Matthew 5 commentary

None will find happiness in this world or the next, who do not seek it from Christ by the rule of his word. He taught them what was the evil they should abhor, and what the good they should seek and abound in.

Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.

Ye are the salt of the earth. Mankind, lying in ignorance and wickedness, were as a vast heap, ready to putrify; but Christ sent forth his disciples, by their lives and doctrines to season it with knowledge and grace. If they are not such as they should be, they are as salt that has lost its savour. If a man can take up the profession of Christ, and yet remain graceless, no other doctrine, no other means, can make him profitable. Our light must shine, by doing such good works as men may see. What is between God and our souls, must be kept to ourselves; but that which is of itself open to the sight of men, we must study to make suitable to our profession, and praiseworthy. We must aim at the glory of God.

Let none suppose that Christ allows his people to trifle with any commands of God's holy law. No sinner partakes of Christ's justifying righteousness, till he repents of his evil deeds. The mercy revealed in the gospel leads the believer to still deeper self-abhorrence. The law is the Christian's rule of duty, and he delights therein. If a man, pretending to be Christ's disciple, encourages himself in any allowed disobedience to the holy law of God, or teaches others to do the same, whatever his station or reputation among men may be, he can be no true disciple. Christ's righteousness, imputed to us by faith alone, is needed by every one that enters the kingdom of grace or of glory; but the new creation of the heart to holiness, produces a thorough change in a man's temper and conduct.

The Jewish teachers had taught, that nothing except actual murder was forbidden by the sixth commandment. Thus they explained away its spiritual meaning. Christ showed the full meaning of this commandment; according to which we must be judged hereafter, and therefore ought to be ruled now. All rash anger is heart murder. By our brother, here, we are to understand any person, though ever so much below us, for we are all made of one blood. “Raca,” is a scornful word, and comes from pride: “Thou fool,” is a spiteful word, and comes from hatred. Malicious slanders and censures are poison that kills secretly and slowly. Christ told them that how light soever they made of these sins, they would certainly be called into judgment for them. We ought carefully to preserve Christian love and peace with all our brethren; and if at any time there is a quarrel, we should confess our fault, humble ourselves to our brother, making or offering satisfaction for wrong done in word or deed: and we should do this quickly; because, till this is done, we are unfit for communion with God in holy ordinances. And when we are preparing for any religious exercises, it is good for us to make that an occasion of serious reflection and self-examination. What is here said is very applicable to our being reconciled to God through Christ. While we are alive, we are in the way to his judgement-seat; after death, it will be too late. When we consider the importance of the case, and the uncertainty of life, how needful it is to seek peace with God, without delay!

Victory over the desires of the heart, must be attended with painful exertions. But it must be done. Every thing is bestowed to save us from our sins, not in them. All our senses and powers must be kept from those things which lead to transgression. Those who lead others into temptation to sin, by dress or in other ways, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. If painful operations are submitted to, that our lives may be saved, what ought our minds to shrink from, when the salvation of our souls is concerned? There is tender mercy under all the Divine requirements, and the grace and consolations of the Spirit will enable us to attend to them.

There is no reason to consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reverence. But all oaths taken without necessity, or in common conversation, must be sinful, as well as all those expressions which are appeals to God, though persons think thereby to evade the guilt of swearing. The worse men are, the less they are bound by oaths; the better they are, the less there is need for them. Our Lord does not enjoin the precise terms wherein we are to affirm or deny, but such a constant regard to truth as would render oaths unnecessary.

The plain instruction is, Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord's keeping. And the sum of all is, that Christians must avoid disputing and striving. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God; and those who act upon right principles will have most peace and comfort.

The Jewish teachers by “neighbour” understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, 1Pe 1:15, 16. Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children.

Matthew 5:1. He went up into a mountain. Those who think that Christ’s sermon, which is here related, is different from the sermon contained in the sixth chapter of Luke’s Gospel, rest their opinion on a very light and frivolous argument. Matthew states, that Christ spoke to his disciples on a mountain, while Luke seems to say, that the discourse was delivered on a plain. But it is a mistake to read the words of Luke, he went down with them, and stood in the plain, (Luke 6:17,) as immediately connected with the statement that, lifting up his eyes on the disciples, he spoke thus. For the design of both Evangelists was, to collect into one place the leading points of the doctrine of Christ, which related to a devout and holy life. Although Luke had previously mentioned a plain, he does not observe the immediate succession of events in the history, but passes from miracles to doctrine, without pointing out either time or place: just as Matthew takes no notice of the time, but only mentions the place. It is probable, that this discourse was not delivered until Christ had chosen the twelve: but in attending to the order of time, which I saw that the Spirit of God had disregarded, I did not wish to be too precise. Pious and modest readers ought to be satisfied with having a brief summary of the doctrine of Christ placed before their eyes, collected out of his many and various discourses, the first of which was that in which he spoke to his disciples about true happiness.

2. Opening his mouth. This redundancy of expression (πλεονασμὸς) partakes of the Hebrew idiom: for what would be faulty in other languages is frequent among the Hebrews, to say, He opened his mouth, instead of, He began to speak. Many look upon it as an emphatic mode of expression, employed to draw attention to any thing important and remarkable, either in a good or bad sense, which has been uttered: but as some passages of Scripture countenance an opposite view, I prefer the former exposition. I shall also dismiss the ingenious speculation of those, who give an allegorical turn to the fact of our Lord teaching his disciples on a mountain, as if it had been intended to teach them to elevate their minds far above worldly cares and employments. In ascending the mountain, his design rather was to seek a retreat, where he might obtain relaxation for himself and his disciples at a distance from the multitude.

Now let us see, in the first place, why Christ spoke to his disciples about true happiness. We know that not only the great body of the people, but even the learned themselves, hold this error, that he is the happy man who is free from annoyance, attains all his wishes, and leads a joyful and easy life. At least it is the general opinion, that happiness ought to be estimated from the present state. “Par l'estat de la vie presente;” — “by the state of the present life.” Christ, therefore, in order to accustom his own people to bear the cross, exposes this mistaken opinion, that those are happy who lead an easy and prosperous life according to the flesh. For it is impossible that men should mildly bend the neck to bear calamities and reproaches, so long as they think that patience is at variance with a happy life. The only consolation which mitigates and even sweetens the bitterness of the cross and of all afflictions, is the conviction, that we are happy in the midst of miseries: for our patience is blessed by the Lord, and will soon be followed by a happy result.

This doctrine, I do acknowledge, is widely removed from the common opinion: but the disciples of Christ must learn the philosophy of placing their happiness beyond the world, and above the affections of the flesh. Though carnal reason will never admit what is here taught by Christ, yet he does not bring forward any thing imaginary, — as the Stoics Stoics were an ancient sect of philosophers, and received their name from the Stoa, (στοὰ,) or portico, in which Zeno, their master, delivered his instructions. The paradoxes referred to by Calvin are such as the following: that the distinction between pleasure and pain is imaginary; that happiness does not at all depend on outward circumstances; and that whoever chooses to acquire an absolute command over his passions may make himself perfectly happy in the present life. — Ed. were wont, in ancient times, to amuse themselves with their paradoxes, — but demonstrates from the fact, that those persons are truly happy, whose condition is supposed to be miserable. Let us, therefore remember, that the leading object of the discourse is to show, that those are not unhappy who are oppressed by the reproaches of the wicked, and subject to various calamities. And not only does Christ prove that they are in the wrong, who measure the happiness of man by the present state, because the distresses of the godly will soon be changed for the better; but he also exhorts his own people to patience, by holding out the hope of a reward.

3. Happy are the poor in spirit. Luke 6:20. Happy (are ye) poor. Luke gives nothing more than a simple metaphor: but as the poverty of many is accursed and unhappy, Matthew expresses more clearly the intention of Christ. Many are pressed down by distresses, and yet continue to swell inwardly with pride and cruelty. But Christ pronounces those to be happy who, chastened and subdued by afflictions, submit themselves wholly to God, and, with inward humility, betake themselves to him for protection. Others explain the poor in spirit to be those who claim nothing for themselves, and are even so completely emptied of confidence in the flesh, that they acknowledge their poverty. But as the words of Luke and those of Matthew must have the same meaning, there can be no doubt that the appellation poor is here given to those who are pressed and afflicted by adversity. The only difference is, that Matthew, by adding an epithet, confines the happiness to those only who, under the discipline of the cross, have learned to be humble.

For theirs is the kingdom of heaven. We see that Christ does not swell the minds of his own people by any unfounded belief, or harden them by unfeeling obstinacy, as the Stoics do, but leads them to entertain the hope of eternal life, and animates them to patience by assuring them, that in this way they will pass into the heavenly kingdom of God. It deserves our attention, that he only who is reduced to nothing in himself, and relies on the mercy of God, is poor in spirit: for they who are broken or overwhelmed by despair murmur against God, and this proves them to be of a proud and haughty spirit.

4. Happy are they that mourn. This statement is closely connected with the preceding one, and is a sort of appendage or confirmation of it. The ordinary belief is, that calamities render a man unhappy. This arises from the consideration, that they constantly bring along with them mourning and grief. Now, nothing is supposed to be more inconsistent with happiness than mourning. But Christ does not merely affirm that mourners are not unhappy. He shows, that their very mourning contributes to a happy life, by preparing them to receive eternal joy, and by furnishing them with excitements to seek true comfort in God alone. Accordingly, Paul says,

“We glory in tribulations also knowing that tribulation produces patience, and patience experience, and experience hope: and hope maketh not ashamed,” (Romans 5:3-5.)

5. Happy are the meek By the meek he means persons of mild and gentle dispositions, who are not easily provoked by injuries, who are not ready to take offense, but are prepared to endure anything rather than do the like actions to wicked men. When Christ promises to such persons the inheritance of the earth, we might think it exceedingly foolish. Those who warmly repel any attacks, and whose hand is ever ready to revenge injuries, are rather the persons who claim for themselves the dominion of the earth. And experience certainly shows that, the more mildly their wickedness is endured, the more bold and insolent does it become. Hence arises the diabolical proverb, that “We must howl with the wolves, because the wolves will immediately devour every one who makes himself a sheep.” But Christ places his own protection, and that of the Father, in contrast with the fury and violence of wicked men, and declares, on good grounds, that the meek will be the lords and heirs of the earth The children of this world never think themselves safe, but when they fiercely revenge the injuries that are done them, and defend their life by the “weapons of war,” (Ezekiel 32:27.) But as we must believe, that Christ alone is the guardian of our life, all that remains for us is to “hide ourselves under the shadow of his wings,” (Psalm 17:8.) We must be sheep, if we wish to be reckoned a part of his flock.

It will perhaps be objected, that what has been now said is contradicted by experience. I would first suggest that it be considered, how greatly ferocious “Les gens fiers et farouches;” — “proud and ferocious people. people are disturbed by their own restlessness. While they lead so stormy a life, though they were a hundred times lords of the earth, while they possess all, they certainly possess nothing. For the children of God, on the other hand, I answer, that though they may not plant their foot on what is their own, they enjoy a quiet residence on the earth. And this is no imaginary possession; “Ce nest as une possession lma name et en l'air.” — “It is not an imaginary possession, and in the air.” for they know, that the earth, which they inhabit, has been granted to them by God. Besides, the hand of God is interposed to protect them against the violence and fury of wicked men. Though exposed to every species of attack, subject to the malice of wicked men, surrounded by all kinds of danger, they are safe under the divine protection. They have already a foretaste, at least, of this grace of God; and that is enough for them, till they enter, at the last day, into the possession of the inheritance “De la seigneurie de tout le monde;” — “of the lordships of all the world.” of the world.

6. Happy are they who hunger To hunger and thirst is here, I think, used as a figurative expression, “Par une figure qu'on appelle Synecdoche;” — “by a figure which is called Synecdoche,” in which a part is put for the whole. and means to suffer poverty, to want the necessaries of life, and even to be defrauded of one’s right. Matthew says, who thirst after righteousness, and thus makes one class stand for all the rest. He represents more strongly the unworthy treatment which they have received, when he says that, though they are anxious, though they groan, they desire nothing but what is proper. “Happy are they who, though their wishes are so moderate, that they desire nothing to be granted to them but what is reasonable, are yet in a languishing condition, like persons who are famishing with hunger.” Though their distressing anxiety exposes them to the ridicule of others, yet it is a certain preparation for happiness: for at length they shall be satisfied God will one day listen to their groans, and satisfy their just desires for to Him, as we learn from the song of the Virgin, it belongs to fill the hungry with good things, (Luke 1:53.)

7. Happy are the merciful This paradox, too, contradicts the judgment of men. “Ceci aussi est un paradoxe, c'est a dire, une sentence contraire au jugement commun des hommes.” — “This also is a paradox, that is to say, a sentiment contrary to the general opinion of men.” The world reckons those men to be happy, who give themselves no concern about the distresses of others, but consult their own ease. Christ says that those are happy, who are not only prepared to endure their own afflictions, but to take a share in the afflictions of others, — who assist the wretched, — who willingly take part with those who are in distress, — who clothe themselves, as it were, with the same affections, that they may be more readily disposed to render them assistance. He adds, for they shall obtain mercy, — not only with God, but also among men, whose minds God will dispose to the exercise of humanity. “A douceur et compassion;” — “to mildness and compass Though the whole world may sometimes be ungrateful, and may return the very worst reward to those who have done acts of kindness to them, it ought to be reckoned enough, that grace is laid up with God for the merciful and humane, so that they, in their turn, will find him to be gracious and merciful, (Psalm 103:8; 145:8.)

8. Happy are they who are of a pure heart We might be apt to think, that what is here stated by Christ is in accordance with the judgment of all. Purity of heart is universally acknowledged to be the mother of all virtues. And yet there is hardly one person in a hundred, who does not put craftiness in the place of the greatest virtue. Hence those persons are commonly accounted happy, whose ingenuity is exercised in the successful practice of deceit, who gain dexterous advantages, by indirect means, over those with whom they have intercourse. Christ does not at all agree with carnal reason, when he pronounces those to be happy, who take no delight in cunning, but converse sincerely with men, and express nothing, by word or look, which they do not feel in their heart. Simple people are ridiculed for want of caution, and for not looking sharply enough to themselves. But Christ directs them to higher views, and bids them consider that, if they have not sagacity to deceive in this world, they will enjoy the sight of God in heaven.

9. Happy are the peacemakers By peacemakers he means those who not only seek peace and avoid quarrels, as far as lies in their power, but who also labor to settle differences among others, who advise all men to live at peace, and take away every occasion of hatred and strife. There are good grounds for this statement. As it is a laborious and irksome employment to reconcile those who are at variance, persons of a mild disposition, who study to promote peace, are compelled to endure the indignity of hearing reproaches, complaints, and remonstrances on all sides. The reason is, that every one would desire to have advocates, who would defend his cause. That we may not depend on the favor of men, Christ bids us look up to the judgment of his Father, who is the God of peace, (Romans 15:33,) and who accounts us his children, while we cultivate peace, though our endeavors may not be acceptable to men: for to be called means To Be Accounted the children of God

10. Happy are they who suffer persecution The disciples of Christ have very great need of this instruction; and the more hard and disagreeable it is for the flesh to admit it, the more earnestly ought we to make it the subject of our meditation. We cannot be Christ’s soldiers “Nous ne pouvons pas batailler sons l'enseigne de Jesus Christ a autre condition.” — “We cannot fight under the banner of Jesus Christ on any other condition.” on any other condition, than to have the greater part of the world rising in hostility against us, and pursuing us even to death. The state of the matter is this. Satan, the prince of the world, will never cease to fill his followers with rage, to carry on hostilities against the members of Christ. It is, no doubt, monstrous and unnatural, that men, who study to live a righteous life, should be attacked and tormented in a way which they do not deserve. And so Peter says,

“Who is he that will harm you, if ye be followers of that which is good?” (1 Peter 3:13.)

Yet, in consequence of the unbridled wickedness of the world, it too frequently happens, that good men, through a zeal of righteousness, arouse against them the resentments of the ungodly. Above all, it is, as we may say, the ordinary lot of Christians to be hated by the majority of men: for the flesh cannot endure the doctrine of the Gospel; none can endure to have their vices reproved.

Who suffer on account of righteousness This is descriptive of those who inflame the hatred, and provoke the rage, of wicked men against them, because, through an earnest desire to do what is good and right, they oppose bad causes and defend good ones, as far as lies in their power. Now, in this respect, the truth of God justly holds the first rank. Accordingly, by this mark Christ distinguishes his own martyrs from criminals and malefactors.

I now return to what I said a little before, that as, all that will live godly in Christ Jesus “(Paul informs us), shall suffer persecution,” (2 Timothy 3:12,) this admonition has a general reference to all the godly. But if, at any time, the Lord spares our weakness, and does not permit the ungodly to torment us as they would desire, yet, during the season of repose and leisure, it is proper for us to meditate on this doctrine, that we may be ready, whenever it shall be necessary, to enter the field, and may not engage in the contest till we have been well prepared. As the condition of the godly, during the whole course of this life, is very miserable, Christ properly calls them to the hope of the heavenly life. And here lies the main difference between Christ’s paradox and the ravings of the Stoics, who ordered that every man should be satisfied in his own mind, and should be the author of his own happiness: while Christ does not suspend our happiness on a vain imagination, but rests it on the hope of a future reward.

11. When they shall cast reproaches on you Luke 6:22 When men shall hate you, and separate you, and load you with reproaches, and cast out your name as evil By these words Christ intended to comfort those who believe in him; that they may not lose courage, even though they see themselves to be detestable in the eyes of the world. For this was no light temptation, to be thrown out of the Church as ungodly and profane. Christ knew that there is no class of men more envenomed than hypocrites, and foresaw with what furious madness the enemies of the Gospel would attack his small and despised flock. It was therefore his will to furnish them with a sure defense, that they might not give way, though an immense mass of reproaches were ready to overwhelm them. And hence it appears, how little reason there is to dread the excommunication of the Pope, when those tyrants banish us from their synagogues, because we are unwilling to renounce Christ.

12. Rejoice ye, and leap for joy The meaning is, a remedy is at hand, that we may not be overwhelmed by unjust reproaches: for, as soon as we raise our minds to heaven, we there behold vast grounds of joy, which dispel sadness. The idle reasonings of the Papists, about the word reward, which is here used, are easily refuted: for there is not (as they dream) a mutual relation between the reward and merit, but the promise of the reward is free. Besides, if we consider the imperfections and faults of any good works that are done by the very best of men, there will be no work which God can judge to be worthy of reward.

We must advert once more to the phrases, on my account, or, on account of the Son of Man, (Luke 6:22;) and lying, shall speak every evil word against you; that he who suffers persecution for his own fault (1 Peter 2:20) may not forthwith boast that he is a martyr of Christ, as the Donatists, in ancient times, were delighted with themselves on this single ground, that the magistrates were against them. And in our own day the Anabaptists, The Anabaptists here named must not be confounded with the Baptists or Anti-poedo-baptists of the present day, who are, indeed, at issue with Calvin as to the subjects and mode of baptism, but who utterly disown the Anabaptists of the sixteenth century. Our notes are restricted by the plan of this work to the elucidation of our author, and to matters of criticism and history. It would, therefore, be out of place to enter here into the merits of a doctrinal controversy, or to vindicate brethren from the heavy charge which is here implied. But we are at liberty to say, that against them Calvin brings no such charge. Nowhere does he represent a departure from his views on the ordinance of Baptism as a fundamental error, or as necessarily connected with danger to society. He alludes to sentiments, which were openly avowed by the Anabaptists, and which he viewed as striking at the root of civil government. To any one at all conversant with their history, the name instantly awakens the recollections of Munster, and of the enormities which were perpetrated there, to the disgrace of the Christian name, — enormities which none are more ready to condemn than the esteemed brethren to whom we have referred. If we seem to discover excessive solicitude to remove the appearance of calumny, our apology must be found in our deep veneration for the author, and in our conviction that he was not less distinguished by a Catholic spirit than by the other great excellencies of his character. Never was there a human breast, in which there dwelt a stronger affection for all them that love our Lord Jesus Christ in sincerity. — Ed. while they disturb the Church by their ravings, and slander the Gospel, boast that they are carrying the banners of Christ, when they are justly condemned. But Christ pronounces those only to be happy who are employed in defending a righteous cause.

For so did they persecute This was expressly added, that the apostles might not expect to triumph without exertion and without a contest, and might not fail, when they encountered persecutions. The restoration of all things, under the reign of Christ, being everywhere promised in Scripture, there was danger, lest they might not think of warfare, but indulge in vain and proud confidence. It is evident from other passages, that they foolishly imagined the kingdom of Christ to be filled with wealth and luxuries. “Plein de richesses, magnificences, et delices terriennes;” — “full of riches, magnificence, and earthly luxuries.” Christ had good reason for warning them, that, as soon as they succeeded to the place of the prophets, they must sustain the same contests in which the prophets were formerly engaged. The prophets who were before you This means not only, that the prophets were before them with respect to the order of time, but that they were of the same class with themselves, and ought therefore to be followed as their example. The notion commonly entertained, of making out nine distinct beatitudes, is too frivolous to need a long refutation.

Matthew 5:13. Ye are the salt of the earth. What belongs to doctrine is applied to the persons to whom the administration of it has been committed. When Christ calls the apostles the salt of the earth, he means, that it is their office to salt the earth: because men have nothing in them but what is tasteless, till they have been seasoned with the salt of heavenly doctrine. After having reminded them to what they are called, he pronounces against them a heavy and dreadful judgment, if they do not fulfill their duty. The doctrine, which has been entrusted to them, is shown to be so closely connected with a good conscience and a devout and upright life, that the corruption, which might be tolerated in others, would in them be detestable and monstrous. “If other men are tasteless in the sight of God, to you shall be given the salt which imparts a relish to them: but if you have lost your taste, where shall you obtain the remedy which you ought to supply to others?”

