nesse of our sins, but all standeth in the rich ransome of Christs Blood, and largeness of his Grace, unto which refuge the se∣vere exaction of the Law, and strict reckoning of Justice doth drive us.
Ver. 23. Therefore if thou bring thy gift to the altar, and there re∣membrest that thy brother hath ought against thee.
24. Leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift.
After the exposition of this command, Christ maketh applica∣tion of the doctrine unto his Disciples and all his hearers for ma∣king use thereof, wherein he sheweth a necessity of making con∣science to keep this command, by two reasons: one is, that if we shall not entertaine love to our neighbour, but both do him wrong, and also not care to be reconciled with him; then God will take no service or worship at our hand, nor will 〈2 pages missing〉〈2 pages missing〉
from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole bodie should be cast into hell.
This exhortation is set down as the use of the former doctrin, wherein the words are not to be taken captiously, as if one might hurt his own body under pretence to preveen sin: for this is both forbidden in the sixth command, and cannot be a solid cure or remedy of sin, though it were permitted; but the matter is proponed in allusion to a presupposed like case of the hazard of a mans life, by a fester or gangrene in a mans eye or hand, (wherein as it were) better that the Chirugion should pluck out the festered eye, and cut off the festered hand, then that the whole body should be lost: so in the case of a darling sin or lust, whereby a man is made to stumble and fall in sin, it were better that he should be mortified and quat, (how necessary soever, how dear soever, though esteemed of as the right eye, or the right hand,) rather then by sparing of that sinfull lust, soul and body bothshould be cast in hell: now there is no mortifying of the lusts of the flesh but by the Spirit of Christ, Rom. 8.13. And, as for pardon of sin we are led unto Christ in the exposition of the sixth command, so are we here driven to Christ for the mor∣fication of sin, in the exposition of the seventh command; for he is the onely Chirurgion, who can cut off those fretting lusts which fight against the soul.
Ver. 31. It hath been said, Whosoever shall put away his wife, let him give her a bill of divorcement.
32. But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, committeth adul∣tery.
For clearing yet further of the seventh command, Christ cor∣recteth a third corrupt glosse, about the abuse of marriage, in divorcements; which howsoever the civill Law left unpunished, for civill Reasons; yet it did not exeem him from sin, nor wrath who was the giver of the Bill of Divorcement upon a light cause: this abuse Christ doth correct, teaching that if any persons married, should thrust away their party, except in the clear case of Adultery, found in the party put away, they should be guilty of the breach of the seventh command, and of all the consequents thereof; and they who approved the Divorcement should be guilty also, each in their own degree; in so high estimation hath our Lord the band of marriage, that nothing can dissolve
it, except that which everteth the nature of the bands, and bringeth perjury, beside the breach of the command, is dou∣ble condemnation upon the Offender.
Vers. 33. Again, Ye have heard that it hath been said by them of old time, thou shalt not for swear thy self, but shalt perform unto the Lord thine oaths.