Our Lord skillfully pursues his metaphor, by saying, that other things when they lose their original qualities, are still useful after they have become corrupted: but that salt becomes even hurtful, and communicates barrenness even to dunghills. “Que le sel estant empire, ne fait mesmes que gaster tout, a quoi qu'on le mette, tellement qu'il corrompt mesmes les fumiers, et consume toute la grasse d'iceux.” — “That salt, when it is decayed, does only spoil everything that it touches: so that it corrupts even dunghills, and consumes all their fatness.” The amount of his statement is, that it is an incurable disease, when the ministers and teachers of the word corrupt and render themselves tasteless: for they ought to season the rest of the world with their salt. This warning is useful, not only to ministers, but to the whole flock of Christ. Since it is the will of God that the earth shall be salted by his own word, it follows, that whatever is destitute of this salt is, in his estimation, tasteless, how much soever it may be relished by men. There is nothing better, therefore, than to receive the seasoning, by which alone our tastelessness is corrected. But, at the same time, let those whose business is to salt it beware lest they encourage the world in their own folly, “De ne nourrir le monde en sa folie et fadesse;” — “not to nourish the world in their folly and tastelessness.” and still more, that they do not infect it with a depraved and vicious taste.

The wickedness of the Papists is therefore intolerable: “Et pourtant la malice des Papistes n'est aucunement a supporter, quand ils n'ont point de honte de couvrir de ces titres leurs Prelats mas-quez, afin que nul ne presume de rien reprendre en leurs personnes.”— “And then the malice of the Papists is not at all to be endured, since they are not ashamed to cover with these titles their masked Prelates, that no one may presume to reprove any thing in their persons.” as if it had been the design of Christ, to allow the apostles unbounded liberty, and to make them tyrants of souls, instead of reminding them of their duty, that they might not swerve from the right path. Christ declares what sort of men he wishes the teachers of his Church to be. Those who, without any proper grounds, give themselves out to be apostles, “Des gens qui se vantent a fausses enseignes de tenir le place des apostres.” — “People who boast, under false colors, of holding the place of apostles.” hide by this covering all the abominations which they are pleased to introduce; because Christ pronounced Peter, and his companions, to be the salt of the earth. They do not, at the same time, consider the sharp and severe reproof which is added, that, if they become tasteless, they are the worst of all. This sentence is mentioned by Luke in an abrupt manner: but is introduced there for the same purpose as in this passage, so that it does not require a separate exposition.

Matthew 5:14 Ye are the light of the world We are all the children of light, after having been enlightened by faith, and are commanded to carry in our hands “burning lamps,” (that we may not wander in darkness,) and even to point out to others the way of life, (Luke 12:35.) But, as the preaching of the Gospel was committed to the apostles above others, and is now committed to the pastors of the Church, this designation is given to them, in a peculiar manner, by Christ. “They are placed in this rank on the condition, that they shall shine, as from an elevated situation, on all others.”

He subjoins two comparisons. A city placed on a mountain cannot be concealed; and a candle, when it has been lighted, is not usually concealed, (verse 15.) This means, that they ought to live in such a manner, as if the eyes of all were upon them. “Comme si tout le monde les regardoit;” — “as if every body were looking at them.” And certainly, the more eminent a person is, the more injury he does by a bad example, if he acts improperly. Christ, therefore, informs the apostles, that they must be more careful to live a devout and holy life, than unknown persons of the common rank, because the eyes of all are directed to them, as to lighted candles; and that they must not be endured, if their devotion, and uprightness of conduct, do not correspond to the doctrine of which they are ministers. Mark and Luke appear to apply the comparison in a different manner: for there Christ gives a general admonition, that they ought to take particular care, lest any one, trusting to the darkness, indulge freely in sin, because what is hidden for a time will afterwards be revealed. But perhaps the discourses related by both of them are detached from the immediate context.

16. Let your light shine before men After having taught the apostles that, in consequence of the rank in which they are placed, both their vices and their virtues are better known for a good or bad example, he now enjoins them so to regulate their life, as to excite all to glorify God. That they may see your good works: for, as Paul tells us, believers must,

“provide for honest things, not only in the sight of God, but also in the sight of men,” (2 Corinthians 8:21.)

The command, which he gives shortly afterwards, to seek concealment and a retired situation for their good works, (Matthew 6:4,) is intended only to forbid ostentation. In the present instance, he has quite a different object in view, to recommend to them the glory of God alone. Now, if the glory of good works cannot be properly ascribed to God, unless they are traced to him, and unless he is acknowledged to be their only Author, it is evident, that we cannot, without offering an open and gross insult to God, extol free will, as if good works proceeded wholly, or in part, from its power. Again, we must observe, how graciously God deals with us, when he calls the good works ours, the entire praise of which would justly be ascribed to himself.

MATTHEW 5:17-19; LUKE 16:17

Matthew 5:17-19

Luke 16:17

17. Think not that I am come to destroy “Pour abolir;” — “to abolish.” the Law or the Prophets: I am not come to destroy, but to fulfil. 18. Verily, I say to you, Till heaven and earth pass, one iota or one point “Un iota ou un seul poinct;” — “one iota or a single point.” shall not pass from the Law, till all are fulfilled. 19. Whoever then shall break on of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven: but whoever shall have done and taught them, he shall be called great in the kingdom of heaven.

17. Now it is easier for heaven and earth to pass, than for one point of the law to fail.

Matthew 5:17. Think not. With regard to the perfection of his life, Christ might justly have maintained that he came to fulfill the law: but here he treats of doctrine, not of life. As he afterwards exclaimed, that “the kingdom of God is come,” (Matthew 12:28,) and raised the minds of men with unusual expectation, and even admitted disciples by baptism, it is probable, that the minds of many were in a state of suspense and doubt, and were eagerly inquiring, what was the design of that novelty. Christ, therefore, now declares, that his doctrine is so far from being at variance with the law, that it agrees perfectly with the law and the prophets, and not only so, but brings the complete fulfillment of them.

There appear to have been chiefly two reasons, which induced him to declare this agreement between the law and the Gospel. As soon as any new method of teaching makes its appearance, the body of the people immediately look upon it, as if everything were to be overturned. Now the preaching of the Gospel, as I mentioned a little ago, tended to raise the expectation, that the Church would assume a totally different form from what had previously belonged to it. They thought that the ancient and accustomed government was to be abolished. This opinion, in many respects, was very dangerous. Devout worshippers of God would never have embraced the Gospel, if it had been a revolt from the law; while light and turbulent spirits would eagerly have seized on an occasion offered to them for entirely overthrowing the state of religion: for we know in what insolent freaks rash people are ready to indulge when there is any thing new.

Besides, Christ saw that the greater part of the Jews, though they professed to believe the Law, were profane and degenerate. The condition of the people was so decayed, every thing was filled with so many corruptions, and the negligence or malice of the priests had so completely extinguished the pure light of doctrine, that there no longer remained any reverence for the Law. But if a new kind of doctrine had been introduced, which would destroy the authority of the Law and the Prophets, religion would have sustained a dreadful injury. This appears to be the first reason, why Christ declared that he had not come to destroy the Law. Indeed, the context makes this abundantly clear: for he immediately adds, by way of confirmation, that it is impossible for even one point of the Law to fail, — and pronounces a curse on those teachers who do not faithfully labor to maintain its authority.

The second reason was, to refute the wicked slander which, he knew was brought against him by the ignorant and unlearned. This charge, it is evident, had been fastened on his doctrine by the scribes: for he proceeds immediately to direct his discourse against them. We must keep in mind the object which Christ had in view. While he invites and exhorts the Jews to receive the Gospel, he still retains them in obedience to the Law; and, on the other hand, he boldly refutes the base reproaches and slanders, by which his enemies labored to make his preaching infamous or suspected.

If we intend to reform affairs which are in a state of disorder, we must always exercise such prudence and moderation, as will convince the people, that we do not oppose the eternal Word of God, or introduce any novelty that is contrary to Scripture. We must take care, that no suspicion of such contrariety shall injure the faith of the godly, and that rash men shall not be emboldened by a pretense of novelty. In short, we must endeavor to oppose a profane contempt of the Word of God, and to prevent religion from being despised by the ignorant. The defense which Christ makes, to free his doctrine from slanders, ought to encourage us, if we are now exposed to the same calumnies. That crime was charged against Paul, that he was an apostate from the law of God, (Acts 21:21) and we need not, therefore, wonder, if the Papists endeavor, in the same manner, to render us odious. Following the example of Christ, we ought to clear ourselves from false accusations, and, at the same time, to profess the truth freely, though it may expose us to unjust reproaches.

I am not come to destroy. God had, indeed, promised a new covenant at the coming of Christ; but had, at the same time, showed, that it would not be different from the first, but that, on the contrary, its design was, to give a perpetual sanction to the covenant, which he had made from the beginning, with his own people.

“I will write my law, (says he,) in their hearts, and I will remember their iniquities no more,” (Jeremiah 31:33, 34.) The reader will find a copious illustration of this remarkable passage in Jeremiah, and of its bearing on the Christian system, in the author's commentary on the eighth chapter of the Epistle to the Hebrews. — Ed.

By these words he is so far from departing from the former covenant, that, on the contrary, he declares, that it will be confirmed and ratified, when it shall be succeeded by the new. This is also the meaning of Christ’s words, when he says, that he came to fulfill the law: for he actually fulfilled it, by quickening, with his Spirit, the dead letter, and then exhibiting, in reality, what had hitherto appeared only in figures.

With respect to doctrine, we must not imagine that the coming of Christ has freed us from the authority of the law: for it is the eternal rule of a devout and holy life, and must, therefore, be as unchangeable, as the justice of God, which it embraced, is constant and uniform. With respect to ceremonies, there is some appearance of a change having taken place; but it was only the use of them that was abolished, for their meaning was more fully confirmed. The coming of Christ has taken nothing away even from ceremonies, but, on the contrary, confirms them by exhibiting the truth of shadows: for, when we see their full effect, we acknowledge that they are not vain or useless. Let us therefore learn to maintain inviolable this sacred tie between the law and the Gospel, which many improperly attempt to break. For it contributes not a little to confirm the authority of the Gospel, when we learn, that it is nothing else than a fulfillment of the law; so that both, with one consent, declare God to be their Author.

18. Till heaven and earth pass Luke expresses it a little differently, but to the same import, that it is easier for heaven and earth to pass, than for one point of the law to fail The design of Christ, in both passages, was to teach, that the truth of the law and of every part of it, is secure, and that nothing so durable is to be found in the whole frame of the world. Some persons indulge in ingenious refinements on the word till, (ἓως ἂ ν,) as if the passing away of the heaven and earth, which will take place on the last day, the day of judgment, were to put an end to the law and the prophets And certainly, as

“tongues shall then cease, and prophecies shall be abolished,” (1 Corinthians 13:8,)

I think that the written law, as well as the exposition of it, will come to an end; but, as I am of opinion that Christ spoke more simply, I do not choose to feed the ears of readers with such amusements. Let it suffice for us to hold, that sooner shall heaven fall to pieces, and the whole frame of the world become a mass of confusion, than the stability of the law shall give way. But what does it mean, that every part of the law shall be fulfilled down to the smallest point? for we see, that even those, who have been regenerated by the Spirit of God, are very far from keeping the law of God in a perfect manner. I answer, the expression, shall not pass away, must be viewed as referring, not to the life of men, but to the perfect truth of the doctrine. “There is nothing in the law that is unimportant, nothing that was put there at, random; and so it is impossible that a single letter shall perish.”

19. Whoever then shall break Christ here speaks expressly of the commandments of life, or the ten words, which all the children of God ought to take as the rule of their life. He therefore declares, that they are false and deceitful teachers, who do not restrain their disciples within obedience to the law, and that they are unworthy to occupy a place in the Church, who weaken, in the slightest degree, the authority of the law; and, on the other hand, that they are honest and faithful ministers of God, who recommend, both by word and by example, the keeping of the law. The least commandments is an expression used in accommodation to the judgment of men: for though they have not all the same weight, (but, when they are compared together, some are less than others,) yet we are not at liberty to think any thing small, on which the heavenly Legislator has been pleased to issue a command. For what sacrilege is it to treat contemptuously any thing which has proceeded from his sacred mouth? This is to sink his majesty to the rank of creatures. Accordingly, when our Lord calls them little commandments, it is a sort of concession. He shall be called the least This is an allusion to what he had just said about the commandments: but the meaning is obvious. Those who shall pour contempt on the doctrine of the law, or on a single syllable of it, will be rejected as the lowest of men. “Comme 1es plus inutiles du monde;” — “as the most useless in the world.”

The kingdom of heaven means the renovation of the Church, or the prosperous condition of the Church, such as was then beginning to appear by the preaching of the Gospel. In this sense, Christ tells us, that “he who is least in the kingdom of God is greater than John,” (Luke 7:28.) The meaning of that phrase is, that God, restoring the world by the hand of his Son, has completely established his kingdom. Christ declares that, when his Church shall have been renewed, no teachers must be admitted to it, but those who are faithful expounders of the law, and who labor to maintain its doctrine entire. But it is asked, were not ceremonies among the commandments of God, the least of which we are now required to observe? I answer, We must look to the design and object of the Legislator. God enjoined ceremonies, that their outward use might be temporal, and their meaning eternal. That man does not break ceremonies, who omits what is shadowy, but retains their effect. But if Christ banishes from his kingdom all who accustom men to any contempt of the law how monstrous must be their stupidity, who are not ashamed to remit, by a sacrilegious indulgence, what God strictly demands, and, under the pretense of venial sin, to overthrow the righteousness of the law. “De mettre la justice de la Loy sous les pieds;” — “to trample the justice of the law under their feet.” Again, we must observe the description he gives of good and holy teachers: that not only by words, but chiefly by the example of life, they exhort “Ils exhortent et incitent les hommes;” — “they exhort and incite men.” men to keep the law.

MATTHEW 5:20-22

Matthew 5:20-22

20. For I say to you, That, unless your righteousness shall be more abundant “Si votre justice n'outrepasse;” — “if your righteousness does not go beyond.” than that of the Scribes and the Pharisees, you shall not enter “Vous n'entrerez nullement, ou, jamais;” — “you shall not at all enter, or, you shall never enter.” into the kingdom of heaven. 21. You have heard that it was said to the ancients, “Aux anciens.” Thou shalt not kill: and he who shall kill shall be liable to judgment. “Sera digne d'estre puni par jugement;” — “shall be worthy of being punished by judgment.” 22. But I say to you, That every one who is angry with his brother shall be liable to judgment: and he who shall say to his brother, Racha, shall be liable to the council: and he who shall say, Fool, shall be liable to the hell of fire. “Sera digne d'estre puni par la gehenne du feu;” — “shall be worthy of being punished by the gehenna of fire.”

Matthew 5:20. Unless your righteousness shall be more abundant. He takes a passing notice of the Scribes, who were laboring to throw a stain on the doctrine of the Gospel, as if it were the ruin of the Law. True, he does not reason on this subject, but only points out briefly, that nothing has less influence over their minds than zeal for the law. “They pretend, that their hostility to me arises from their strong desire, that the law should not be violated. But their life makes it evident, how coldly they observe the law, — nay more, how unconcerned they are about mocking God, “Comme ils se moquent de Dieu sans en faire conscience.” — “How they mock God, without making conscience of it.” while they boast before men of an assumed and hypocritical righteousness.” This is the view which the most of commentators give of the passage.

But it deserves inquiry, whether he does not rather blame the corrupted manner of teaching, which the Pharisees and Scribes followed in instructing the people. By confining the law of God to outward duties only, they trained their disciples, like apes, to hypocrisy. “Ils accoustumoyent leurs disc p es k ne hypocrisle, et en faisoyent des singes.” — “They accustomed their disciples to a hypocrisy, and made apes of them.” They lived, I readily admit, as ill as they taught, and even worse: and therefore, along with their corrupted doctrine, I willingly include their hypocritical parade of false righteousness. The principal charge brought by Christ against their doctrine may be easily learned from what follows in the discourse, where he removes from the law their false and wicked interpretations, and restores it to its purity. In short, the objection which, as we have already said, was unjustly brought against him by the Scribes, is powerfully thrown back on themselves.

We must bear in mind, what we have mentioned elsewhere, that the Pharisees are added to the Scribes by way of enlarging on what he had said: for that sect had, above all others, obtained a reputation for sanctity. It is a mistake, however, to suppose, that they were called Pharisees on account of division, “De division, ou separation;” — “of division, or separation.” because they separated themselves from the ordinary class, and claimed a rank peculiar to themselves. They were called פרושים, that is, Expounders, Among a host of opinions as to the origin of the name Pharisees, there is room to doubt if Calvin has hit upon the true etymology. There are two roots: פרׂש (paras,) to spread out, with Sin for the final letter, — and פרׁש (parash,). to explain, to separate, with Schin. Both have been pressed into the service. The former is chiefly quoted in support of an allusion to our Lord's description of them, that they make broad their phylacteries, (Matthew 23:5.) But the latter root has been more fertile in suggestions. John Alberti, no mean authority, in his Glossarium Grcecurn, (under Luke 11:38,) defines Φαρισαῖος, to be διακεχωρισμένος, separated, and quotes the Septuagint as employing that participle (Ezekiel 34:12) for, נפרׁשות the principhal participle of פרׁש, (parash.) From Hesychius he gives synonyms of like import, — Φαρισαῖος, ἀφωρισμένος, μεμερισμένος, καθαρός As to the last of those terms, καθαρός, the learned Vitringa, to whom Alberti also refers, has copiously illustrated its meaning in a passage, which has been often quoted as embodying the proud challenge of the Pharisee, Stand by: for I am holier than thou, (Isaiah 65:5 ) — Suidas unhesitatingly defends the same idea of separation. His definition is as follows: Φαρισαῖοι οἱ ἑρμηνευόμενοι ἀφωρισμένοι, παρὰ τὸ μερίζειν καὶ ἀφορίζειν ἑαυτοὺς τῶν ἄλλων ἁπάντων, εἴς τε τὸ καθαρώτατον τοῦ βίου, καὶ ἀκριβέστατον, καὶ εἰς τὰ τοῦ νόμου ἐντάλματα. “Pharisees, — which means separated, on account of their dividing and separating themselves from all others, to the greatest purity and strictness of life, and to the prescriptions of the law.” — Calvin's derivation is from the same root, and is certainly ingenious. That sect, we know, boasted of a rigid adherence to the law, though it may be questioned whether profound skill in exposition was claimed by all its members. Many of them might think that this belonged to the Scribes as a professional matter. — Ed. because they were not satisfied with the bare letter, but boasted of being in possession of a key to open up hidden meanings. Hence arose an immense mass of errors, when they assumed magisterial authority, and ventured, according to their wicked fancy and their equally wicked pride, to thrust forward their own inventions in place of Scripture.

21. You have heard that it was said. This sentence, and those which immediately follow, are connected with what we have just considered: for our Lord explains more fully, by minute instances, by what tortuous methods “Comment les Phariseens avoyent deprave la Loy par leurs expositions tortues;” — “how the Pharisees had debased the law by their crooked expositions.” the Pharisees debase the law, so that their righteousness is mere filth. It is a mistake, however, to suppose that this is an ἐπανόρθωσις, or correction “Une correction ou amplification de la Loy;” — “a correction or enlargement of the Law.” of the Law, and that Christ raises his disciples to a higher degree of perfection, than Christ could raise a gross and carnal nation, which was scarcely able to learn first principles. It has been a prevailing opinion, that the beginning of righteousness was laid down in the ancient law, but that the perfection of it is pointed out in the Gospel. But nothing was farther from the design of Christ, than to alter or innovate any thing in the commandments of the law. There God has once fixed the rule of life which he will never retract. But as the law had been corrupted by false expositions, and turned to a profane meaning, Christ vindicates it against such corruptions, and points out its true meaning, from which the Jews had departed.

That the doctrine of the law not only commences, but brings to perfection, a holy life, may be inferred from a single fact, that it requires a perfect love of God and of our neighbor, (Deuteronomy 6:5; Leviticus 19:18.) He who possesses such a love wants nothing of the highest perfection. So far as respects the rules of a holy life, the law conducts men to the goal, or farthest point, of righteousness. Accordingly, Paul declares the law to be weak, not in itself, but in our flesh, (Romans 8:3.) But if Moses had given nothing more than the first lessons of true righteousness, how ridiculous would have been that appeal!

“I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that ye may live,” (Deuteronomy 30:19.)

Again,

“And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul?” (Deuteronomy 10:12.)

Vain and deceitful, also, would have been that promise, “The man that doeth them shall live in them,” (Leviticus 18:5; Romans 10:5; Galatians 3:12.)

That Christ, on the other hand, intended to make no correction in the precepts of the law, is very clear from other passages: for to those who desire to enter into life by their good works, he gives no other injunction, than to, keep the commandments of the law, (Matthew 19:17.) From no other source do the Apostles, as well as Christ himself, draw the rules for a devout and holy life. It is doing a grievous injury to God, the author of the Law, to imagine that the eyes, and hands, and feet alone, are trained by it to a hypocritical appearance of good works, and that it is only in the Gospel that we are taught to love God with the heart. Away, then, with that error, “The deficiencies of the law are here supplied by Christ.” We must not imagine Christ to be a new legislator, who adds any thing to the eternal righteousness of his Father. We must listen to him as a faithful expounder, that we may know what is the nature of the law, what is its object, and what is its extent.

It now remains for us to see, what Christ condemns in the Pharisees, and in what respect his interpretation of it differs from their glosses. The amount of it is, that they had changed the doctrine of the law into a political order, and had made obedience to it to consist entirely in the performance of outward duties. Hence it came, that he who had not slain a man with his hand was pronounced to be free from the guilt of murder, and he who had not polluted his body by adultery was supposed to be pure and chaste before God. This was an intolerable profanation of the law: for it is certain, that Moses everywhere demands the spiritual worship of God. From the very nature of the law we must conclude, that God, who gave it by the hand of Moses, spoke to the hearts, as well as to the hands and to the eyes. True, our Lord quotes the very words of the law; but he does so in accommodation to the view which was generally taken of them by the people. “Till now, the scribes have given you a literal interpretation of the law, that it is enough, if a man keep his hands from murder and from acts of violence. But I warn you, that you must ascend much higher. Love is the fulfilling of the law, (Romans 13:10;)and I say that your neighbor is injured, when you act towards him otherwise than as a friend.” The latter clause which he quotes, he who kills shall be liable to the judgment, confirms what I said a little before, that Christ charges them with turning into a political scheme the law of God, which had been given for the government of the heart.

22. But I say to you His reply is not opposed to the command of Moses, (Exodus 20:13; Leviticus 24:21; Numbers 35:16;) but to the interpretation usually put upon it by the scribes. Now, as the Pharisees boasted of antiquity, (for it is always the custom to plead the prescription of a long period in defense of errors,) “Pour maintenir et defendre les erreurs ou abus en la matiere de la religion;” — “to maintain and defend errors or abuses in matters of religion.” Christ reminds the people of his authority, to which all antiquity ought justly to give way. Hence we conclude, that truth is of greater weight than custom or the number of years.

He who shall say to his brother Christ assigns three degrees of condemnation besides the violence of the hands; which implies, that this precept of the law restrains not only the hands, but all affections that are opposed to brotherly love. “Those who shall only be angry with their brethren, or treat them with haughty disdain, or injure them by any reproach, are murderers.” Now, as it is certain that the word Racha occupies an intermediate place between anger and openly reproachful language, I have no doubt that it is an interjection of contempt or disdain. Though Christ adjudges to the hell of fire none but those who break out into open reproach, we must not suppose, that he declares anger to be free from a similar punishment; but, alluding to earthly judgments, he assures them that God will judge and punish even concealed anger. “L'indignation secrette qu'on aura eue en son coeur contre le frere;” —”the secret indignation which they shall have had in their heart against their brother.” But, as he who manifests his indignation by bitter language goes farther than this, Christ says, that that man will be held guilty by the whole heavenly council, that he may receive severer punishment.

Those, again, who break out into reproaches are adjudged to the hell of fire: which implies, that hatred, and every thing that is contrary to love, is enough to expose them to eternal death, though they may have committed no acts of violence. Γἔεννα (hell) is, beyond all question, a foreign word. גיא (Ge) is the Hebrew word for a valley. Now, “the valley of Hin-nom” was infamous for the detestable superstition which was committed in it, because there they sacrificed their children to idols, (2 Chronicles 33:6.) The consequence was, that holy men, in order to excite stronger hatred of that wicked ungodliness, used it as the name for hell, that the very name might be dreaded by the people as shocking and alarming. It would appear that, in the time of Christ, this was a received way of speaking, and that hell was then called by no other name than gehenna, (γέεννα,) the word being slightly altered from the true pronunciation.

MATTHEW 5:23-26; LUKE 12:58-59

Matthew 5:23-26

Luke 12:58-59

23. Therefore, if thou shalt bring thy gift to the altar, and there shalt remember that thy brother hath anything against thee, 24. Leave there thy gift before the altar, and go away: first be reconciled to thy brother, and then come and offer “Veniens offer;” — “coming offer.” — “Lors vien et presente ton oblation;” — “then come and present thy oblation.” thy gift. 25. Be agreed with thy adversary quickly, while thou art in the way with him: lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be thrown into prison. 26. Verily I say to thee, Thou shalt not depart thence, till thou shalt have paid the last farthing.

58. Now, when thou goest with thy adversary to the magistrate, do thy endeavor, while thou art in the way, to be delivered from him: lest perhaps he drag thee to the judge, and the judge deliver thee to the officer, and the officer throw thee into prison. 59. I say to thee, Thou shalt no depart thence, until thou pay even the last mite.

Matthew 5:23. Therefore, if thou shalt bring thy gift This clause confirms, and at the same time explains, the preceding doctrine. It amounts to this, that the precept of the law, which forbids murder, (Exodus 20:13,) is obeyed, when we maintain agreement and brotherly kindness, with our neighbor. To impress this more strongly upon us, Christ declares, that even the duties of religion are displeasing to God, and are rejected by him, if we are at variance with each other. When he commands those who have injured any of their brethren, to be reconciled to him, before they offer their gift, his meaning is, that, so long as a difference with our neighbor is kept up by our fault, we have no access to God. But if the worship, which men render to God, is polluted and corrupted by their resentments, this enables us to conclude, in what estimation he holds mutual agreement among ourselves.

Here a question may be put. Is it not absurd, that the duties of charity should be esteemed more highly than the worship of God? We shall then be forced to say, that the order of the law is improper, or that the first table of the law must be preferred to the second. The answer is easy: for the words of Christ mean nothing more than this, that it is a false and empty profession of worshipping God, which is made by those who, after acting unjustly towards their brethren, treat them with haughty disdain. By a synecdoche he takes a single class to express the outward exercises of divine worship, which in many men are rather the pretenses, than the true expressions, of godliness. It ought to be observed that Christ, adapting his discourse to that age, speaks of sacrifices. Our condition is now different: but the doctrine remains the same, that whatever we offer to God is polluted, unless, at least as much as lieth in us, (Romans 12:18,) we are at peace with our brethren. Alms are called in Scripture sacrifices of a sweet smell, (Philippians 4:18;) and we learn from the mouth of Paul, that he who

“spends all his substance on the poor, if he have not charity, is nothing,” (1 Corinthians 13:3.)

Lastly, God does not receive and acknowledge, as his sons, any who do not, in their turn, show themselves to be brethren to each other. Although it is only to those who have injured their brethren that these words are addressed, enjoining them to do their endeavor to be reconciled to them, yet under one class he points out, how highly the harmony of brethren is esteemed by God. When he commands them to leave the gift before the altar, he expresses much more than if he had said, that it is to no purpose for men to go to the temple, or offer sacrifices to God, so long as they live in discord with their neighbors.

25. Be agreed with thy adversary Christ appears to go farther, and to exhort to reconciliation not only those who have injured their brethren, but those also who are unjustly treated. “Mais aussi ceux qui sont assaillis et provoquez les premiers;” — “but also those who are first attacked and provoked.” But I interpret the words as having been spoken with another view, to take away occasion for hatred and resentment, and to point out the method of cherishing good-will. For whence come all injuries, but from this, that each person is too tenacious of his own rights, that is, each is too much disposed to consult his own convenience to the disadvantage of others? Almost all are so blinded by a wicked love of themselves, that, even in the worst causes, they flatter themselves that they are in the right. To meet all hatred, enmity, debates, and acts of injustice, Christ reproves that obstinacy, which is the source of these evils, and enjoins his own people to cultivate moderation and justice, and to make some abatement from the highest rigor, that, by such an act of justice, they may purchase for themselves peace and friendship. “Afin que ne prenans pas les choses a la rigueur, ils rachetent paix et amite en se monstrans ainsi traitables.” — “That, not taking things to the rigor, they may purchase peace and friendship, by showing themselves so tractable.” It were to be wished, indeed, that no controversy of any kind should ever arise among us; and undoubtedly men would never break out into abuse or quarrelling, if they possessed a due share of meekness. But, as it is scarcely possible but that differences will sometimes happen, Christ points out the remedy, by which they may be immediately settled; and that is, to put a restraint on our desires, and rather to act to our own disadvantage, than follow up our rights with unflinching rigor. That Christ frequently gave this exhortation is evident from the twelfth chapter of Luke’s Gospel, where he does not relate the sermon on the mount, but gives an abridgment of various passages in our Lord’s discourses.

Lest the adversary deliver thee to the judge This part is explained by some in a metaphorical sense, that the Heavenly Judge will act toward us with the utmost rigor, so as to forgive us nothing, if we do not labor to settle those differences which we have with our neighbors. But I view it more simply, as an admonition that, even among men, it is usually advantageous for us to come to an early agreement with adversaries, because, with quarrelsome persons, their obstinacy often costs them dear. At the same time, I admit, that the comparison is justly applied to God; for he will exercise judgment without mercy (James 2:13) to him who is implacable to his brethren, or pursues his contentiousness to the utmost. But it is highly ridiculous in the Papists, to construct their purgatory out of a continued allegory on this passage. Nothing is more evident than that the subject of Christ’s discourse is the cultivation of friendship among men. They have no shame, or conscientious scruple, to pervert his words, and to torture them into a widely different meaning, provided they can impose on the unlearned. But as they do not deserve a lengthened refutation, I shall only point out, in a single word, their shameful ignorance. The adversary is supposed by them to be the devil. But Christ enjoins those who believe on him to be agreed with the adversary Therefore, in order that the Papists may find their purgatory here, they must first become the friends and brethren of devils. A farthing is well known to be the fourth part of a penny: but here, as is evident from Luke, it denotes a mite, or any small piece of money. Now, if we were disposed to cavilling, “Qui voudroit user de cavillation et chippoter sur chacun mot.” — “One who would cavil and higgle about every word.” we might here obtain another exposure of the absurdity of the Papists. For, if he who has once entered Purgatory will never leave it, till he has paid the last farthing, it follows, that the suffrages (as they call them) of the living for the dead are of no avail. For Christ makes no allowance, that others may free a debtor by satisfying for him, but expressly demands from each person the payment of what he owes. “Mais il requiert nommement qu'un chacun satisface pour soy, et paye ce qu'il doit.” — “But he requires expressly that each satisfy for himself and pay what he owes.” Now, if Moses and other satisfactions are useless, however warm the fire of Purgatory may be, yet the kitchens of priests and monks, for the sake of which they are so anxious to maintain it, will be cool enough.

MATTHEW 5:27-30

Matthew 5:27-30

27. You have heard that it was said to the ancients, Thou shalt not commit adultery. 28. But I say to you, That whoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart. 29. And if thy right eye shall be a stumbling block “Si ton ceil dextre to fait chopper.” — “If thy right eye makes thee stumble.” to thee, pluck it out, and cast it from thee: for it is better for thee that one of thy members perish, and that thy whole body be not thrown into hell. 30. And if thy right hand shall be a hindrance to thee, cut it off, and cast it from thee: for it is better that one of thy members perish, and that thy whole body be not thrown into hell.

Matthew 5:27. Thou shalt not commit adultery. Christ proceeds with his subject, and shows, that the law of God not only has authority over the life, in a political view, to form the outward manners, but that it requires pure and holy affections of the heart. We must remember what I have already stated, that though Christ quotes the very words of the law, it is the gross and false meaning, which had been put upon it by dishonest interpreters, that he blames. He has already told us, that he did not come as a new Legislator, but as the faithful expounder of a law which had been already given. It might be objected that, through long practice, that interpretation had grown old. Christ expressly admits this, but meets it by saying, that the antiquity of an error ought not to be allowed to plead in its favor.

28. Whoever shall look upon a woman. The design of Christ was to condemn generally the lust of the flesh. He says, that not only those who have seduced their neighbors’ wives, but those who have polluted their eyes by an immodest look, are adulterers before God. This is a synec-doche: “C'est une facon de parler qu'on appelle Synecdoche, quand on prend une artie our le tout.” — “It is a way of speaking which is called Synecdoche, when a part is taken for the whole.” for not only the eyes, but even the concealed flames of the heart, render men guilty of adultery. Accordingly, Paul makes chastity (1 Corinthians 7:34) to consist both in body and in mind. But Christ reckoned it enough to refute the gross mistake which was prevalent: for they thought that it was only necessary to guard against outward adultery. As it is generally by the wantonness of the eyes that temptations are presented to the mind, and as lust enters, as it were, by that door, Christ used this mode of speaking, when he wished to condemn lust: which is evident from the expression, to lust after her. This teaches us also, that not only those who form a deliberate purpose of fornication, but those who admit any polluted thoughts, are reckoned adulterers before God. The hypocrisy of the Papists, therefore, is too gross and stupid, when they affirm that lust is not a sin, until it gain the full consent of the heart. But we need not wonder, that they make sin to be so small a matter: for those who ascribe righteousness to the merit of works must be very dull and stupid in judging of their sins.

29. If thy right eye shall be a stumbling-block to thee. It might be thought that, considering the weakness of the flesh and of nature, Christ pressed too severely on men, and therefore he anticipates all such complaints. The general meaning is, that however difficult, or severe, or troublesome, or harsh, any commandment of God may be, yet no excuse ought to be pleaded on those grounds, because the justice of God ought to stand higher in our estimation, than all that we reckon most precious and valuable. “You have no right to object to me, that you can scarcely turn your eyes in any direction, without being suddenly drawn away by some temptation: for you ought rather to part with your eyes, than to depart from the commandments of God.” And yet Christ does not mean, that we must mutilate our body, in order to obey God: but as all would readily wish, that they should not be restrained from the free use of their senses, Christ employs an exaggerated “Par une facon de parler hyperbolique, (c’est a dire, excessive:”) — “by a hyperbolical, that is, an excessive mode of speaking.” form of speech to show, that whatever hinders us from yielding that obedience to God which he requires in his law, ought to be cut off. And he does so expressly, because men allow themselves too much liberty in that respect. If the mind were pure, the eyes and hands would be obedient to it; for it is certain, that they have no movement of their own. But here we are deeply to blame. We are so far from being as careful as we ought to be, to avoid allurements, that we rather provoke our senses to wickedness by allowing them unbounded liberty.

MATTHEW 5:31-32; LUKE 16:18

Matthew 5:31-32

Luke 16:18

31. Again, it hath been said, Whoever shall put away his wife, let him give her a writing of divorcement. “Ou, separation;” — “or, separation.” 32. But I say to you, That whosoever shall put away his wife, except on account of unchastity, causeth her to commit adultery: and whosoever shall marry a woman that is put away committeth adultery.

18. Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth a woman put away from her husband committeth adultery.

Matthew 5:31. Whosoever shall put away his wife. As a more suitable occasion for discussing and explaining this doctrine at greater length will afterwards occur, (Matthew 19:9,) I shall now state briefly what Christ says in this passage. As the Jews falsely imagined that they discharged their whole duty toward God, when they kept the law in a national manner, so whatever the national law did not forbid, they foolishly supposed to be lawful. Divorces, which husbands were wont to give to their wives, had not been prohibited by Moses as to external order, but only, for the sake of restraining lewdness, he had ordered that “a bill of divorcement” should be given to the wives who were put away, (Deuteronomy 24:1.) It was a sort of testimonial of freedom, so that the woman was afterwards free from the yoke and power of the husband; while the husband at the same time acknowledged, that he did not send her away on account of any crime, but because she did not please him. Hence proceeded the error, that there was nothing wrong in such putting away, provided that the forms of law were observed. “Pourveu qu'on observast ce que la Loy commandoit en tel cas;”— “provided that what the Law commanded in such a case were observed.”

But they did wrong in viewing as a matter of civil law, the rule which had been given them for a devout and holy life. For national laws are sometimes accommodated to the manners of men but God, in prescribing a spiritual law, looked not at what men can do, but at what they ought to do. It contains a perfect and entire righteousness, though we want ability to fulfill it. Christ, therefore, admonishes us not to conclude, that what is allowed by the national law of Moses is, on that account, lawful in the sight of God. That man, (says he,) who puts away his wife, and gives her a bill of divorcement, shelters himself under the pretense of the law: but the bond of marriage is too sacred to be dissolved at the will, or rather at the licentious pleasure, of men. Though the husband and the wife are united by mutual consent, yet God binds them by an indissoluble tie, so that they are not afterwards at liberty to separate. An exception is added, except on account of fornication: for the woman, who has basely violated the marriage-vow, is justly cast off; because it was by her fault that the tie was broken, and the husband set at liberty.

32. Causeth her to commit adultery. As the bill of divorcement bore, that the woman had been loosed from her former husband, and might enter into a new marriage, the man who, unjustly and unlawfully, abandons the wife whom God had given him, is justly condemned for having prostituted his wife to others.

MATTHEW 5:33-37

Matthew 5:33-37

33. Again, ye have heard that it was said to the ancients, Thou shalt not perjure thyself: but thou shalt perform to the Lord what thou hast sworn. 34. But I charge you, swear not at all: neither by heaven, for it is the throne of God: 35. Nor by the earth, for it is his footstool: nor by Jerusalem, for it is the city of the great King: 36. Nor shalt thou swear by thy head: for thou canst not make one hair white or black. 37. But your speech shall be, Yes, yes; No, no for what is beyond these comes from evil. “Du mal, ou, malin, ou meschant,” (James 5:12;)—”from evil, or, malignant, or wicked.”

33. Thou shalt not perjure thyself This also is not a correction of the law, but a true interpretation of it. For God condemned in the law not only acts of perjury, but lightness in swearing, which lessens the reverence for his name. The man who perjures himself is not the only person who takes the name of God in vain, (Exodus 20:7.) He does so, who idly and contemptuously pronounces the name of God on trivial occasions, or in ordinary conversation. While the law condemns every kind of profanation of the name of God the Jews imagined, that the guilt of it lay entirely in acts of perjury. Christ reproves this gross error of supposing that they might, without danger, abuse the name of God, provided they did not swear falsely. We are, no doubt, strictly enjoined to perform to the Lord what we have sworn: for he who, after employing the name of God, cheats and deceives his neighbors, does an injury to God as well as to man. But it is improper to confine to a single part that which has a wider reference. Some consider the word perform as applying to vows, when any thing has been promised to God on account of religion. But this mode of expression applies very well to all promises and engagements, which have been sanctioned by the use of the name of God: for in such cases God is appealed to as guarantee between the parties, to secure their fidelity.

34. Swear not at all Many have been led by the phrase, not at all, to adopt the false notion, that every kind of swearing is condemned by Christ. Some good men have been driven to this extreme rigor by observing the unbridled licentiousness of swearing, which prevailed in the world. The Anabaptists, too, have blustered a great deal, on the ground, that Christ appears to give no liberty to swear on any occasion, because he commands, Swear not at all But we need not go beyond the immediate context to obtain the exposition: for he immediately adds, neither by heaven, nor by the earth Who does not see that those kinds of swearing were added by way of exposition, to explain the former clause more fully by specifying a number of cases? The Jews had circuitous or indirect ways of swearing: and when they swore by heaven, or by earth, or by the altar, (Matthew 23:18,) they reckoned it to be next to nothing; and, as one vice springs from another, they defended, under this pretense, any profanation of the name of God that was not openly avowed.

To meet this crime, our Lord declares that they must not swear at all, either in this or that way, either by heaven, or by the earth Hence we conclude, that the particle, at all, relates not to the substance, but to the form, and means, “neither directly nor indirectly.” It would otherwise have been superfluous to enumerate those kinds: and therefore the Anabaptists betray not only a rage for controversy, but gross ignorance, when they obstinately press upon us a single word, and pass over, with closed eyes, the whole scope of the passage. Is it objected, that Christ permits no swearing? I reply: What the expounder of the law says, must be viewed in connection with its design. His statement amounts to this, that there are other ways of “taking the name of God in vain,” besides perjury; and, therefore, that we ought to refrain from allowing ourselves the liberty of unnecessary swearing: for, when there are just reasons to demand it, the law not only permits, but expressly commands us to swear. Christ, therefore, meant nothing more than this, that all oaths are unlawful, which in any way abuse and profane the sacred name of God, for which they ought to have had the effect of producing a deeper reverence.

Neither by heaven It is a mistake to explain these words as meaning, that such forms of swearing are condemned by Christ as faulty, on the ground that we ought to swear by God only. The reasons which he brings forward tend rather to the opposite view, that we swear by the name of God even when we name the heaven, and the earth: because there is no part of the world on which God has not engraved the marks of his glory. But this statement appears not to agree with the precept of the law, in which God expressly commands us to “swear by his name,” (Deuteronomy 6:13;) and likewise with so many passages of Scripture, in which he complains, that injury is done to him, if we swear by creatures. I reply: It is a corruption allied to idolatry, when we appeal to them either as having a right to judge, or authority to prove testimony: for we must look at the object of swearing. It is an appeal which men make to God to revenge falsehood, and to uphold truth. This honor cannot be transferred to another, without committing an outrage on the divine majesty.

For the same reason the Apostle says, that we do not swear in a right manner, unless we swear by the greater, and that it belongs to God alone to swear by himself, (Hebrews 6:13.) Thus any one who, in ancient times, swore by “Moloch,” (Leviticus 18:21,) or by any other idol, withdrew something of what belonged to God; because they put that idol in the place of God, as possessing an acquaintance with the hearts, and as the judge of the souls of men. And in our own times, those who swear by angels, or by departed saints, take from God what belongs to him, and ascribe to them a divine majesty. The case is different, when men swear by heaven and earth, with a view to the Creator himself: for, in that case, the sanctity of the oath is not founded on creatures, but God alone is appealed to as a witness, by bringing forward the symbols of his glory.

Heaven is called in Scripture (Isaiah 66:1) the throne of God: not that he dwells in heaven alone, but to teach men to raise their minds upwards, whenever they think of him, and not to form any low or earthly conceptions of him. Again, the earth is called his footstool, (v. 35,) to inform us, that he fills all things, and that no extent of space can contain him. The holiness of Jerusalem (v. 35) depended on his promise. It was the holy city, (Isaiah 52:1:) because God had selected it to be the seat and residence of his empire. When men swear by their head, (v. 36,) they bring forward their life, which is a remarkable gift of God, as a pledge of their sincerity.

37. But your speech shall be, Yes, yes; No, no Christ now prescribes, in the second place, a remedy; which is, that men act towards each other sincerely and honestly: for then simplicity of speech will have quite as much weight as an oath has among those who are not sincere. Now, this is certainly the best way of correcting faults, to point out the sources from which they spring. Whence comes the great propensity to swearing, but from the great falsehood, the numerous impositions, the unsteady and light conduct, so that hardly any thing is believed? “D’ou vient une si grande legerete en sermens, sinon qu'entre tout de mensonges, tromperies, inconstance et babil, on ne sait qui croire, ni a qui se fier?” — “Whence comes so great a lightness about oaths, but that among so many lies and impositions, and so much unsteadiness and trifling, one does not know whom to believe or whom to trust?” Fairness and honesty in our words are, therefore, demanded by Christ, that there may be no longer any occasion for an oath.