34. But I say unto you, Swear not at all, neither by heaven, for it is Gods throne.
35. Nor by the earth, for it is his footstool; neither by Ierusalem, for it is the city of the great King.
36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
As our Lord hath cleared the exposition of some command∣ments in the second Table, so for further clearing the sense of the Law, he taxeth a fourth corrupt glosse of the Pharisees, and tradition of the elders (concerning the first table) who made no breach of the third command, except perjury, and made the affirmative part of the command to stand onely in the observation of vowes; this their clipped commentarie, our Lord doth correct, by teaching, 1. That by this com∣mandment is discharged all idle, or unnecessary swearing; for he saith, Swear not at all, to wit, when God doth not cal us to take an oath; for otherwise to swear by God, when he calleth us unto it in weighty matters, for deciding controversies, and ending strife, it is a part of his worship, then religiously to take an oath: but except in the foresaid case, Swear not at all. 2. Hereby also is discharged all swearing by the creatures; for, Swear not by heaven, saith he, or by earth, &c. or by any part of mans selfe, as Head or Heart, or any other oath; the reason is, first, because these are creatures; Heaven and Earth are not God, and ought not therefore to be sworn by; and next, because God indirectly is imported in such oaths, by reason of the relation which the creatures have to him, as Gods Footstool, or City, or Work; and thirdly, because as none of the creatures are our Judge, to take order with us, if we swear falsly; so none of all the creatures, (no not our own Head or the least hair thereof,) are so our own, as we may ingage the same by an oath, for the least change to be made thereon, were it but of the colour of our hair to be put in pawn in case our oath be not true: and so we may not swear upon a∣ny pretence at all, by any of them, for, Thou canst not make one hair white nor black, saith he.
〈1 page duplicate〉〈1 page duplicate〉Ver. 37. But let your communication be, Yea, yea, Nay, nay: for whatsoever is more then these, cometh of evill.
For eschewing rash swearing, our Lord commandeth that our sayings be averred by a constant, plain, and uniforme pronouncing of truth, imported in Yea, yea, when the mat∣ter is so, and Nay, nay, when the matter is to be denyed to be so: The reason whereof is weighty, for whatsoever idle oath, or idle asseveration is more then these, is from evill, that is, from the divell and our corruption, and therfore to be eschewed.
Ver. 38. Ye have heard that it hath been said, An eye for an eye, and a tooth, for a tooth.
39. But I say unto you, that ye resist not evill: but who∣soever shall smite thee on the right cheek, turn to him the other also.
He corrects a fifth corrupt glosse of the Law, wherein they abused an appendicle of the sixth command, namely a Judici∣all Law given unto the Judges for execution of Justice: and did draw the law unto the authorizing of private revenge, as if God had put the sword in every mans hand to avenge him∣self; for correcting of which error, our Lord teacheth his disciples, that it were better to suffer injuries, and to expose our selves by our patience, unto the hazzard of double wrongs, rather then to follow the corrupt doctrine of men, and by way of private revenge, to break the commandement of God: for the consideration of the scope of Christs speech doth make it plain, that thus the words must be taken com∣paratively, with the obedience of the Pharisees false doctrine guilded with pretence of tradition and antiquity; for our re∣sisting of evill, or of injuries after our own way, (as their tra∣dition did give warrant) cannot fall but draw on a greater e∣vill out of Gods hand; and so it followeth, that it is better to be smitten on both cheeks, then that by a wrong way of revenging ourselves, we should provoke God to destroy head and feet, soul and body together.
Ver. 40. And if any man will sue thee at the Law, and take a∣way thy coat, let him have thy cloak also.
The same doctrine he applies unto injuries done under pre∣tence of Law, that in private revenge they be not met with the like; to this sense, if any man sue thee wrongfully at Law, and by unjust cavillation take away thy coat; rather then thou should meet him in a wicked way, under pretence of Law to
wrong him, it were better for thee to lose thy cloak also. How harsh doth this doctrine sound in the carnal ears of natu∣rall men, who thinke much to suffer any wrong done to them by men; but think nothing to do wrong both to God and men, and to draw mischief on their own heads therby?
Ver. 41. And whosoever shall compel thee to go a mile, go with him twain.
Another sort of injury comprizing wrongs done by oppres∣sion, and unjust exaction, under pretence of authority: If un∣der pretence of Service to be done to the publike, any man press thee to be a Post, or a guide unto a Post; do not thou for thy part, contend for thy ease, but rather then thou shouldest fail in some duty by resisting, bear double burden for peace cause, lest thou be, ensuated in a sin by contending.
Ver. 42. Give to him that asketh thee, and from him that would borrow of thee, turn not thou away.