“Yes, yes; No, no.” This repetition means, that we ought to abide by our words, so that all may be convinced of our honesty. Now, as this is the true and lawful method of proceeding, when men have nothing on their tongue but what is in their heart, Christ declares, that what is beyond these comes from evil I do not approve of the exposition of these words which some have given, that the criminality of swearing ought to be charged on the man who does not give credit to what another says. Christ teaches us, in my opinion, that it originates in the wickedness of men, that they are compelled to swear: for, if honesty prevailed among men, if they were not inconsistent and hypocritical, they would maintain that simplicity which nature dictates. And yet it does not follow, that it is unlawful to swear, when necessity demands it: for many things are proper in themselves, though they have had a wicked origin.

MATTHEW 5:38-41; LUKE 6:29-30

Matthew 5:38-41

Luke 6:29-30

38. You have heard that it was said, An eye for an eye, and a tooth for a tooth. 39. But I say to you, Do not resist evil: but whoever, shall inflict a blow on thy right cheek, turn to him the other also: 40. And to him who wishes to enter into a law-suit with thee, and to take away thy coat, allow him thy cloak also: 41. And whoever shall constrain thee to one mile, go with him two.

29. To him who striketh thee on one cheek offer also the other, and from him who taketh away thy cloak, do not forbid thy coat also. 30. And to every one that asketh from thee give; and from him who takes what are thine, do not ask them again.

Matthew 5:38. An eye for an eye. Here another error is corrected. God had enjoined, by his law, (Leviticus 24:20,) that judges and magistrates should punish those who had done injuries, by making them endure as much as they had inflicted. The consequence was, that every one seized on this as a pretext for taking private revenge. They thought that they did no wrong, provided they were not the first to make the attack, but only, when injured, returned like for like. Christ informs them, on the contrary, that, though judges were entrusted with the defense of the community, and were invested with authority to restrain the wicked and repress their violence, yet it is the duty of every man to bear patiently the injuries which he receives.

39. Do not resist evil. There are two ways of resisting: the one, by warding off injuries through inoffensive conduct; the other, by retaliation. “L'une par laquelle nous empeschons qu'on ne nous outrage, sans mal-faire a personne de nostre coste: l'autre, par laquelle nous rendons mal pour mal.” — “The one, by which we prevent attacks from being made on us, without doing ill to any person on our part: the other, by which we render evil for evil.” Though Christ does not permit his people to repel violence by violence, yet he does not forbid them to endeavor to avoid an unjust attack. The best interpreter of this passage that we can have is Paul, who enjoins us rather to “overcome evil by good” (Romans 12:21) than contend with evil-doers. “Plustost que de rendre la pareille a celuy qui nous a mal-fait.” — “Rather than return the like to him who has done us wrong.” We must attend to the contrast between the vice and the correction of it. The present subject is retaliation. “Il est ici parle de la facon de faire de ceux lesquels rendent la pareille a ceux qui les ont offensez.” — “The subject here spoken of is the manner of acting of those who render the like to those who have offended them.” To restrain his disciples from that kind of indulgence, he forbids them to render evil for evil. He afterwards extends the law of patience so far, that we are not only to bear patiently the injuries we have received, but to prepare for bearing fresh injuries. The amount of the whole admonition is, that believers should learn to forget the wrongs that have been done them, — that they should not, when injured, break out into hatred or ill-will, or wish to commit an injury on their part, — but that, the more the obstinacy and rage of wicked men was excited and inflamed, they should be the more fully disposed to exercise patience.

Whoever shall inflict a blow. Julian, Julian, the Roman Emperor, generally known by the name of Julian the Apostate. The inveterate hatred of this man to the very name of our blessed Savior has gained him a painfully conspicuous place in ecclesias-tical history. — Ed. and others of the same description, have foolishly slandered this doctrine of Christ, as if it entirely overturned the laws of a country, and its civil courts. Augustine, in his fifth epistle, employs much skill and judgment in showing, that the design of Christ was merely to train the minds of believers to moderation and justice, that they might not, on receiving one or two offenses, fail or lose courage. The observation of Augustine, “that this does not lay down a rule for outward actions,” is true, if it be properly understood. I admit that Christ restrains our hands, as well as our minds, from revenge: but when any one has it in his power to protect himself and his property from injury, without exercising revenge, the words of Christ do not prevent him from turning aside gently and inoffensively to avoid the threatened attack.

Unquestionably, Christ did not intend to exhort his people to whet the malice of those, whose propensity to injure others is sufficiently strong: and if they were to turn to them the other cheek, what would it be but holding out such an encouragement? It is not the business of a good and judicious commentator to seize eagerly on syllables, but to attend to the design of the speaker: and nothing is more unbecoming the disciples of Christ, than to spend time in cavilling about words, where it is easy to see what the Master means. But in the present instance, the object which Christ has in view is perfectly obvious. He tells us, that the end of one contest will be the beginning of another, and that, through the whole course of their life, believers must lay their account with sustaining many injuries in uninterrupted succession. When wrong has been done them in a single instance, he wishes them to be trained by this example to meek submission, that by suffering they may learn to be patient.

40. And to him who wishes to enter into a law-suit with thee. Christ now glances at another kind of annoyance, and that is, when wicked men torment us with law-suits. He commands us, even on such an occasion, to be so patient and submissive that, when our coat has been taken away, we shall be prepared to give up our cloak also. None but a fool will stand upon the words, so as to maintain, that we must yield to our opponents what they demand, before coming into a court of law: for such compliance would more strongly inflame the minds of wicked men to robbery and extortion; and we know, that nothing was farther from the design of Christ. What then is meant by giving the cloak to him who endeavors, on the ground of a legal claim, “Sous couleur de proceder par voye de justice;” — “under pretense of proceeding by way of justice.” to take away our coat? If a man, oppressed by an unjust decision, loses what is his own, and yet is prepared, when it shall be found necessary, to part with the remainder, he deserves not less to be commended for patience than the man who allows himself to be twice robbed before coming into court. In short, when Christians meet with one who endeavors to wrench from them a part of their property, they ought to be prepared to lose the whole.

Hence we conclude, that Christians are not entirely prohibited from engaging in law-suits, provided they have a just defense to offer. Though they do not surrender their goods as a prey, yet they do not depart from this doctrine of Christ, which exhorts us to bear patiently “the spoiling of our goods,” (Hebrews 10:34.) It is, no doubt, rare to find a man who proceeds, with mild and proper feelings, to plead in a court: but, as it is possible for a man to defend a just cause with a view to the public advantage, we have no right to condemn the thing in itself, because it appears to be directed by improper feelings.

The different modes of expression which are employed by Matthew and Luke, make no alteration in the meaning. A cloak is usually of more value than a coat: and accordingly, when Matthew says, that we ought to give a cloak to him who takes away a coat, he means that, after having sustained a smaller loss, we ought to be prepared to endure a greater. What is stated by Luke agrees with the ancient proverb, “The coat is nearer than the cloak.” “Que le saye est plus pres de la chair que le manteau.” — “That the coat is nearer the flesh than the cloak.”

Matthew 5:42. Give to him that asketh of thee. Though the words of Christ, which are related by Matthew, appear to command us to give to all without discrimination, yet we gather a different meaning from Luke, who explains the whole matter more fully. First, it is certain, that it was the design of Christ to make his disciples generous, but not prodigals and it would be a foolish prodigality to scatter at random what the Lord has given us. Again, we see the rule which the Spirit lays down in another passage for liberality. Let us therefore hold, first, that Christ exhorts his disciples to be liberal and generous; and next, that the way of doing it is, not to think that they have discharged their duty when they have aided a few persons, but to study to be kind to all, and not to be weary of giving, so long as they have the means.

Besides, that no man may cavil at the words of Matthew, let us compare what is said by Luke. Christ affirms that when, in lending or doing other kind offices, we look to the mutual reward, we perform no part of our duty to God. He thus draws a distinction between charity and carnal friendship. Ungodly men have no disinterested affection for each other, but only a mercenary regard: and thus, as Plato judiciously observes, every man draws on himself that affection which he entertains for others. But Christ demands from his own people disinterested beneficence, and bids them study to aid the poor, from whom nothing can be expected in return. We now see what it is, to have an open hand to petitioners. It is to be generously disposed to all who need qur assistance, and who cannot return the favor.

Matthew 5:43. Thou shalt love thy neighbor. It is astonishing, that the Scribes fell into so great an absurdity, as to limit the word neighbor to benevolent persons: for nothing is more obvious or certain than that God, in speaking of our neighbors, includes the whole human race. Every man is devoted to himself; and whenever a regard to personal convenience occasions an interruption of acts of kindness, there is a departure from that mutual intercourse, which nature itself dictates. To keep up the exercise of brotherly love, God assures us, that all men are our brethren, because they are related to us by a common nature. Whenever I see a man, I must, of necessity, behold myself as in a mirror: for he is my bone and my flesh, (Genesis 29:14.) Now, though the greater part of men break off, in most instances, from this holy society, yet their depravity does not violate the order of nature; for we ought to regard God as the author of the union.

Hence we conclude, that the precept of the law, by which we are commanded to love our neighbor, is general. But the Scribes, judging of neighborhood from the disposition of the individual, affirmed that no man ought to be reckoned a neighbor, unless he were worthy of esteem on account of his own excellencies, or, at least, unless he acted the part of a friend. This is, no doubt, supported by the common opinion; and therefore the children of the world are not ashamed to acknowledge their resentments, when they have any reason to assign for them. But the charity, which God requires in his law, looks not at what a man has deserved, but extends itself to the unworthy, the wicked, and the ungrateful. Now, this is the true meaning which Christ restores, and vindicates from calumny; and hence it is obvious, as I have already said, that Christ does not introduce new laws, but corrects the wicked glosses of the Scribes, by whom the purity of the divine law had been corrupted.

44. Love your enemies. This single point includes the whole of the former doctrine: for he who shall bring his mind to love those who hate him, will naturally refrain from all revenge, will patiently endure evils, will be much more prone to assist the wretched. Christ presents to us, in a summary view, the way and manner of fulfilling this precept, Thou shalt love thy neighbor as thyself, (Matthew 22:39.) For no man will ever come to obey this precept, till he shall have given up self-love, or rather denied himself, and till men, all of whom God has declared to be connected with him, shall be held by him in such estimation, that he shall even proceed to love those by whom he is regarded with hatred.

We learn from these words, how far believers ought to be removed from every kind of revenge: for they are not only forbidden to ask it from God, but are commanded to banish and efface it from their minds so completely, as to bless their enemies. In the meantime, they do not fail to commit their cause to God, till he take vengeance on the reprobate: for they desire, as far as lies in them, that the wicked should return to a sound mind, that they may not perish; and thus they endeavor to promote their salvation. And there is still this consolation, by which all their distresses are soothed. They entertain no doubt, that God will be the avenger of obstinate wickedness, so as to make it manifest, that those who are unjustly attacked are the objects of his care. It is very difficult, indeed, and altogether contrary to the disposition of the flesh, to render good for evil. But our vices and weakness ought not to be pleaded as an apology. We ought simply to inquire, what is demanded by the law of charity: for, if we rely on the heavenly power of the Spirit, we shall encounter successfully all that is opposed to it in our feelings.

This is undoubtedly the reason why monks, and other bawlers of the same class, imagined that these were advices, and not precepts, given by Christ: for they took the strength of men as the standard, for ascertaining what they owe to God and to his law. And yet the monks were not ashamed to claim perfection for themselves, having voluntarily bound themselves to attend to his advices. How faithfully they support the title to which they lay claim I do not now say: “Je ne touche point pour le present combien ils s'acquittent vaillament et fidelement de ce dont ils se vantent de paroles.” — “I say nothing, for the present, as to the valiant and faithful manner in which they accomplish what they boast of in words.” but the folly and absurdity of alleging, that they are only advices, will appear from many considerations. First, to say that he advised his disciples, but did not authoritatively command them, to do what was right, is to dishonor Christ. Secondly, to represent the duties of charity, which depend on the law, as matters on which they are left at liberty, is highly foolish. “C'est une chose tant et plus absurde, que les devoirs de charite, qui dependent de la Loy, soyent mis en la liberte des hommes, de les faire, ou de les laisser.” — “It is an exceedingly absurd thing, that the duties of charity, which depend on the Law, should be put in the power of men to do them, or to let them alone.” Thirdly, the words ἐγὼ δὲ λέγω ὑμῖν, but I say to you, mean in this passage, “I denounce,” or “I command,” and cannot, with propriety, be rendered, “I advise.” Lastly, that it is an express command of what must necessarily be obeyed, is proved, without any difficulty, from the words of Christ: for he immediately adds,

45. That ye may be the children of your Father who is in heaven. When he expressly declares, that no man will be a child of God, unless he loves those who hate him, who shall dare to say, that we are not bound to observe this doctrine? The statement amounts to this, “Whoever shall wish to be accounted a Christian, let him love his enemies.” It is truly horrible and monstrous, that the world should have been covered with such thick darkness, for three or four centuries, as not to see that it is an express command, and that every one who neglects it is struck out of the number of the children of God.

It ought to be observed that, when the example of God is held out for our imitation, this does not imply, that it would be becoming in us to do whatever God does. He frequently punishes the wicked, and drives the wicked out of the world. In this respect, he does not desire us to imitate him: for the judgment of the world, which is his prerogative, does not belong to us. But it is his will, that we should imitate his fatherly goodness and liberality. This was perceived, not only by heathen philosophers, but by some wicked despisers of godliness, who have made this open confession, that in nothing do men resemble God more than in doing good. In short, Christ assures us, that this will be a mark of our adoption, if we are kind to the unthankful and evil. And yet you are not to understand, that our liberality makes us the children of God: but the same Spirit, who is the witness, (Romans 8:16,) earnest, (Ephesians 1:14,) and seal, (Ephesians 4:30,) of our free adoption, corrects the wicked affections of the flesh, which are opposed to charity. Christ therefore proves from the effect, that none are the children of God, but those who resemble him in gentleness and kindness.

Luke says, and you shall be the children of the Highest. Not that any man acquires this honor for himself, or begins to be a child of God, when he loves his enemies; but because, when it is intended to excite us to do what is right, Scripture frequently employs this manner of speaking, and represents as a reward the free gifts of God. The reason is, he looks at the design of our calling, which is, that, in consequence of the likeness of God having been formed anew in us, we may live a devout and holy life. He maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. He quotes two instances of the divine kindness toward us, which are not only well known to us, but common to all: and this very participation excites us the more powerfully to act in a similar manner towards each other, though, by a synecdoche, “Combien qu'il comprend sous ces deux d'autres infinis tesmoignages, par une figure dont nous avons souvent parle, nommee Synecdoche.” — “Though, under these two, he includes innumerable other testimonies, by a figure, of which we have frequently spoken, called Synecdoche.” he includes a vast number of other favors.

46. Do not even the publicans the same? In the same sense, Luke calls them sinners, that is, wicked and unprincipled men. Not that the office is condemned in itself; for the publicans were collectors of taxes, and as princes have a right to impose taxes, so it is lawful to levy them from the people. But they are so called, because men of this class are usually covetous and rapacious, nay, deceitful and cruel; and because among the Jews they were the agents of a wicked tyranny. If any one shall conclude from the words of Christ, that publicans are the basest of all men, he will argue ill, for our Lord employs the ordinary phraseology. His meaning is: those who are nearly devoid of humanity have some appearance of discharging mutual duties, when they see it to be for their own advantage.

48. You shall therefore be perfect. This perfection does not mean equality, but relates solely to resemblance. “Ceste perfection ne signifie pas qu'il y ait une.equalite et mesme mesure, mais elle se rapporte seulement a quelque ressemblance ou ap-proche.” — “That perfection does not mean that there is an equality or thee same measure, but it relates solely to some resemblance or approach.” However distant we are from the perfection of God, we are said to be perfect, as he is perfect, when we aim at the same object, which he presents to us in Himself. Should it be thought preferable, we may state it thus. There is no comparison here made between God and us: but the perfection of God means, first, that free and pure kindness, which is not induced by the expectation of gain; — and, secondly, that remarkable goodness, which contends with the malice and ingratitude of men. This appears more clearly from the words of Luke, Be ye therefore merciful, as your Father also is merciful: for mercy is contrasted with a mercenary regard, which is founded on private advantage.

MATTHEW 6: 1-4

Matthew 6:1-4

1. Beware lest ye do your alms before men, that you may be seen by them: otherwise you have not a reward with your Father who is in heaven. 2. Therefore, when thou doest alms, let there not be a sound of trumpets before thee, as hypocrites do in synagogues and in streets, that they may be glorified by men. Verily I say to you, They have their reward. 3. But when thou shalt do alms, let not thy left hand know what thy right hand doeth: 4. That thy alms may be in secret, and thy Father, who seeth in secret, will reward thee openly.

CHAPTER 5

Mt 5:1-16. The Beatitudes, and Their Bearing upon the World.

1. And seeing the multitudes--those mentioned in Mt 4:25.

he went up into a mountain--one of the dozen mountains which Robinson says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. So charming is the whole landscape that the descriptions of it, from Josephus downwards [Wars of the Jews, 4.10,8], are apt to be thought a little colored.

and when he was set--had sat or seated Himself.

his disciples came unto him--already a large circle, more or less attracted and subdued by His preaching and miracles, in addition to the smaller band of devoted adherents. Though the latter only answered to the subjects of His kingdom, described in this discourse, there were drawn from time to time into this inner circle souls from the outer one, who, by the power of His matchless word, were constrained to forsake their all for the Lord Jesus.

2. And he opened his mouth--a solemn way of arousing the reader's attention, and preparing him for something weighty. (Job 9:1; Ac 8:35; 10:34).

and taught them, saying--as follows.

3. Blessed--Of the two words which our translators render "blessed," the one here used points more to what is inward, and so might be rendered "happy," in a lofty sense; while the other denotes rather what comes to us from without (as Mt 25:34). But the distinction is not always clearly carried out. One Hebrew word expresses both. On these precious Beatitudes, observe that though eight in number, there are here but seven distinct features of character. The eighth one--the "persecuted for righteousness' sake"--denotes merely the possessors of the seven preceding features, on account of which it is that they are persecuted (2Ti 3:12). Accordingly, instead of any distinct promise to this class, we have merely a repetition of the first promise. This has been noticed by several critics, who by the sevenfold character thus set forth have rightly observed that a complete character is meant to be depicted, and by the sevenfold blessedness attached to it, a perfect blessedness is intended. Observe, again, that the language in which these Beatitudes are couched is purposely fetched from the Old Testament, to show that the new kingdom is but the old in a new form; while the characters described are but the varied forms of that spirituality which was the essence of real religion all along, but had well-nigh disappeared under corrupt teaching. Further, the things here promised, far from being mere arbitrary rewards, will be found in each case to grow out of the characters to which they are attached, and in their completed form are but the appropriate coronation of them. Once more, as "the kingdom of heaven," which is the first and the last thing here promised, has two stages--a present and a future, an initial and a consummate stage--so the fulfilment of each of these promises has two stages--a present and a future, a partial and a perfect stage.

3. Blessed are the poor in spirit--All familiar with Old Testament phraseology know how frequently God's true people are styled "the poor" (the "oppressed," "afflicted," "miserable") or "the needy"--or both together (as in Psa 40:17; Is 41:17). The explanation of this lies in the fact that it is generally "the poor of this world" who are "rich in faith" (Jas 2:5; compare 2Co 6:10; Re 2:9); while it is often "the ungodly" who "prosper in the world" (Psa 73:12). Accordingly, in Lu 6:20, 21, it seems to be this class--the literally "poor" and "hungry"--that are specially addressed. But since God's people are in so many places styled "the poor" and "the needy," with no evident reference to their temporal circumstances (as in Psa 68:10; 69:29-33; 132:15; Is 61:1; 66:2), it is plainly a frame of mind which those terms are meant to express. Accordingly, our translators sometimes render such words "the humble" (Psa 10:12, 17), "the meek" (Psa 22:26), "the lowly" (Pr 3:34), as having no reference to outward circumstances. But here the explanatory words, "in spirit," fix the sense to "those who in their deepest consciousness realize their entire need" (compare the Greek of Lu 10:21; Joh 11:33; 13:21; Ac 20:22; Ro 12:11; 1Co 5:3; Php 3:3). This self-emptying conviction, that "before God we are void of everything," lies at the foundation of all spiritual excellence, according to the teaching of Scripture. Without it we are inaccessible to the riches of Christ; with it we are in the fitting state for receiving all spiritual supplies (Re 3:17, 18; Mt 9:12, 13).

for theirs is the kingdom of heaven--(See on Mt 3:2). The poor in spirit not only shall have--they already have--the kingdom. The very sense of their poverty is begun riches. While others "walk in a vain show"--"in a shadow," "an image"--in an unreal world, taking a false view of themselves and all around them--the poor in spirit are rich in the knowledge of their real case. Having courage to look this in the face, and own it guilelessly, they feel strong in the assurance that "unto the upright there ariseth light in the darkness" (Psa 112:4); and soon it breaks forth as the morning. God wants nothing from us as the price of His saving gifts; we have but to feel our universal destitution, and cast ourselves upon His compassion (Job 33:27, 28; 1Jo 1:9). So the poor in spirit are enriched with the fulness of Christ, which is the kingdom in substance; and when He shall say to them from His great white throne, "Come, ye blessed of My Father, inherit the kingdom prepared for you," He will invite them merely to the full enjoyment of an already possessed inheritance.

4. Blessed are they that mourn: for they shall be comforted--This "mourning" must not be taken loosely for that feeling which is wrung from men under pressure of the ills of life, nor yet strictly for sorrow on account of committed sins. Evidently it is that entire feeling which the sense of our spiritual poverty begets; and so the second beatitude is but the complement of the first. The one is the intellectual, the other the emotional aspect of the same thing. It is poverty of spirit that says, "I am undone"; and it is the mourning which this causes that makes it break forth in the form of a lamentation--"Woe is me! for I am undone." Hence this class are termed "mourners in Zion," or, as we might express it, religious mourners, in sharp contrast with all other sorts (Is 61:1-3; 66:2). Religion, according to the Bible, is neither a set of intellectual convictions nor a bundle of emotional feelings, but a compound of both, the former giving birth to the latter. Thus closely do the first two beatitudes cohere. The mourners shall be "comforted." Even now they get beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. Sowing in tears, they reap even here in joy. Still, all present comfort, even the best, is partial, interrupted, short-lived. But the days of our mourning shall soon be ended, and then God shall wipe away all tears from our eyes. Then, in the fullest sense, shall the mourners be "comforted."

5. Blessed are the meek: for they shall inherit the earth--This promise to the meek is but a repetition of Psa 37:11; only the word which our Evangelist renders "the meek," after the Septuagint, is the same which we have found so often translated "the poor," showing how closely allied these two features of character are. It is impossible, indeed, that "the poor in spirit" and "the mourners" in Zion should not at the same time be "meek"; that is to say, persons of a lowly and gentle carriage. How fitting, at least, it is that they should be so, may be seen by the following touching appeal: "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men: FOR WE OURSELVES WERE ONCE FOOLISH, disobedient, deceived, serving divers lusts and pleasures ... But after that the kindness and love of God our Saviour toward man appeared: ... according to His mercy He saved us," &c. (Tit 3:1-7). But He who had no such affecting reasons for manifesting this beautiful carriage, said, nevertheless, of Himself, "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls" (Mt 11:29); and the apostle besought one of the churches by "the meekness and gentleness of Christ" (2Co 10:1). In what esteem this is held by Him who seeth not as man seeth, we may learn from 1Pe 3:4, where the true adorning is said to be that of "a meek and quiet spirit, which in the sight of God is of great price." Towards men this disposition is the opposite of high-mindedness, and a quarrelsome and revengeful spirit; it "rather takes wrong, and suffers itself to be defrauded" (1Co 6:7); it "avenges not itself, but rather gives place unto wrath" (Ro 12:19); like the meek One, "when reviled, it reviles not again; when it suffers, it threatens not: but commits itself to Him that judgeth righteously" (1Pe 2:19-22). "The earth" which the meek are to inherit might be rendered "the land"--bringing out the more immediate reference to Canaan as the promised land, the secure possession of which was to the Old Testament saints the evidence and manifestation of God's favor resting on them, and the ideal of all true and abiding blessedness. Even in the Psalm from which these words are taken the promise to the meek is not held forth as an arbitrary reward, but as having a kind of natural fulfilment. When they delight themselves in the Lord, He gives them the desires of their heart: when they commit their way to Him, He brings it to pass; bringing forth their righteousness as the light, and their judgment as the noonday: the little that they have, even when despoiled of their rights, is better than the riches of many wicked (Psa 37:1-24). All things, in short, are theirs--in the possession of that favor which is life, and of those rights which belong to them as the children of God--whether the world, or life, or death, or things present, or things to come; all are theirs (1Co 3:21, 22); and at length, overcoming, they "inherit all things" (Re 21:7). Thus are the meek the only rightful occupants of a foot of ground or a crust of bread here, and heirs of all coming things.

6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled--"shall be saturated." "From this verse," says Tholuck, "the reference to the Old Testament background ceases." Surprising! On the contrary, none of these beatitudes is more manifestly dug out of the rich mine of the Old Testament. Indeed, how could any one who found in the Old Testament "the poor in spirit," and "the mourners in Zion," doubt that he would also find those same characters also craving that righteousness which they feel and mourn their want of? But what is the precise meaning of "righteousness" here? Lutheran expositors, and some of our own, seem to have a hankering after that more restricted sense of the term in which it is used with reference to the sinner's justification before God. (See Jr 23:6; Is 45:24; Ro 4:6; 2Co 5:21). But, in so comprehensive a saying as this, it is clearly to be taken--as in Mt 5:10 also--in a much wider sense, as denoting that spiritual and entire conformity to the law of God, under the want of which the saints groan, and the possession of which constitutes the only true saintship. The Old Testament dwells much on this righteousness, as that which alone God regards with approbation (Psa 11:7; 23:3; 106:3; Pr 12:28; 16:31; Is 64:5, &c.). As hunger and thirst are the keenest of our appetites, our Lord, by employing this figure here, plainly means "those whose deepest cravings are after spiritual blessings." And in the Old Testament we find this craving variously expressed: "Hearken unto Me, ye that follow after righteousness, ye that seek the Lord" (Is 51:1); "I have waited for Thy salvation, O Lord," exclaimed dying Jacob (Ge 49:18); "My soul," says the sweet Psalmist, "breaketh for the longing that it hath unto Thy judgments at all times" (Psa 119:20): and in similar breathings does he give vent to his deepest longings in that and other Psalms. Well, our Lord just takes up here--this blessed frame of mind, representing it as--the surest pledge of the coveted supplies, as it is the best preparative, and indeed itself the beginning of them. "They shall be saturated," He says; they shall not only have what they so highly value and long to possess, but they shall have their fill of it. Not here, however. Even in the Old Testament this was well understood. "Deliver me," says the Psalmist, in language which, beyond all doubt, stretches beyond the present scene, "from men of the world, which have their portion in this life: as for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness" (Psa 17:13-15). The foregoing beatitudes--the first four--represent the saints rather as conscious of their need of salvation, and acting suitably to that character, than as possessed of it. The next three are of a different kind--representing the saints as having now found salvation, and conducting themselves accordingly.

7. Blessed are the merciful: for they shall obtain mercy--Beautiful is the connection between this and the preceding beatitude. The one has a natural tendency to beget the other. As for the words, they seem directly fetched from Psa 18:25, "With the merciful Thou wilt show Thyself merciful." Not that our mercifulness comes absolutely first. On the contrary, our Lord Himself expressly teaches us that God's method is to awaken in us compassion towards our fellow men by His own exercise of it, in so stupendous a way and measure, towards ourselves. In the parable of the unmerciful debtor, the servant to whom his lord forgave ten thousand talents was naturally expected to exercise the small measure of the same compassion required for forgiving his fellow servant's debt of a hundred pence; and it is only when, instead of this, he relentlessly imprisoned him till he should pay it up, that his lord's indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath (Mt 18:23-35; and see Mt 5:23, 24; 6:15; Jas 2:13). "According to the view given in Scripture," says Trench most justly, "the Christian stands in a middle point, between a mercy received and a mercy yet needed. Sometimes the first is urged upon him as an argument for showing mercy--'forgiving one another, as Christ forgave you' (Col 3:13; Ep 4:32): sometimes the last--'Blessed are the merciful: for they shall obtain mercy'; 'Forgive, and ye shall be forgiven' (Lu 6:37; Jas 5:9). And thus, while he is ever to look back on the mercy received as the source and motive of the mercy which he shows, he also looks forward to the mercy which he yet needs, and which he is assured that the merciful--according to what Bengel beautifully calls the benigna talio ('the gracious requital') of the kingdom of God--shall receive, as a new provocation to its abundant exercise." The foretastes and beginnings of this judicial recompense are richly experienced here below: its perfection is reserved for that day when, from His great white throne, the King shall say, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and thirsty, and a stranger, and naked, and sick, and in prison, and ye ministered unto Me." Yes, thus He acted towards us while on earth, even laying down His life for us; and He will not, He cannot disown, in the merciful, the image of Himself.

8. Blessed are the pure in heart: for they shall see God--Here, too, we are on Old Testament ground. There the difference between outward and inward purity, and the acceptableness of the latter only in the sight of God, are everywhere taught. Nor is the "vision of God" strange to the Old Testament; and though it was an understood thing that this was not possible in the present life (Ex 33:20; and compare Job 19:26, 27; Is 6:5), yet spiritually it was known and felt to be the privilege of the saints even here (Ge 5:24; 6:9; 17:1; 48:15; Psa 27:4; 36:9; 63:2; Is 38:3, 11, &c.). But oh, with what grand simplicity, brevity, and power is this great fundamental truth here expressed! And in what striking contrast would such teaching appear to that which was then current, in which exclusive attention was paid to ceremonial purification and external morality! This heart purity begins in a "heart sprinkled from an evil conscience," or a "conscience purged from dead works" (He 10:22; 9:14; and see Ac 15:9); and this also is taught in the Old Testament (Psa 32:1, 2; compare Ro 4:5-8; Is 6:5-8). The conscience thus purged--the heart thus sprinkled--there is light within wherewith to see God. "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with the other"--He with us and we with Him--"and the blood of Jesus Christ His Son cleanseth us"--us who have this fellowship, and who, without such continual cleansing, would soon lose it again--"from all sin" (1Jo 1:6, 7). "Whosoever sinneth hath not seen Him, neither known Him" (1Jo 3:6); "He that doeth evil hath not seen God" (3Jo 11). The inward vision thus clarified, and the whole inner man in sympathy with God, each looks upon the other with complacency and joy, and we are "changed into the same image from glory to glory." But the full and beatific vision of God is reserved for that time to which the Psalmist stretches his views--"As for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness" (Psa 17:15). Then shall His servants serve Him: and they shall see His face; and His name shall be in their foreheads (Re 22:3, 4). They shall see Him as He is (1Jo 3:2). But, says the apostle, expressing the converse of this beatitude--"Follow holiness, without which no man shall see the Lord" (He 12:14).

9. Blessed are the peacemakers--who not only study peace, but diffuse it.

for they shall be called the children of God--shall be called sons of God. Of all these beatitudes this is the only one which could hardly be expected to find its definite ground in the Old Testament; for that most glorious character of God, the likeness of which appears in the peacemakers, had yet to be revealed. His glorious name, indeed--as "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, forgiving iniquity and transgression and sin"--had been proclaimed in a very imposing manner (Ex 34:6), and manifested in action with affecting frequency and variety in the long course of the ancient economy. And we have undeniable evidence that the saints of that economy felt its transforming and ennobling influence on their own character. But it was not till Christ "made peace by the blood of the cross" that God could manifest Himself as "the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant" (He 13:20)--could reveal Himself as "in Christ reconciling the world unto Himself, not imputing their trespasses unto them," and hold Himself forth in the astonishing attitude of beseeching men to be "reconciled to Himself" (2Co 5:19, 20). When this reconciliation actually takes place, and one has "peace with God through our Lord Jesus Christ"--even "the peace of God which passeth all understanding"--the peace-receivers become transformed into peace-diffusers. God is thus seen reflected in them; and by the family likeness these peacemakers are recognized as the children of God. In now coming to the eighth, or supplementary beatitude, it will be seen that all that the saints are in themselves has been already described, in seven features of character; that number indicating completeness of delineation. The last feature, accordingly, is a passive one, representing the treatment that the characters already described may expect from the world. He who shall one day fix the destiny of all men here pronounces certain characters "blessed"; but He ends by forewarning them that the world's estimation and treatment of them will be the reserve of His.

10. Blessed are they which are persecuted for righteousness' sake, &c.--How entirely this final beatitude has its ground in the Old Testament, is evident from the concluding words, where the encouragement held out to endure such persecutions consists in its being but a continuation of what was experienced by the Old Testament servants of God. But how, it may be asked, could such beautiful features of character provoke persecution? To this the following answers should suffice: "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." "The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil." "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." "There is yet one man (said wicked Ahab to good Jehoshaphat) by whom we may inquire of the Lord: but I hate him; for he never prophesied good unto me, but always evil" (Joh 3:20; 7:7; 15:19; 2Ch 18:7). But more particularly, the seven characters here described are all in the teeth of the spirit of the world, insomuch that such hearers of this discourse as breathed that spirit must have been startled, and had their whole system of thought and action rudely dashed. Poverty of spirit runs counter to the pride of men's heart; a pensive disposition, in the view of one's universal deficiencies before God, is ill relished by the callous, indifferent, laughing, self-satisfied world; a meek and quiet spirit, taking wrong, is regarded as pusillanimous, and rasps against the proud, resentful spirit of the world; that craving after spiritual blessings rebukes but too unpleasantly the lust of the flesh, the lust of the eye, and the pride of life; so does a merciful spirit the hard-heartedness of the world; purity of heart contrasts painfully with painted hypocrisy; and the peacemaker cannot easily be endured by the contentious, quarrelsome world. Thus does "righteousness" come to be "persecuted." But blessed are they who, in spite of this, dare to be righteous.

for theirs is the kingdom of heaven--As this was the reward promised to the poor in spirit--the leading one of these seven beatitudes--of course it is the proper portion of such as are persecuted for exemplifying them.

11. Blessed are ye when men shall revile you--or abuse you to your face, in opposition to backbiting. (See Mr 15:32).

and persecute you, and shall say all manner of evil against you, falsely, for my sake--Observe this. He had before said, "for righteousness' sake." Here He identifies Himself and His cause with that of righteousness, binding up the cause of righteousness in the world with the reception of Himself. Would Moses, or David, or Isaiah, or Paul have so expressed themselves? Never. Doubtless they suffered for righteousness' sake. But to have called this "their sake," would, as every one feels, have been very unbecoming. Whereas He that speaks, being Righteousness incarnate (see Mr 1:24; Ac 3:14; Re 3:7), when He so speaks, speaks only like Himself.

12. Rejoice, and be exceeding glad--"exult." In the corresponding passage of Luke (Lu 6:22, 23), where every indignity trying to flesh and blood is held forth as the probable lot of such as were faithful to Him, the word is even stronger than here: "leap," as if He would have their inward transport to overpower and absorb the sense of all these affronts and sufferings; nor will anything else do it.

for great is your reward in heaven: for so persecuted they the prophets which were before you:--that is, "You do but serve yourselves heirs to their character and sufferings, and the reward will be common."

13-16. We have here the practical application of the foregoing principles to those disciples who sat listening to them, and to their successors in all time. Our Lord, though He began by pronouncing certain characters to be blessed--without express reference to any of His hearers--does not close the beatitudes without intimating that such characters were in existence, and that already they were before Him. Accordingly, from characters He comes to persons possessing them, saying, "Blessed are ye when men shall revile you," &c. (Mt 5:11). And now, continuing this mode of direct personal address, He startles those humble, unknown men by pronouncing them the exalted benefactors of their whole species.

Ye are the salt of the earth--to preserve it from corruption, to season its insipidity, to freshen and sweeten it. The value of salt for these purposes is abundantly referred to by classical writers as well as in Scripture; and hence its symbolical significance in the religious offerings as well of those without as of those within the pale of revealed religion. In Scripture, mankind, under the unrestrained workings of their own evil nature, are represented as entirely corrupt. Thus, before the flood (Ge 6:11, 12); after the flood (Ge 8:21); in the days of David (Psa 14:2, 3); in the days of Isaiah (Is 1:5, 6); and in the days of Paul (Ep 2:1-3; see also Job 14:4; 15:15, 16; Joh 3:6; compared with Ro 8:8; Tit 3:2, 3). The remedy for this, says our Lord here, is the active presence of His disciples among their fellows. The character and principles of Christians, brought into close contact with it, are designed to arrest the festering corruption of humanity and season its insipidity. But how, it may be asked, are Christians to do this office for their fellow men, if their righteousness only exasperate them, and recoil, in every form of persecution, upon themselves? The answer is: That is but the first and partial effect of their Christianity upon the world: though the great proportion would dislike and reject the truth, a small but noble band would receive and hold it fast; and in the struggle that would ensue, one and another even of the opposing party would come over to His ranks, and at length the Gospel would carry all before it.

but if the salt have lost his savour--"become unsavory" or "insipid"; losing its saline or salting property. The meaning is: If that Christianity on which the health of the world depends, does in any age, region, or individual, exist only in name, or if it contain not those saving elements for want of which the world languishes,

wherewith shall it be salted?--How shall the salting qualities be restored to it? (Compare Mr 9:50). Whether salt ever does lose its saline property--about which there is a difference of opinion--is a question of no moment here. The point of the case lies in the supposition--that if it should lose it, the consequence would be as here described. So with Christians. The question is not: Can, or do, the saints ever totally lose that grace which makes them a blessing to their fellow men? But, What is to be the issue of that Christianity which is found wanting in those elements which can alone stay the corruption and season the tastelessness of an all-pervading carnality? The restoration or non-restoration of grace, or true living Christianity, to those who have lost it, has, in our judgment, nothing at all to do here. The question is not, If a man lose his grace, how shall that grace be restored to him? but, Since living Christianity is the only "salt of the earth," if men lose that, what else can supply its place? What follows is the appalling answer to this question.

it is thenceforth good for nothing, but to be cast out--a figurative expression of indignant exclusion from the kingdom of God (compare Mt 8:12; 22:13; Joh 6:37; 9:34).

and to be trodden under foot of men--expressive of contempt and scorn. It is not the mere want of a certain character, but the want of it in those whose profession and appearance were fitted to beget expectation of finding it.

17. Think not that I am come--that I came.

to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." (On the phrase, see Mt 7:12; 22:40; Lu 16:16; Ac 13:15). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion of each. To the various classes of His hearers, who might view such supposed abrogation of the law and the prophets with very different feelings, our Lord's announcement would, in effect, be such as this--"Ye who tremble at the word of the Lord, fear not that I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, hope not that I am going to head any revolutionary movement: And ye who hypocritically affect great reverence for the law and the prophets, pretend not to find anything in My teaching derogatory to God's living oracles."

I am not come to destroy, but to fulfil--Not to subvert, abrogate, or annul, but to establish the law and the prophets--to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.

18. For verily I say unto you--Here, for the first time, does that august expression occur in our Lord's recorded teaching, with which we have grown so familiar as hardly to reflect on its full import. It is the expression manifestly, of supreme legislative authority; and as the subject in connection with which it is uttered is the Moral Law, no higher claim to an authority strictly divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (Le 18:1-5; 19:37; 26:1-4, 13-16, &c.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist's words--"I say unto you" (Mt 3:9)--are compared with those of his Master here, the difference of the two cases will be at once apparent.

Till heaven and earth pass--Though even the Old Testament announces the ultimate "perdition of the heavens and the earth," in contrast with the immutability of Jehovah (Psa 102:24-27), the prevalent representation of the heavens and the earth in Scripture, when employed as a popular figure, is that of their stability (Psa 119:89-91; Ec 1:4; Jr 33:25, 26). It is the enduring stability, then, of the great truths and principles, moral and spiritual, of the Old Testament revelation which our Lord thus expresses.

one jot--the smallest of the Hebrew letters.

one tittle--one of those little strokes by which alone some of the Hebrew letters are distinguished from others like them.

shall in no wise pass from the law, till all be fulfilled--The meaning is that "not so much as the smallest loss of authority or vitality shall ever come over the law." The expression, "till all be fulfilled," is much the same in meaning as "it shall be had in undiminished and enduring honor, from its greatest to its least requirements." Again, this general way of viewing our Lord's words here seems far preferable to that doctrinal understanding of them which would require us to determine the different kinds of "fulfilment" which the moral and the ceremonial parts of it were to have.

19. Whosoever therefore shall break--rather, "dissolve," "annul," or "make invalid."

one of these least commandments--an expression equivalent to "one of the least of these commandments."

and shall teach men so--referring to the Pharisees and their teaching, as is plain from Mt 5:20, but of course embracing all similar schools and teaching in the Christian Church.

he shall be called the least in the kingdom of heaven--As the thing spoken of is not the practical breaking, or disobeying, of the law, but annulling or enervating its obligation by a vicious system of interpretation, and teaching others to do the same; so the thing threatened is not exclusion from heaven, and still less the lowest place in it, but a degraded and contemptuous position in the present stage of the kingdom of God. In other words, they shall be reduced by the retributive providence that overtakes them, to the same condition of dishonor to which, by their system and their teaching, they have brought down those eternal principles of God's law.

but whosoever shall do and teach them--whose principles and teaching go to exalt the authority and honor of God's law, in its lowest as well as highest requirements.

the same shall be called great in the kingdom of heaven--shall, by that providence which watches over the honor of God's moral administration, be raised to the same position of authority and honor to which they exalt the law.

20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees--The superiority to the Pharisaic righteousness here required is plainly in kind, not degree; for all Scripture teaches that entrance into God's kingdom, whether in its present or future stage, depends, not on the degree of our excellence in anything, but solely on our having the character itself which God demands. Our righteousness, then--if it is to contrast with the outward and formal righteousness of the scribes and Pharisees--must be inward, vital, spiritual. Some, indeed, of the scribes and Pharisees themselves might have the very righteousness here demanded; but our Lord is speaking, not of persons, but of the system they represented and taught.

ye shall in no case enter into the kingdom of heaven--If this refer, as in Mt 5:19, rather to the earthly stage of this kingdom, the meaning is that without a righteousness exceeding that of the Pharisees, we cannot be members of it at all, save in name. This was no new doctrine (Ro 2:28, 29; 9:6; Php 3:3). But our Lord's teaching here stretches beyond the present scene, to that everlasting stage of the kingdom, where without "purity of heart" none "shall see God."

The Spirituality of the True Righteousness in Contrast with That of the Scribes and Pharisees, Illustrated from the Sixth Commandment. (Mt 5:21-26).