Last of al, to teach us not to be weary of weldoing, even then when we think we have many reasons, which may hinder us to bestow upon such as do either beg or borrow from us oftner, and more (possibly) then we can well endure; our Lord com∣mandeth to give almes, and to lend the needy, albeit not all that is craved, yet what we may spare, and the parties present need requireth.
Ver. 43. Ye have heard that it hath been said, Thou shalt love thine neighbour, and state thine enemy.
44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despiteful∣ly use you and persecute you.
A sixth corrupt glosse put upon the Law by the corrupt Do∣ctors, who taught that the command of love to our neighbour, was to be understood only toward Kindred, Friends and Ac∣quaintance, and that it is lawfull to hate every man that is our enemy; our Lord doth vindicate the Law from this, both clipped and false exposition. Doct. 1. For obedience to God, and pity to perishing men, we must keep love, even to such as be our private enemies: for Christ hath so commanded, saying, Love your enemies. 2. Love to our enemies must be approven to God, for we are commanded to prove our love to them by dealing with God to give them mercy, contrary to their deservings at our hands; to this end he saith, Blesse them, Pray for them, and this is a task to exercise our obedi∣ence, and to prove our sincerity therein.
Ver. 45. That ye may be the children of your father which is in heaven, for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and unjust.
To perswade us to obey this Command, our Lord propo∣neth five motives. The first is, because so we may make it ap∣pear to others, and to our own hearts also, that we are the Children of God, whose bounty is extended in giving the com∣mon use of his gifts unto his evil and unjust enemies. Doct. 1. By imitating of the bounty of God, we shall grow more and more like to him, we shall more and more make it appear that we are renewed unto the image of God; therefore saith he, That ye may be the children of your Father. 2. We should not lightly passe by the common favours of God bestowed upon men, as the benefit of the Sun and Rain, but must observe the goodness of God therin toward men, in making his Sun to rise, and his Rain to fall on the unjust.
Ver. 46. For if ye love them which love you, what reward have ye? do not even the Publicans the same?
The second motive is, because except your love shall extend it selfe unto your enemies, in the obedience of God, ye can ex∣pect no reward from him. Doct. 1. Love refused to our ene∣mies, proveth our love bestowed on friends to be no accep∣table service to God; for, If ye love them only which love you, what reward have ye to expect? for if we love only for love a∣gain, we do serve our self only, and not God; and where no service is, no reward is. A third motive is this, the vilest and most odious sinners in the world shall equal you, if you do love only such as love you, and do not also love your enemies; ther∣fore love your enemies. Doct. To stand at that measure of love, which a wicked man may attain unto, is nothing esteemed of by God; for, If you, saith he, love only your friends, do not even the Publicans the same?
Ver. 47. And if ye salute your Brethren only, what do ye more then others? do not even the Publicans so?
A Fourth motive is, there must be more in you then civility, cou••tesie, and humanity, moving you to give expressions of love only to your friends; therefore love also your enemies. Doct. 1. There must be more in a christian then can be in these that are not renewed: for, What do you more then others, importeth, that we should do more; seeing we are born of God, better furnished with his spirit, & more ingaged by special obligation to God then others, and therefore must not carry our
selves so, as it may be said unto us, what do you more then others? 2. The most hated sinners may equall the holiness of them who make not conscience to have this commanded love unto their enemies in them; for, Do not the Publicans so, importeth so much.
Ver. 48. Be ye therfore perfect, even as your Father which is in heaven is perfect.
A fifth motive is, Gods children must aime at the perfe∣ction of all vertues, and therefore at the perfection of Love, extended to their enemies. Doct. 1. Christians are called un∣to perfection; and albeit they cannot fully attain unto it in this life, yet must they aime at it, to come more and more near unto it; for it is said, Be you therefore perfect. 2. God only is the pattern of perfection to be set before our eyes, as he holdeth forth himselfe unto us in his word, and in his Son Jesus Christ, the expresse image of his Person, to be imitate by us; therefore it is said, Be ye perfect, as your heavenly Father is perfect.