21. Ye have heard that it was said by them of old time--or, as in the Margin, "to them of old time." Which of these translations is the right one has been much controverted. Either of them is grammatically defensible, though the latter--"to the ancients"--is more consistent with New Testament usage (see the Greek of Ro 9:12, 26; Re 6:11; 9:4); and most critics decide in favor of it. But it is not a question of Greek only. Nearly all who would translate "to the ancients" take the speaker of the words quoted to be Moses in the law; "the ancients" to be the people to whom Moses gave the law; and the intention of our Lord here to be to contrast His own teaching, more or less, with that of Moses; either as opposed to it--as some go the length of affirming--or at least as modifying, enlarging, elevating it. But who can reasonably imagine such a thing, just after the most solemn and emphatic proclamation of the perpetuity of the law, and the honor and glory in which it was to be held under the new economy? To us it seems as plain as possible that our Lord's one object is to contrast the traditional perversions of the law with the true sense of it as expounded by Himself. A few of those who assent to this still think that "to the ancients" is the only legitimate translation of the words; understanding that our Lord is reporting what had been said to the ancients, not by Moses, but by the perverters of his law. We do not object to this; but we incline to think (with Beza, and after him with Fritzsche, Olshausen, Stier, and Bloomfield) that "by the ancients" must have been what our Lord meant here, referring to the corrupt teachers rather than the perverted people.

Thou shall not kill:--that is, This being all that the law requires, whosoever has imbrued his hands in his brother's blood, but he only, is guilty of a breach of this commandment.

and whosoever shall kill shall be in danger of the judgment--liable to the judgment; that is, of the sentence of those inferior courts of judicature which were established in all the principal towns, in compliance with De 16:16. Thus was this commandment reduced, from a holy law of the heart-searching God, to a mere criminal statute, taking cognizance only of outward actions, such as that which we read in Ex 21:12; Le 24:17.

22. But I say unto you--Mark the authoritative tone in which--as Himself the Lawgiver and Judge--Christ now gives the true sense, and explains the deep reach, of the commandment.

That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca! shall be in danger of the council; but whosoever shall say, Thou fool! shall be in danger of hell-fire--It is unreasonable to deny, as Alexander does, that three degrees of punishment are here meant to be expressed, and to say that it is but a threefold expression of one and the same thing. But Romish expositors greatly err in taking the first two--"the judgment" and "the council"--to refer to degrees of temporal punishment with which lesser sins were to be visited under the Gospel, and only the last--"hell-fire"--to refer to the future life. All three clearly refer to divine retribution, and that alone, for breaches of this commandment; though this is expressed by an allusion to Jewish tribunals. The "judgment," as already explained, was the lowest of these; the "council," or "Sanhedrim,"--which sat at Jerusalem--was the highest; while the word used for "hell-fire" contains an allusion to the "valley of the son of Hinnom" (Jos 18:16). In this valley the Jews, when steeped in idolatry, went the length of burning their children to Molech "on the high places of Tophet"--in consequence of which good Josiah defiled it, to prevent the repetition of such abominations (2Ki 23:10); and from that time forward, if we may believe the Jewish writers, a fire was kept burning in it to consume the carrion and all kinds of impurities that collected about the capital. Certain it is, that while the final punishment of the wicked is described in the Old Testament by allusions to this valley of Tophet or Hinnom (Is 30:33; 66:24), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet (Mr 9:43-48). What precise degrees of unholy feeling towards our brothers are indicated by the words "Raca" and "fool" it would be as useless as it is vain to inquire. Every age and every country has its modes of expressing such things; and no doubt our Lord seized on the then current phraseology of unholy disrespect and contempt, merely to express and condemn the different degrees of such feeling when brought out in words, as He had immediately before condemned the feeling itself. In fact, so little are we to make of mere words, apart from the feeling which they express, that as anger is expressly said to have been borne by our Lord towards His enemies though mixed with "grief for the hardness of their hearts" (Mr 3:5), and as the apostle teaches us that there is an anger which is not sinful (Ep 4:26); so in the Epistle of James (Jas 2:20) we find the words, "O vain (or, empty) man"; and our Lord Himself applies the very word "fools" twice in one breath to the blind guides of the people (Mt 23:17, 19)--although, in both cases, it is to false reasoners rather than persons that such words are applied. The spirit, then, of the whole statement may be thus given: "For ages ye have been taught that the sixth commandment, for example, is broken only by the murderer, to pass sentence upon whom is the proper business of the recognized tribunals. But I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murder (1Jo 3:15); and if by the feelings, much more by those words in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at the divine tribunal be according to their real criminality before the heart-searching Judge." Oh, what holy teaching is this!

23. Therefore--to apply the foregoing, and show its paramount importance.

if thou bring thy gift to the altar, and there rememberest that thy brother hath aught--of just complaint "against thee."

24. Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother--The meaning evidently is--not, "dismiss from thine own breast all ill feeling," but "get thy brother to dismiss from his mind all grudge against thee."

and then come and offer thy gift--"The picture," says Tholuck, "is drawn from life. It transports us to the moment when the Israelite, having brought his sacrifice to the court of the Israelites, awaited the instant when the priest would approach to receive it at his hands. He waits with his gift at the rails which separate the place where he stands from the court of the priests, into which his offering will presently be taken, there to be slain by the priest, and by him presented upon the altar of sacrifice." It is at this solemn moment, when about to cast himself upon divine mercy, and seek in his offering a seal of divine forgiveness, that the offerer is supposed, all at once, to remember that some brother has a just cause of complaint against him through breach of this commandment in one or other of the ways just indicated. What then? Is he to say, As soon as I have offered this gift I will go straight to my brother, and make it up with him? Nay; but before another step is taken--even before the offering is presented--this reconciliation is to be sought, though the gift have to be left unoffered before the altar. The converse of the truth here taught is very strikingly expressed in Mr 11:25, 26: "And when ye stand praying (in the very act), forgive, if ye have aught (of just complaint) against any; that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you," &c. Hence the beautiful practice of the early Church, to see that all differences amongst brethren and sisters in Christ were made up, in the spirit of love, before going to the Holy Communion; and the Church of England has a rubrical direction to this effect in her Communion service. Certainly, if this be the highest act of worship on earth, such reconciliation though obligatory on all other occasions of worship--must be peculiarly so then.

25. Agree with thine adversary--thine opponent in a matter cognizable by law.

quickly, whiles thou art in the way with him--"to the magistrate," as in Lu 12:58.

lest at any time--here, rather, "lest at all," or simply "lest."

the adversary deliver thee to the judge, and the judge--having pronounced thee in the wrong.

deliver thee to the officer--the official whose business it is to see the sentence carried into effect.

26. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing--a fractional Roman coin, to which our "farthing" answers sufficiently well. That our Lord meant here merely to give a piece of prudential advice to his hearers, to keep out of the hands of the law and its officials by settling all disputes with one another privately, is not for a moment to be supposed, though there are critics of a school low enough to suggest this. The concluding words--"Verily I say unto thee, Thou shalt by no means come out," &c.--manifestly show that though the language is drawn from human disputes and legal procedure, He is dealing with a higher than any human quarrel, a higher than any human tribunal, a higher than any human and temporal sentence. In this view of the words--in which nearly all critics worthy of the name agree--the spirit of them may be thus expressed: "In expounding the sixth commandment, I have spoken of offenses between man and man; reminding you that the offender has another party to deal with besides him whom he has wronged on earth, and assuring you that all worship offered to the Searcher of hearts by one who knows that a brother has just cause of complaint against him, and yet takes no steps to remove it, is vain: But I cannot pass from this subject without reminding you of One whose cause of complaint against you is far more deadly than any that man can have against man: and since with that Adversary you are already on the way to judgment, it will be your wisdom to make up the quarrel without delay, lest sentence of condemnation be pronounced upon you, and then will execution straightway follow, from the effects of which you shall never escape as long as any remnant of the offense remains unexpiated." It will be observed that as the principle on which we are to "agree" with this "Adversary" is not here specified, and the precise nature of the retribution that is to light upon the despisers of this warning is not to be gathered from the mere use of the word "prison"; so, the remedilessness of the punishment is not in so many words expressed, and still less is its actual cessation taught. The language on all these points is designedly general; but it may safely be said that the unending duration of future punishment--elsewhere so clearly and awfully expressed by our Lord Himself, as in Mt 5:29, 30, and Mr 9:43, 48--is the only doctrine with which His language here quite naturally and fully accords. (Compare Mt 18:30, 34).

The Same Subject Illustrated from the Seventh Commandment (Mt 5:27-32).

27. Ye have heard that it was said--The words "by," or "to them of old time," in this verse are insufficiently supported, and probably were not in the original text.

Thou shall not commit adultery--Interpreting this seventh, as they did the sixth commandment, the traditional perverters of the law restricted the breach of it to acts of criminal intercourse between, or with, married persons exclusively. Our Lord now dissipates such delusions.

28. But I say unto you, That whosoever looketh on a woman to lust after her--with the intent to do so, as the same expression is used in Mt 6:1; or, with the full consent of his will, to feed thereby his unholy desires.

hath committed adultery with her already in his heart--We are not to suppose, from the word here used--"adultery"--that our Lord means to restrict the breach of this commandment to married persons, or to criminal intercourse with such. The expressions, "whosoever looketh," and "looketh upon a woman," seem clearly to extend the range of this commandment to all forms of impurity, and the counsels which follow--as they most certainly were intended for all, whether married or unmarried--seem to confirm this. As in dealing with the sixth commandment our Lord first expounds it, and then in the four following verses applies His exposition (Mt 5:21-25), so here He first expounds the seventh commandment, and then in the four following verses applies His exposition (Mt 5:28-32).

29. And if thy right eye--the readier and the dearer of the two.

offend thee--be a "trap spring," or as in the New Testament, be "an occasion of stumbling" to thee.

pluck it out and cast it from thee--implying a certain indignant promptitude, heedless of whatever cost to feeling the act may involve. Of course, it is not the eye simply of which our Lord speaks--as if execution were to be done upon the bodily organ--though there have been fanatical ascetics who have both advocated and practiced this, showing a very low apprehension of spiritual things--but the offending eye, or the eye considered as the occasion of sin; and consequently, only the sinful exercise of the organ which is meant. For as one might put out his eyes without in the least quenching the lust to which they ministered, so, "if thine eye be single, thy whole body shall be full of light," and, when directed by a holy mind, becomes an "instrument of righteousness unto God." At the same time, just as by cutting off a hand, or plucking out an eye, the power of acting and of seeing would be destroyed, our Lord certainly means that we are to strike at the root of such unholy dispositions, as well as cut off the occasions which tend to stimulate them.

for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell--He who despises the warning to cast from him, with indignant promptitude, an offending member, will find his whole body "cast," with a retributive promptitude of indignation, "into hell." Sharp language, this, from the lips of Love incarnate!

30. And if thy right hand--the organ of action, to which the eye excites.

offend thee, cut it off, and cast it from thee; for it is profitable, &c.--See on Mt 5:29. The repetition, in identical terms, of such stern truths and awful lessons seems characteristic of our Lord's manner of teaching. Compare Mr 9:43-48.

31. It hath been said--This shortened form was perhaps intentional, to mark a transition from the commandments of the Decalogue to a civil enactment on the subject of divorce, quoted from De 24:1. The law of divorce--according to its strictness or laxity--has so intimate a bearing upon purity in the married life, that nothing could be more natural than to pass from the seventh commandment to the loose views on that subject then current.

Whosoever shall put away his wife, let him give her a writing of divorcement--a legal check upon reckless and tyrannical separation. The one legitimate ground of divorce allowed by the enactment just quoted was "some uncleanness"--in other words, conjugal infidelity. But while one school of interpreters (that of Shammai) explained this quite correctly, as prohibiting divorce in every case save that of adultery, another school (that of Hillel) stretched the expression so far as to include everything in the wife offensive or disagreeable to the husband--a view of the law too well fitted to minister to caprice and depraved inclination not to find extensive favor. And, indeed, to this day the Jews allow divorces on the most frivolous pretexts. It was to meet this that our Lord uttered what follows:

32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery--that is, drives her into it in case she marries again.

and whosoever shall marry her that is divorced--for anything short of conjugal infidelity.

committeth adultery--for if the commandment is broken by the one party, it must be by the other also. But see on Mt 19:4-9. Whether the innocent party, after a just divorce, may lawfully marry again, is not treated of here. The Church of Rome says, No; but the Greek and Protestant Churches allow it.

Same Subject Illustrated from the Third Commandment (Mt 5:33-37).

33. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself--These are not the precise words of Ex 20:7; but they express all that it was currently understood to condemn, namely, false swearing (Le 19:12, &c.). This is plain from what follows.

But I say unto you, Swear not at all--That this was meant to condemn swearing of every kind and on every occasion--as the Society of Friends and some other ultra-moralists allege--is not for a moment to be thought. For even Jehovah is said once and again to have sworn by Himself; and our Lord certainly answered upon oath to a question put to Him by the high priest; and the apostle several times, and in the most solemn language, takes God to witness that he spoke and wrote the truth; and it is inconceivable that our Lord should here have quoted the precept about not forswearing ourselves, but performing to the Lord our oaths, only to give a precept of His own directly in the teeth of it. Evidently, it is swearing in common intercourse and on frivolous occasions that is here meant. Frivolous oaths were indeed severely condemned in the teaching of the times. But so narrow was the circle of them that a man might swear, says Lightfoot, a hundred thousand times and yet not be guilty of vain swearing. Hardly anything was regarded as an oath if only the name of God were not in it; just as among ourselves, as Trench well remarks, a certain lingering reverence for the name of God leads to cutting off portions of His name, or uttering sounds nearly resembling it, or substituting the name of some heathen deity, in profane exclamations or asseverations. Against all this our Lord now speaks decisively; teaching His audience that every oath carries an appeal to God, whether named or not.

neither by heaven; for it is God's throne--(quoting Is 66:1);

35. Nor by the earth; for it is his footstool--(quoting Is 66:1);

neither by Jerusalem for it is the city of the great King--(quoting Psa 48:2).

36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black--In the other oaths specified, God's name was profaned quite as really as if His name had been uttered, because it was instantly suggested by the mention of His "throne," His "footstool," His "city." But in swearing by our own head and the like, the objection lies in their being "beyond our control," and therefore profanely assumed to have a stability which they have not.

37. But let your communication--"your word," in ordinary intercourse, be,

Yea, yea; Nay, nay--Let a simple Yes and No suffice in affirming the truth or the untruth of anything. (See Jas 5:12; 2Co 1:17, 18).

for whatsoever is more than these cometh of evil--not "of the evil one"; though an equally correct rendering of the words, and one which some expositors prefer. It is true that all evil in our world is originally of the devil, that it forms a kingdom at the head of which he sits, and that, in every manifestation of it he has an active part. But any reference to this here seems unnatural, and the allusion to this passage in the Epistle of James (Jas 5:12) seems to show that this is not the sense of it: "Let your yea be yea; and your nay, nay; lest ye fall into condemnation." The untruthfulness of our corrupt nature shows itself not only in the tendency to deviate from the strict truth, but in the disposition to suspect others of doing the same; and as this is not diminished, but rather aggravated, by the habit of confirming what we say by an oath, we thus run the risk of having all reverence for God's holy name, and even for strict truth, destroyed in our hearts, and so "fall into condemnation." The practice of going beyond Yes and No in affirmations and denials--as if our word for it were not enough, and we expected others to question it--springs from that vicious root of untruthfulness which is only aggravated by the very effort to clear ourselves of the suspicion of it. And just as swearing to the truth of what we say begets the disposition it is designed to remove, so the love and reign of truth in the breasts of Christ's disciples reveals itself so plainly even to those who themselves cannot be trusted, that their simple Yes and No come soon to be more relied on than the most solemn asseverations of others. Thus does the grace of our Lord Jesus Christ, like a tree cast into the bitter waters of human corruption, heal and sweeten them.

Same Subject--Retaliation (Mt 5:38-42). We have here the converse of the preceding lessons. They were negative: these are positive.

38. Ye have heard that it hath been said--(Ex 21:23-25; Le 24:19, 20; De 19:21).

An eye for an eye, and a tooth for a tooth--that is, whatever penalty was regarded as a proper equivalent for these. This law of retribution--designed to take vengeance out of the hands of private persons, and commit it to the magistrate--was abused in the opposite way to the commandments of the Decalogue. While they were reduced to the level of civil enactments, this judicial regulation was held to be a warrant for taking redress into their own hands, contrary to the injunctions of the Old Testament itself (Pr 20:22; 24:29).

39. But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right check, turn to him the other also--Our Lord's own meek, yet dignified bearing, when smitten rudely on the cheek (Joh 18:22, 23), and not literally presenting the other, is the best comment on these words. It is the preparedness, after one indignity, not to invite but to submit meekly to another, without retaliation, which this strong language is meant to convey.

40. And if any man will sue thee at the law, and take away thy coat--the inner garment; in pledge for a debt (Ex 22:26, 27).

let him have thy cloak also--the outer and more costly garment. This overcoat was not allowed to be retained over night as a pledge from the poor because they used it for a bed covering.

41. And whosoever shall compel thee to go a mile, go with him twain--an allusion, probably, to the practice of the Romans and some Eastern nations, who, when government despatches had to be forwarded, obliged the people not only to furnish horses and carriages, but to give personal attendance, often at great inconvenience, when required. But the thing here demanded is a readiness to submit to unreasonable demands of whatever kind, rather than raise quarrels, with all the evils resulting from them. What follows is a beautiful extension of this precept.

42. Give to him that asketh thee--The sense of unreasonable asking is here implied (compare Lu 6:30).

and from him that would borrow of thee turn not thou away--Though the word signifies classically "to have money lent to one on security," or "with interest," yet as this was not the original sense of the word, and as usury was forbidden among the Jews (Ex 22:25, &c.), it is doubtless simple borrowing which our Lord here means, as indeed the whole strain of the exhortation implies. This shows that such counsels as "Owe no man anything" (Ro 13:8), are not to be taken absolutely; else the Scripture commendations of the righteous for "lending" to his necessitous brother (Psa 37:36; 112:5; Lu 6:37) would have no application.

turn not thou away--a graphic expression of unfeeling refusal to relieve a brother in extremity.

Same Subject--Love to Enemies (Mt 5:43-48).

43. Ye have heard that it hath been said--(Le 19:18).

Thou shalt love thy neighbour--To this the corrupt teachers added,

and hate thine enemy--as if the one were a legitimate inference from the other, instead of being a detestable gloss, as Bengel indignantly calls it. Lightfoot quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.

44. But I say unto you, Love your enemies--The word here used denotes moral love, as distinguished from the other word, which expresses personal affection. Usually, the former denotes "complacency in the character" of the person loved; but here it denotes the benignant, compassionate outgoings of desire for another's good.

bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you--The best commentary on these matchless counsels is the bright example of Him who gave them. (See 1Pe 2:21-24; and compare Ro 12:20, 21; 1Co 4:12; 1Pe 3:9). But though such precepts were never before expressed--perhaps not even conceived--with such breadth, precision, and sharpness as here, our Lord is here only the incomparable Interpreter of the law in force from the beginning; and this is the only satisfactory view of the entire strain of this discourse.

45. That ye may be the children--sons.

of your Father which is in heaven--The meaning is, "that ye may show yourselves to be such by resembling Him" (compare Mt 5:9; Ep 5:1).

for he maketh his sun--"your Father's sun." Well might Bengel exclaim, "Magnificent appellation!"

to rise on the evil and on the good, and sendeth rain on the just and on the unjust--rather, (without the article) "on evil and good, and on just and unjust." When we find God's own procedure held up for imitation in the law, and much more in the prophets (Le 19:2; 20:26; and compare 1Pe 1:15, 16), we may see that the principle of this surprising verse was nothing new: but the form of it certainly is that of One who spake as never man spake.

46. For if ye love them which love you, what reward have ye? do not even the publicans the same?--The publicans, as collectors of taxes due to the Roman government, were ever on this account obnoxious to the Jews, who sat uneasy under a foreign yoke, and disliked whatever brought this unpleasantly before them. But the extortion practiced by this class made them hateful to the community, who in their current speech ranked them with "harlots." Nor does our Lord scruple to speak of them as others did, which we may be sure He never would have done if it had been calumnious. The meaning, then, is, "In loving those who love you, there is no evidence of superior principle; the worst of men will do this: even a publican will go that length."

47. And if ye salute your brethren only--of the same nation and religion with yourselves.

what do ye more than others?--what do ye uncommon or extraordinary? that is, wherein do ye excel?

do not even the publicans so?--The true reading here appears to be, "Do not even the heathens the same?" Compare Mt 18:17, where the excommunicated person is said to be "as an heathen man and a publican."

48. Be ye therefore--rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom.

perfect--or complete. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds,

even as your Father which is in heaven is perfect--He refers to that full-orbed glorious completeness which is in the great Divine Model, "their Father which is in heaven."

And seeing the multitudes - Τους οχλους, these multitudes, viz. those mentioned in the preceding verse, which should make the first verse of this chapter.

He went up into a mountain - That he might have the greater advantage of speaking, so as to be heard by that great concourse of people which followed him. It is very probable that nothing more is meant here than a small hill or eminence. Had he been on a high mountain they could not have heard; and, had he been at a great distance, he would not have sat down. See the note on Mat 5:14.

And when he was set - The usual posture of public teachers among the Jews, and among many other people. Hence sitting was a synonymous term for teaching among the rabbins.

His disciples - The word μαθητης signifies literally a scholar. Those who originally followed Christ, considered him in the light of a Divine teacher; and conscious of their ignorance, and the importance of his teaching, they put themselves under his tuition, that they might be instructed in heavenly things. Having been taught the mysteries of the kingdom of God, they became closely attached to their Divine Master, imitating his life and manners; and recommending his salvation to all the circle of their acquaintance. This is still the characteristic of a genuine disciple of Christ.

Blessed are the poor in spirit, etc. - Or, happy, μακαριοι from μα or μη, not, and κηρ, fate, or death: intimating, that such persons were endued with immortality, and consequently were not liable to the caprices of fate. Homer, Iliad i, 330, calls the supreme gods, Θεων μακαρων, the ever happy and Immortal gods, and opposes them to θνητων ανθρωπων, mortal men. τω δ' αυτω μαρτυροι εστων Προς τε Θεων μακαρων, προς τε θνητων ανθροπων "Be ye witnesses before the immortal gods, and before mortal men."

From this definition we may learn, that the person whom Christ terms happy is one who is not under the influence of fate or chance, but is governed by an all-wise providence, having every step directed to the attainment of immortal glory, being transformed by the power into the likeness of the ever-blessed God. Though some of the persons, whose states are mentioned in these verses, cannot be said to be as yet blessed or happy, in being made partakers of the Divine nature; yet they are termed happy by our Lord, because they are on the straight way to this blessedness.

Taken in this light the meaning is similar to that expressed by the poet when describing a happy man.

Felix, qui potuit rerum cognoscere causas: Atque metus omnes et inexorabile Fatum

Subjecit pedibus; strepitumque Acherontis avari!

Virg. Geor. ii. v. 490

Which may be thus paraphrased: - "Happy is he who gains the knowledge of the first cause of all things; who can trample on every fear, and the doctrine of inexorable Fate; and who is not terrified by death, nor by the threatened torments of the invisible world!"

Poor in spirit - One who is deeply sensible of his spiritual poverty and wretchedness. Πτωχος, a poor man, comes from πτωσσω, to tremble, or shrink with fear. Being destitute of the true riches, he is tremblingly alive to the necessities of his soul, shrinking with fear lest he should perish without the salvation of God. Such Christ pronounces happy, because there is but a step between them and that kingdom which is here promised. Some contend, that μακαριοι should be referred to πνευματι, and the verse translated thus: Happy, or blessed in spirit, are the poor. But our Lord seems to have the humiliation of the spirit particularly in view.

Kingdom of heaven - Or, των ουρανων, of the heavens. A participation of all the blessings of the new covenant here, and the blessings of glory above. See this phrase explained, Mat 3:2 (note). Blessed are the poor! This is God's word; but who believes it? Do we not say, Yea, rather, Blessed is the rich?

The Jewish rabbins have many good sayings relative to that poverty and humility of spirit which Christ recommends in this verse. In the treatise called Bammidbar Rabbi, s. 20, we have these words: There were three (evils) in Balaam: the evil eye, (envy), the towering spirit, (pride), and the extensive mind (avarice).

Tanchum, fol. 84. The law does not abide with those who have the extensive mind, (avarice), but with him only who has a contrite heart.

Rabbi Chanina said, "Why are the words of the law compared to water? Because as waters flow from heights, and settle in low places, so the words of the law rest only with him who is of an humble heart." See Schoettgen.

Blessed are they that mourn - That is, those who, feeling their spiritual poverty, mourn after God, lamenting the iniquity that separated them from the fountain of blessedness. Every one flies from sorrow, and seeks after joy, and yet true joy must necessarily be the fruit of sorrow. The whole need not (do not feel the need of) the physician, but they that are sick do; i.e. they who are sensible of their disease. Only such persons as are deeply convinced of the sinfulness of sin, feel the plague of their own heart, and turn with disgust from all worldly consolations, because of their insufficiency to render them happy, have God's promise of solid comfort. They Shall Be comforted, says Christ, παρακληθησονται, from παρα, near, and καλεω, I call. He will call them to himself, and speak the words of pardon, peace, and life eternal, to their hearts. See this notion of the word expressed fully by our Lord, Mat 11:28, Come Unto Me all ye who are weary and heavy laden, and I will give you rest.

Blessed are the meek - Happy, οι πραεις, from ῥαος, easy, those who are of a quiet, gentle spirit, in opposition to the proud and supercilious Scribes and Pharisees and their disciples. We have a compound word in English, which once fully expressed the meaning of the original, viz. gentleman; but it has now almost wholly lost its original signification. Our word meek comes from the old Anglo-saxon meca, or meccea, a companion or equal, because he who is of a meek or gentle spirit, is ever ready to associate with the meanest of those who fear God, feeling himself superior to none; and well knowing that he has nothing of spiritual or temporal good but what he has received from the mere bounty of God, having never deserved any favor from his hand.

For they shall inherit the earth - Or, την γην, the land. Under this expression, which was commonly used by the prophets to signify the land of Canaan, in which all temporal good abounded, Jdg 18:9, Jdg 18:10, Jesus Christ points out that abundance of spiritual good, which was provided for men in the Gospel. Besides, Canaan was a type of the kingdom of God; and who is so likely to inherit glory as the man in whom the meekness and gentleness of Jesus dwell? In some good MSS. and several ancient versions, the fourth and fifth verses are transposed: see the authorities in the various readings in Professor Griesbach's edition. The present arrangement certainly is most natural:

1. Poverty, to which the promise of the kingdom is made.

2. Mourning or distress, on account of this impoverished state, to which consolation is promised. And

3. Meekness established in the heart by the consolations received.

They which do hunger and thirst - As the body has its natural appetites of hunger and thirst for the food and drink suited to its nourishment, so has the soul. No being is indestructible or unfailing in its nature but God; no being is independent but him: as the body depends for its nourishment, health, and strength upon the earth, so does the soul upon heaven. Heavenly things cannot support the body; they are not suited to its nature: earthly things cannot support the soul, for the same reason. When the uneasy sensation termed hunger takes place in the stomach, we know we must get food or perish. When the soul is awakened to a tense of its wants, and begins to hunger and thirst after righteousness or holiness, which is its proper food, we know that it must be purified by the Holy Spirit, and be made a partaker of that living bread, Joh 8:48, or perish everlastingly. Now, as God never inspires a prayer but with a design to answer it, he who hungers and thirsts after the full salvation of God, may depend on being speedily and effectually blessed or satisfied, well-fed, as the word χορτασθησονται implies. Strong and intense desire after any object has been, both by poets and orators, represented metaphorically by hunger and thirst. See the well-known words of Virgil, Aeneid iii. 55. - Quid non mortalia pectora cogis,

Auri sacra Fames! "O cursed hunger after gold! what canst thou not influence the hearts of men to perpetrate?"

How frequently do we find, inexplebilis honorum Fames-Sitiens virtutis-famae Situs, the insatiable hunger after honor, a thirst for virtue, thirst after fame, and such like! Righteousness here is taken for all the blessings of the new covenant - all the graces of the Messiah's kingdom - a full restoration to the image of God!

The merciful - The word mercy, among the Jews, signified two things: the pardon of injuries, and almsgiving. Our Lord undoubtedly takes it in its fullest latitude here. To know the nature of mercy, we have only to consult the grammatical meaning of the Latin word misericordia, from which ours is derived. It is composed of two words: miserans, pitying, and cor, the heart; or miseria cordis, pain of heart. Mercy supposes two things:

1. A distressed object: and,

2. A disposition of the heart, through which it is affected at the sight of such an object.

This virtue, therefore, is no other than a lively emotion of the heart, which is excited by the discovery of any creature's misery; and such an emotion as manifests itself outwardly, by effects suited to its nature. The merciful man is here termed by our Lord ελεημων, from ελεος, which is generally derived from the Hebrew חיל chil, to be in pain, as a woman in travail: or from ילל galal, to cry, or lament grievously; because a merciful man enters into the miseries of his neighbor, feels for and mourns with him.

They shall obtain mercy - Mercy is not purchased but at the price of mercy itself; and even this price is a gift of the mercy of God. What mercy can those vindictive persons expect, who forgive nothing, and are always ready to improve every advantage they have of avenging themselves? Whatever mercy a man shows to another, God will take care to show the same to him. The following elegant and nervous saying of one of our best poets is worthy of the reader's most serious attention: - "The quality of mercy is not strained;

It droppeth as the gentle rain from heaven

Upon the place beneath. It is twice blessed;

It blesseth him who gives, and him who takes: 'Tis mightiest in the mightiest: it becomes

The throned monarch better than his crown

It is an attribute of God himself;

And earthly power doth then show likest God's,

When mercy seasons justice. -

Though justice be thy plea, consider this,

That, in the course of justice, none of us

Should see salvation. We do pray for mercy;

And that same prayer doth teach us all to render

The deeds of mercy. -

Why, all the souls that are, were forfeit once:

And he who might the 'vantage best have took

Found out the remedy. How would you be,

If He who is the top of judgment should

But judge you as you are? O! think on that;

And mercy then will breathe within your lips,

Like man, new made

How shalt thou hope for mercy, rend'ring none?"

In the tract Shabbath, fol. 151, there is a saying very like this of our Lord. "He who shows mercy to men, God will show mercy to him: but to him who shows no mercy to man, God will show no mercy.

Pure in heart - In opposition to the Pharisees, who affected outward purity, while their hearts were full of corruption and defilement. A principal part of the Jewish religion consisted in outward washings and cleansings: on this ground they expected to see God, to enjoy eternal glory: but Christ here shows that a purification of the heart, from all vile affections and desires, is essentially requisite in order to enter into the kingdom of God. He whose soul is not delivered from all sin, through the blood of the covenant, can have no Scriptural hope of ever being with God. There is a remarkable illustration of this passage, quoted by Mr. Wakefield from Origen, Contra Cels. lib. vi. "God has no body, and therefore is invisible: but men of contemplation can discern him with the heart and understanding. But A Defiled Heart Cannot See God: but He Must Be Pure Who Wishes to Enjoy a Proper View of a Pure Being."

Shall see God - This is a Hebraism, which signifies, possess God, enjoy his felicity: as seeing a thing, was used among the Hebrews for possessing it. See Psa 16:10. Thou wilt not suffer thy Holy One to see corruption, i.e. he shall not be corrupted. So Joh 3:3 : Except a man be born again, he cannot See the kingdom of God, i.e. he cannot enjoy it. So Joh 3:16. He that believeth not the Son, shall not See life, i. e shall not be put in possession of eternal glory. The Hindoo idolaters vainly boast of what the genuine followers of Christ actually enjoy - having the Divine favor witnessed to their souls by the Holy Spirit. The Hindoos pretend that some of their sages have been favored with a sight of their guardian deity. - See Ward's Customs.

Probably our Lord alludes to the advantages those had, who were legally pure, of entering into the sanctuary, into the presence of God, while those who had contracted any legal defilement were excluded from it. This also was obviously typical.

The peace-makers - Ειρηνη, peace, is compounded of ειρειν (εις) ἑν, connecting into one: for as War distracts and divides nations, families, and individuals, from each other, inducing them to pursue different objects and different interests, so Peace restores them to a state of unity, giving them one object, and one interest. A peace-maker is a man who, being endowed with a generous public spirit, labors for the public good, and feels his own interest promoted in promoting that of others: therefore, instead of fanning the fire of strife, he uses his influence and wisdom to reconcile the contending parties, adjust their differences, and restore them to a state of unity. As all men are represented to be in a state of hostility to God and each other, the Gospel is called the Gospel of peace, because it tends to reconcile men to God and to each other. Hence our Lord here terms peace-makers the children of God: for as he is the Father of peace, those who promote it are reputed his children. But whose children are they who foment divisions in the Church, the state, or among families? Surely they are not of that God, who is the Father of peace, and lover of concord; of that Christ, who is the sacrifice and mediator of it; of that Spirit, who is the nourisher and bond of peace; nor of that Church of the Most High, which is the kingdom and family of peace.

St. Clement, Strom. lib. iv. s. 6, in fin. says, that "Some who transpose the Gospels add this verse: Happy they who are persecuted by justice, for they shall be perfect: happy they who are persecuted on my account, for they shall have a place where they shall not be persecuted."

They which are persecuted - Δεδιωγμενοι, they who are hard pressed upon and pursued with repeated acts of enmity. Parkhurst. They are happy who suffer, seems a strange saying: and that the righteous should suffer, merely because they are such, seems as strange. But such is the enmity of the human heart to every thing of God and goodness, that all those who live godly in Christ Jesus shall suffer persecution in one form or other. As the religion of Christ gives no quarter to vice, so the vicious will give no quarter to this religion, or to its professors.

For theirs is the kingdom of heaven - That spiritual kingdom, explained Mat 3:2, and that kingdom of glory which is its counterpart and consequence.

When men shall revile you, and persecute - The persecution mentioned in the preceding verse comprehends all outward acts of violence - all that the hand can do. This comprehends all calumny, slander, etc., all that the tongue can effect. But as διωκειν, which we render to persecute, is a forensic term, and signifies legal persecutions and public accusations, which, though totally unsubstantiated, were the means of destroying multitudes of the primitive Christians, our Lord probably refers to such. No Protestant can think, without horror, of the great numbers burnt alive in this country, on such accusations, under the popish reign of her who is emphatically called Bloody Queen Mary.

Rejoice - In the testimony of a good conscience; for, without this, suffering has nothing but misery in it.

Be exceeding glad - Αγαλλιασθε, leap for joy. There are several cases on record, where this was literally done by the martyrs, in Queen Mary's days.

Great is your reward in heaven - In the Talmudical tract Pirkey Aboth, are these words: "Rabbi Tarpon said, The day is short: the work is great: the laborers are slow: the Reward Is Great: and the father of the family is urgent."

The followers of Christ are encouraged to suffer joyfully on two considerations.

1. They are thereby conformed to the prophets who went before.

2. Their reward in heaven is a great one.

God gives the grace to suffer, and then crowns that grace with glory; hence it is plain, the reward is not of debt, but of grace: Rom 6:23.

Ye are the salt of the earth - Our Lord shows here what the preachers of the Gospel, and what all who profess to follow him, should be; the salt of the earth, to preserve the world from putrefaction and destruction. See the note on Lev 2:13.

But if the salt have lost his savor - That this is possible in the land of Judea, we have proof from Mr. Maundrell, who, describing the Valley of Salt, speaks thus: "Along, on one side of the valley, toward Gibul, there is a small precipice about two men's lengths, occasioned by the continual taking away of the salt; and, in this, you may see how the veins of it lie. I broke a piece of it, of which that part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, Yet It Had Perfectly Lost Its Savour: the inner part, which was connected to the rock, retained its savor, as I found by proof." See his Trav., 5th edit., last page. A preacher, or private Christian, who has lost the life of Christ, and the witness of his Spirit, out of his soul, may be likened to this salt. He may have the sparks and glittering particles of true wisdom, but without its unction or comfort. Only that which is connected with the rock, the soul that is in union with Christ Jesus by the Holy Spirit, can preserve its savor, and be instrumental of good to others.

To be trodden underfoot - There was a species of salt in Judea, which was generated at the lake Asphaltites, and hence called bituminous salt, easily rendered vapid, and of no other use but to be spread in a part of the temple, to prevent slipping in wet weather. This is probably what our Lord alludes to in this place. The existence of such a salt, and its application to such a use, Schoettgenius has largely proved in his Horae Hebraicae, vol. i. p. 18, etc.

Ye are the light of the world - That is, the instruments which God chooses to make use of to illuminate the minds of men; as he uses the sun (to which probably he pointed) to enlighten the world. Light of the world, נר עולם ner olam, was a title applied to the most eminent rabbins. Christ transfers the title from these, and gives it to his own disciples, who, by the doctrines that he taught them, were to be the means of diffusing the light of life throughout the universe.

A city that is set on a hill - This place may receive light from the following passage in Maundrell's Travels. "A few points toward the north (of Tabor) appears that which they call the Mount of Beatitudes, a small rising, from which our blessed Savior delivered his sermon in the fifth, sixth, and seventh chapters of Matthew. (See the note on Mat 5:5). Not far from this little hill is the city Saphet, supposed to be the ancient Bethulia. It stands upon a very eminent and conspicuous mountain, and is Seen Far and Near. May we not suppose that Christ alludes to this city, in these words of his, A city set on a hill cannot be hid?" p. 115. Quesnell remarks here: "The Christian life is something very high and sublime, to which we cannot arrive without pains: while it withdraws us from the earth, and carries us nearer heaven, it places us in view, and as a mark, to the malice of carnal men."

Neither do men light a candle and put it under a bushel - A bushel μοδιος: - a measure both among the Greeks and Romans, containing a little more than a peck English. From some ancient writers we learn, that only those who had bad designs hid a candle under a bushel; that, in the dead of the night, when all were asleep, they might rise up, and have light at hand to help them to effect their horrid purposes of murder, etc. See Wetstein, Kypke, Wolf, etc.

Let your light so shine - Or more literally, Thus let your light shine, Ουτω λαμψατω το φως. As the sun is lighted up in the firmament of heaven to diffuse its light and heat freely to every inhabitant of the earth; and as the lamp is not set under the bushel, but placed upon the lamp-stand that it may give light to all in the house; Thus let every follower of Christ, and especially every preacher of the Gospel, diffuse the light of heavenly knowledge, and the warmth of Divine love through the whole circle of their acquaintance.

That they may see your good works - It is not sufficient to have light - we must walk in the light, and by the light. Our whole conduct should be a perpetual comment on the doctrine we have received, and a constant exemplification of its power and truth.

And glorify your Father - The following curious saying is found in Bammidbar Rabba, s. 15. "The Israelites said to the holy blessed God, Thou commandest us to light lamps to thee; and yet thou art the, Light of the world, and with thee the light dwelleth. The holy blessed God answered, I do not command this because I need light; but that you may reflect light upon me, as I have illuminated you: - that the people may say, Behold, how the Israelites illustrate him, who illuminates them in the sight of the whole earth." See more in Schoettgen. Real Christians are the children of God - they are partakers of his holy and happy nature: they should ever be concerned for their Father's honor, and endeavor so to recommend him, and his salvation, that others may be prevailed on to come to the light, and walk in it. Then God is said to be glorified, when the glorious power of his grace is manifested in the salvation of men.

Think not that I am come to destroy the law - Do not imagine that I am come to violate the law καταλυσαι, from κατα, and λυω, I loose, violate, or dissolve - I am not come to make the law of none effect - to dissolve the connection which subsists between its several parts, or the obligation men are under to have their lives regulated by its moral precepts; nor am I come to dissolve the connecting reference it has to the good things promised. But I am come, πληρωσαι, to complete - to perfect its connection and reference, to accomplish every thing shadowed forth in the Mosaic ritual, to fill up its great design; and to give grace to all my followers, πληρωσαι, to fill up, or complete, every moral duty. In a word, Christ completed the law: 1st. In itself, it was only the shadow, the typical representation, of good things to come; and he added to it that which was necessary to make it perfect, His Own Sacrifice, without which it could neither satisfy God, nor sanctify men. 2dly. He completed it in himself by submitting to its types with an exact obedience, and verifying them by his death upon the cross. 3dly. He completes this law, and the sayings of his prophets, in his members, by giving them grace to love the Lord with all their heart, soul, mind, and strength, and their neighbor as themselves; for this is all the law and the prophets.

It is worthy of observation, that the word גמר gamar, among the rabbins, signifies not only to fulfill, but also to teach; and, consequently, we may infer that our Lord intimated, that the law and the prophets were still to be taught or inculcated by him and his disciples; and this he and they have done in the most pointed manner. See the Gospels and epistles; and see especially this sermon on the mount, the Epistle of James, and the Epistle to the Hebrews. And this meaning of the word gives the clear sense of the apostle's words, Col 1:25. Whereof I am made a minister, πληρωσαι τον λογον του Θεου, to fulfill the word of God, i.e. to teach the doctrine of God.

For verily I say unto you, Till heaven - In the very commencement of his ministry, Jesus Christ teaches the instability of all visible things. "The heaven which you see, and which is so glorious, and the earth which you inhabit and love, shall pass away; for the things which are seen are temporal, προσκαιρα, are for a time; but the things which are not seen are eternal αιωνια, ever-during," 2Cor 4:18. And the Word of the Lord endureth for ever.

One jot or one tittle - One yod, (י), the smallest letter in the Hebrew alphabet. One tittle or point, κεραια, either meaning those points which serve for vowels in this language, if they then existed; or the seraphs, or points of certain letters, such as ר resh, or ד daleth, ה he, or ח cheth (as the change of any of these into the other would make a most essential alteration in the sense, or, as the rabbins say, destroy the world). Or our Lord may refer to the little ornaments which certain letters assume on their tops, which cause them to appear like small branches. The following letters only can assume coronal apices, ץ tsaddi - ג gimel - ז zain - נ nun - ט teth - ע ayin - ש shin. These, with the coronal apices, often appear in MSS.

That this saying, one jot or one tittle, is a proverbial mode of expression among the Jews, and that it expressed the meaning given to it above, is amply proved by the extracts in Lightfoot and Schoettgen. The reader will not be displeased to find a few of them here, if he can bear with the allegorical and strongly figurative language of the rabbins. "The book of Deuteronomy came and prostrated itself before the Lord, and said: 'O Lord of the world, thou hast written in me thy law; but now, a Testament defective in some parts is defective in all. Behold, Solomon endeavors to root the letter yod out of me.' (In this text, Deu 17:5. לא ירבה נשים lo yirbeh, nashim, he shall not multiply wives). The holy blessed God answered, 'Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee.'"

In Shir Hashirim Rabba, are these words: "Should all the inhabitants of the earth gather together, in order to whiten one feather of a crow, they could not succeed: so, if all the inhabitants of the earth should unite to abolish one י yod, which is the smallest letter in the whole law, they should not be able to effect it."

In Vayikra Rabba, s. 19, it is said: "Should any person in the words of Deu 6:4, Hear, O Israel, the Lord our God is אחד achad, One Lord, change the ד daleth into a ר resh, he would ruin the world." [Because, in that case, the word אחר achar, would signify a strange or false God]. "Should any one, in the words of Exo 34:14, Thou shalt worship no Other, אחר achar, God, change ר resh into ד daleth, he would ruin the world." [Because the command would then run, Thou shalt not worship the Only or true God]. "Should any one in the words of Lev 22:32, Neither shall ye Profane תחללו techelelu, my holy name, change ח cheth into ה he, he would ruin the world." [Because the sense of the commandment would then be, Neither shall ye Praise my holy name]. "Should any one, in the words of Psa 150:6, Let every thing that hath breath Praise, תהלל tehalel, the Lord, change ה, he into ח cheth, he would ruin the world." [Because the command would then run, Let every thing that hath breath Profane the Lord]. "Should any one, in the words of Jer 5:10, They lied Against the Lord, ביהוה beihovah, change ב beth into כ caph, he would ruin the world." [For then the words would run, They lied Like the Lord]. "Should any one, in the words of Hosea, Hos 5:7, They have dealt treacherously, ביהוה beihovah, Against the Lord, change ב beth into כ caph, he would ruin the world." [For then the words would run, They have dealt treacherously Like the Lord]. "Should any one, in the words of 1Sam 2:2, There is none holy As the Lord, change כ caph into ב beth, he would ruin the world." [For then the words would mean, There is no holiness In the Lord].

These examples fully prove that the μια κεραια of our Lord, refers to the apices, points, or corners, that distinguish ב beth from כ caph; ח cheth from ה he; and ר resh from ד daleth. For the reader will at once perceive, how easily a כ caph may be turned into a ב beth; a ה he into a ח cheth; and a ר resh into a ד daleth: and he will also see of what infinite consequence it is to write and print such letters correctly.

Till all be fulfilled - Or, accomplished. Though all earth and hell should join together to hinder the accomplishment of the great designs of the Most High, yet it shall all be in vain - even the sense of a single letter shall not be lost. The words of God, which point out his designs, are as unchangeable as his nature itself. Every sinner, who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved, as that Jesus himself hath died.

Whosoever - shall break one of these least commandments - The Pharisees were remarkable for making a distinction between weightier and lighter matters in the law, and between what has been called, in a corrupt part of the Christian Church, mortal and venial sins. See on Mat 22:36 (note).

Whosoever shall break. What an awful consideration is this! He who, by his mode of acting, speaking, or explaining the words of God, sets the holy precept aside, or explains away its force and meaning, shall be called least - shall have no place in the kingdom of Christ here, nor in the kingdom of glory above. That this is the meaning of these words is evident enough from the following verse.

Except your righteousness shall exceed - περισσευση, Unless your righteousness abound more - unless it take in, not only the letter, but the spirit and design of the moral and ritual precept; the one directing you how to walk so as to please God; the other pointing out Christ, the great Atonement, through and by which a sinner is enabled to do so - more than that of the scribes and Pharisees, who only attend to the letter of the law, and had indeed made even that of no effect by their traditions - ye shall not enter into the kingdom of heaven. This fully explains the meaning of the preceding verse. The old English word is right-wiseness, i.e. complete, thorough, excellent Wisdom. For a full explanation of this verse, see Luk 18:10, etc.

Ye have heard that it was said by them of old time - τοις αρχαιοις, to or by the ancients. By the ancients, we may understand those who lived before the law, and those who lived under it; for murder was, in the most solemn manner, forbidden before, as well as under, the law, Gen 9:5, Gen 9:6.

But it is very likely that our Lord refers here merely to traditions and glosses relative to the ancient Mosaic ordinance; and such as, by their operation, rendered the primitive command of little or no effect. Murder from the beginning has been punished with death; and it is, probably, the only crime that should be punished with death. There is much reason to doubt, whether the punishment of death, inflicted for any other crime, is not in itself murder, whatever the authority may be that has instituted it. God, and the greatest legislators that have ever been in the universe, are of the same opinion. See Montesquieu, Blackstone, and the Marquis Beccaria, and the arguments and testimonies lately produced by Sir Samuel Romilly, in his motion for the amendment of the criminal laws of this kingdom. It is very remarkable, that the criminal code published by Joseph II., late emperor of Germany, though it consists of seventy-one capital crimes, has not death attached to any of them. Even murder, with all intention to rob, is punished only with "imprisonment for thirty years, to lie on the floor, to have no nourishment but bread and water, to be closely chained, and to be publicly whipped once a year, with less than one hundred lashes." See Colquhoun on the Police of the City of London, p. 272.

Whosoever is angry with his brother without a cause - ὁ οργιζομενος - εικη, who is vainly incensed. "This translation is literal; and the very objectionable phrase, without a cause, is left out, εικη being more properly translated by that above." What our Lord seems here to prohibit, is not merely that miserable facility which some have of being angry at every trifle, continually taking offense against their best friends; but that anger which leads a man to commit outrages against another, thereby subjecting himself to that punishment which was to be inflicted on those who break the peace. Εικη, vainly, or, as in the common translation, without a cause, is wanting in the famous Vatican MS. and two others, the Ethiopic, latter Arabic, Saxon, Vulgate, two copies of the old Itala, J. Martyr, Ptolomeus, Origen, Tertullian, and by all the ancient copies quoted by St. Jerome. It was probably a marginal gloss originally, which in process of time crept into the text.

Shall be in danger of the judgment - ενοχος εϚται, shall be liable to the judgment. That is, to have the matter brought before a senate, composed of twenty-three magistrates, whose business it was to judge in cases of murder and other capital crimes. It punished criminals by strangling or beheading; but Dr. Lightfoot supposes the judgment of God to be intended. See at the end of this chapter.

Raca - ריקה from the Hebrew רק rak, to be empty. It signifies a vain, empty, worthless fellow, shallow brains, a term of great contempt. Such expressions were punished among the Gentoos by a heavy fine. See all the cases, Code of Gentoo Laws, chap. 15: sec. 2.

The council - Συνεδριον, the famous council, known among the Jews by the name of Sanhedrin. It was composed of seventy-two elders, six chosen out of each tribe. This grand Sanhedrin not only received appeals from the inferior Sanhedrins, or court of twenty-three mentioned above; but could alone take cognizance, in the first instance, of the highest crimes, and alone inflict the punishment of stoning.

Thou fool - Moreh, probably from מרה marah, to rebel, a rebel against God, apostate from all good. This term implied, among the Jews, the highest enormity, and most aggravated guilt. Among the Gentoos, such an expression was punished by cutting out the tongue, and thrusting a hot iron, of ten fingers breadth, into the mouth of the person who used it. Code of Gentoo Laws, chap. 15: sec. 2. p. 212.

Shall be in danger of hell fire - ενοχος εϚται εις την γεενναν του πυρος, shall be liable to the hell of fire. Our Lord here alludes to the valley of the son of Hinnom, גי הנם Ghi hinom. This place was near Jerusalem, and had been formerly used for those abominable sacrifices, in which the idolatrous Jews had caused their children to pass through the fire to Molech. A particular place in this valley was called Tophet, from תפת tophet, the fire stove, in which some supposed they burnt their children alive to the above idol. See 2Kgs 23:10; 2Chr 28:3; Jer 7:31, Jer 7:32. From the circumstances of this valley having been the scene of those infernal sacrifices, the Jews, in our Savior's time, used the word for hell, the place of the damned. See the word applied in this sense by the Targum, on Rut 2:12; Psa 140:12; Gen 3:24; Gen 15:17. It is very probable that our Lord means no more here than this: if a man charge another with apostasy from the Jewish religion, or rebellion against God, and cannot prove his charge, then he is exposed to that punishment (burning alive) which the other must have suffered, if the charge had been substantiated. There are three kinds of offenses here, which exceed each other in their degrees of guilt. 1st. Anger against a man, accompanied with some injurious act. 2dly. Contempt, expressed by the opprobrious epithet raka, or shallow brains. 3dly. Hatred and mortal enmity, expressed by the term moreh, or apostate, where such apostasy could not be proved.

Now, proportioned to these three offenses were three different degrees of punishment, each exceeding the other in its severity, as the offenses exceeded each other in their different degrees of guilt. 1st. The judgment, the council of twenty-three, which could inflict the punishment of strangling. 2dly. The Sanhedrin, or great council, which could inflict the punishment of stoning. And 3dly. The being burnt alive in the valley of the son of Hinnom. This appears to be the meaning of our Lord.

Now, if the above offenses were to be so severely punished, which did not immediately affect the life of another, how much sorer must the punishment of murder be! Mat 5:21. And as there could not be a greater punishment inflicted than death, in the above terrific forms, and this was to be inflicted for minor crimes; then the punishment of murder must not only have death here, but a hell of fire in the eternal world, attached to it. It seems that these different degrees of guilt, and the punishment attached to each, had not been properly distinguished among the Jews. Our Lord here calls their attention back to them, and gives then to understand, that in the coming world there are different degrees of punishment prepared for different degrees of vice; and that not only the outward act of iniquity should be judged and punished by the Lord, but that injurious words, and evil passions, should all meet their just recompense and reward. Murder is the most punishable of all crimes, according to the written law, in respect both of our neighbors and civil society. But he who sees the heart, and judges it by the eternal law, punishes as much a word or a desire, if the hatred whence they proceed be complete and perfected. Dr. Lightfoot has some curious observations on this passage in the preface to his Harmony of the Evangelists. See his works, vol. ii., and the conclusion of this chapter.

Therefore if thou bring thy gift - Evil must be nipped in the bud. An unkind thought of another may be the foundation of that which leads to actual murder. A Christian, properly speaking, cannot be an enemy to any man; nor is he to consider any man his enemy, without the fullest evidence: for surmises to the prejudice of another can never rest in the bosom of him who has the love of God in his heart, for to him all men are brethren. He sees all men as children of God, and members of Christ, or at least capable of becoming such. If a tender forgiving spirit was required, even in a Jew, when he approached God's altar with a bullock or a lamb, how much more necessary is this in a man who professes to be a follower of the Lamb of God; especially when he receives the symbols of that Sacrifice which was offered for the life of the world, in what is commonly called the sacrament of the Lord's supper!

Leave there thy gift before the altar - This is as much as to say, "Do not attempt to bring any offering to God while thou art in a spirit of enmity against any person; or hast any difference with thy neighbor, which thou hast not used thy diligence to get adjusted." It is our duty and interest, both to bring our gift, and offer it too; but God will not accept of any act of religious worship from us, while any enmity subsists in our hearts towards any soul of man; or while any subsists in our neighbor's heart towards us, which we have not used the proper means to remove. A religion, the very essence of which is love, cannot suffer at its altars a heart that is revengeful and uncharitable, or which does not use its utmost endeavors to revive love in the heart of another. The original word, δωρον, which we translate gift, is used by the rabbins in Hebrew letters דורון doron, which signifies not only a gift, but a sacrifice offered to God. See several proofs in Schoettgen.

Then come and offer thy gift - Then, when either thy brother is reconciled to thee, or thou hast done all in thy power to effect this reconciliation. My own obstinacy and uncharitableness must render me utterly unfit to receive any good from God's hands, or to worship him in an acceptable manner; bat the wickedness of another can be no hinderance to me, when I have endeavored earnestly to get it removed, though without effect.

Agree with thine adversary quickly - Adversary, αντιδικος, properly a plaintiff in law - a perfect law term. Our Lord enforces the exhortation given in the preceding verses, from the consideration of what was deemed prudent in ordinary law-suits. In such cases, men should make up matters with the utmost speed, as running through the whole course of a law-suit must not only be vexatious, but be attended with great expense; and in the end, though the loser may be ruined, yet the gainer has nothing. A good use of this very prudential advice of our Lord is this: Thou art a sinner; God hath a controversy with thee. There is but a step between thee and death. Now is the accepted time. Thou art invited to return to God by Christ Jesus. Come immediately at his call, and he will save thy soul. Delay not! Eternity is at hand; and if thou die in thy sins, where God is thou shalt never come.

Those who make the adversary, God; the judge, Christ; the officer, Death; and the prison, Hell, abuse the passage, and highly dishonor God.

The uttermost farthing - Κοδραντην. The rabbins have this Greek word corrupted into קרדיונטסס kordiontes, and קונטריק, kontrik, and say, that two פרוטות prutoth make a kontarik, which is exactly the same with those words in Mar 12:42, λεπτα δυο, ο εστι κοδραντης, two mites, which are one farthing. Hence it appears that the λεπτον lepton was the same as the prutah. The weight of the prutah was half a barley-corn, and it was the smallest coin among the Jews, as the kodrantes, or farthing, was the smallest coin among the Romans. If the matter issue in law, strict justice will be done, and your creditor be allowed the fullness of his just claim; but if; while you are on the way, going to the magistrate, you come to a friendly agreement with him, he will relax in his claims, take a part for the whole, and the composition be, in the end, both to his and your profit.

This text has been considered a proper foundation on which to build not only the doctrine of a purgatory, but also that of universal restoration. But the most unwarrantable violence must be used before it can be pressed into the service of either of the above antiscriptural doctrines. At the most, the text can only be considered as a metaphorical representation of the procedure of the great Judge; and let it ever be remembered, that by the general consent of all (except the basely interested) no metaphor is ever to be produced in proof of any doctrine. In the things that concern our eternal salvation, we need the most pointed and express evidence on which to establish the faith of our souls.

Ye have heard that it was said by them of old - By the ancients, τοις αρχαιοις, is omitted by nearly a hundred MSS., and some of them of the very greatest antiquity and authority; also by the Coptic, Ethiopic, Armenian, Gothic, and Sclavonian versions; by four copies of the old Itala; and by Origen, Cyril, Theophylact, Euthymius, and Hilary. On this authority Wetstein and Griesbach have left it out of the text.

Whosoever looketh on a woman to lust after her - Επιθυμησαι αυτην, earnestly to covet her. The verb, επιθυμεω, is undoubtedly used here by our Lord, in the sense of coveting through the influence of impure desire. The word is used in precisely the same sense, on the same subject, by Herodotus, book the first, near the end. I will give the passage, but I dare not translate it. To the learned reader it will justify my translation, and the unlearned must take my word. Της ΕΠΙΘΥΜΗΣΕΙ γυναικος Μασσαγετης ανηρ, μισγεται αδεως, Raphelius, on this verse, says, επιθυμειν hoc loco, est turpi cupiditate mulieris potiundae flagrare. In all these eases, our blessed Lord points out the spirituality of the law; which was a matter to which the Jews paid very little attention. Indeed it is the property of a Pharisee to abstain only from the outward crime. Men are very often less inquisitive to know how far the will of God extends, that they may please him in performing it, than they are to know how far they may satisfy their lusts without destroying their bodies and souls, utterly, by an open violation of his law.

Hath committed adultery with her already in his heart - It is the earnest wish or desire of the soul, which, in a variety of cases, constitutes the good or evil of an act. If a man earnestly wish to commit an evil, but cannot, because God puts time, place, and opportunity out of his power, he is fully chargeable with the iniquity of the act, by that God who searches and judges the heart. So, if a man earnestly wish to do some kindness, which it is out of his power to perform, the act is considered as his; because God, in this case, as in that above, takes the will for the deed. If voluntary and deliberate looks and desires make adulterers and adulteresses, how many persons are there whose whole life is one continued crime! whose eyes being full of adultery, they cannot cease from sin, 2Pet 2:14. Many would abhor to commit one external act before the eyes of men, in a temple of stone; and yet they are not afraid to commit a multitude of such acts in the temple of their hearts, and in the sight of God!

Pluck it out - cut it off - We must shut our senses against dangerous objects, to avoid the occasions of sin, and deprive ourselves of all that is most dear and profitable to us, in order to save our souls, when we find that these dear and profitable things, however innocent in themselves, cause us to sin against God.

It is profitable for thee that one of thy members - Men often part with some members of the body, at the discretion of a surgeon, that they may preserve the trunk, and die a little later; and yet they will not deprive themselves of a look, a touch, a small pleasure, which endanger the eternal death of the soul. It is not enough to shut the eye, or stop the hand; the one must be plucked out, and the other cut off. Neither is this enough, we must cast them both from us. Not one moment's truce with an evil passion, or a sinful appetite. If you indulge them, they will gain strength, and you shall be ruined. The rabbins have a saying similar to this: "It is better for thee to be scorched with a little fire in this world, than to be burned with a devouring fire in the world to come."

Whosoever shall put away his wife - The Jewish doctors gave great license in the matter of divorce. Among them, a man might divorce his wife if she displeased him even in the dressing of his victuals!

Rabbi Akiba said, "If any man saw a woman handsomer than his own wife, he might put his wife away; because it is said in the law, If she find not favor in his eyes." Deu 24:1.

Josephus, the celebrated Jewish historian, in his Life, tells us, with the utmost coolness and indifference, "About this time I put away my wife, who had borne me three children, not being pleased with her manners."

These two cases are sufficient to show to what a scandalous and criminal excess this matter was carried among the Jews. However, it was allowed by the school of Shammai, that no man was to put away his wife unless for adultery. The school of Hillel gave much greater license.

A writing of divorcement - The following is the common form of such a writing. See Maimonides and Lightfoot. "On the day of the week A. in the month B. in the year C. from the beginning of the world, according to the common computation in the province of D., I, N. the son of N. by whatever name I am called, of the city E. with entire consent of mind, and without any compulsion, have divorced, dismissed, and expelled thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. who wast heretofore my wife: but now I have dismissed thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. so as to be free, and at thine own disposal, to marry whomsoever thou pleasest, without hinderance from any one, from this day for ever. Thou art therefore free for any man. Let this be thy bill of divorce from me, a writing of separation and expulsion, according to the law of Moses and Israel.

Reuben, son of Jacob, Witness.

Eliezar, son of Gilead, Witness."

God permitted this evil to prevent a greater; and, perhaps, to typify his repudiating the Jews, who were his first spouse.

Saving for the cause of fornication - Λογου πορνειας, on account of whoredom. As fornication signifies no more than the unlawful connection of unmarried persons, it cannot be used here with propriety, when speaking of those who are married. I have therefore translated λογου πορνειας, on account of whoredom. It does not appear that there is any other case in which Jesus Christ admits of divorce. A real Christian ought rather to beg of God the grace to bear patiently and quietly the imperfections of his wife, than to think of the means of being parted from her. "But divorce was allowed by Moses;" yes, for the hardness of their hearts it was permitted: but what was permitted to an uncircumcised heart among the Jews, should not serve for a rule to a heart in which the love of God has been shed abroad by the Holy Spirit. Those who form a matrimonial connection in the fear and love of God, and under his direction, will never need a divorce. But those who marry as passion or money lead the way, may be justly considered adulterers and adulteresses as long as they live.

Thou shalt not forswear thyself - They dishonor the great God, and break this commandment, who use frequent oaths and imprecations, even in reference to things that are true; and those who make vows and promises, which they either cannot perform, or do not design to fulfill, are not less criminal. Swearing in civil matters is become so frequent, that the dread and obligation of an oath are utterly lost in it. In certain places, where oaths are frequently administered, people have been known to kiss their thumb or pen, instead of the book, thinking thereby to avoid the sin of perjury; but this is a shocking imposition on their own souls. See the notes on Deu 4:26; Deu 6:13.

Perform unto the Lord thine oaths - The morality of the Jews on this point was truly execrable: they maintained, that a man might swear with his lips, and annul it in the same moment in his heart. Rab. Akiba is quoted as an example of this kind of swearing. See Schoettgen.

Neither by heaven, etc. - It was a custom among the Scythians, when they wished to bind themselves in the most solemn manner, to swear by the king's throne; and if the king was at any time sick, they believed it was occasioned by some one's having taken the oath falsely. Herod. l. iv.

Who is there among the traders and people of this world who obey this law? A common swearer is constantly perjuring himself: such a person should never be trusted. When we make any promise contrary to the command of God, taking, as a pledge of our sincerity, either God, or something belonging to him, we engage that which is not ours, without the Master's consent. God manifests his glory in heaven, as upon his throne; he imprints the footsteps of his perfections upon the earth, his footstool; and shows that his holiness and his grace reign in his temple as the place of his residence. Let it be our constant care to seek and honor God in all his works.

Neither shalt thou swear by thy head - For these plain reasons: 1st. God commands thee not to do it. 2dly. Thou hast nothing which is thy own, and thou shouldst not pledge another's property. 3dly. It never did, and never can, answer any good purpose. And 4thly. Being a breach of the law of God, it is the way to everlasting misery.

Let your communication be, Yea, yea; Nay, nay - That is, a positive affirmation, or negation, according to your knowledge of the matter concerning which you are called to testify. Do not equivocate; mean what you assert, and adhere to your assertion. Hear what a heathen says on this subject: - Εχθρος γαρ μοι κεινος ὁμως αιδαο πυλησιν, Ος χ'ετερον μεν κευθει ενι φρεσιν, αλλο δε βαζει.

Hom. Il. ix. 312 "He whose words agree not with his private thoughts is as detestable to me as the gates of hell."

See on Joshua 2 (note) at the end.

See the subject of swearing particularly considered in the note at the conclusion of Deuteronomy 6 (note).

Whatsoever is more than these - That is, more than a bare affirmation or negation, according to the requirements of Eternal Truth, cometh of evil; or, is of the wicked one - εκ του πονηρου εϚιν, i.e. the devil, the father of superfluities and lies. One of Selden's MSS. and Gregory Nyssen, a commentator of the fourth century, have εκ του διαβολου εϚιν, is of the devil.

That the Jews were notoriously guilty of common swearing, for which our Lord particularly reprehends them, and warns his disciples against, and that they swore by heaven, by earth, by Jerusalem, by their head, etc., the following extracts, made by Dr. Lightfoot from their own writings, amply testify: - "It was customary and usual among them to swear by the creatures. 'If any swear by heaven, by earth, by the sun, etc., although the mind of the swearer be, under these words, to swear by Him who created them, yet this is not an oath. Or, if any swear by some of the prophets, or by some of the books of the Scripture, although the sense of the swearer be to swear by Him that sent that prophet, or that gave that book, nevertheless, this is not an oath. Maimonides.' "If any adjure another by heaven or earth, he is not guilty. Talmud. "They swore by Heaven, השמים כן הוא hashshamayim, ken hu, 'By heaven, so it is.' Bab. Berac. "They swore by the Temple. 'When turtles and young pigeons were sometimes sold at Jerusalem for a penny of gold, Rabban Simeon ben Gamaliel said, המעו הוה By this habitation (that is, by this Temple) I will not rest this night, unless they be sold for a penny of silver.' Cherituth, cap. i. "R. Zechariah ben Ketsab said, המעו הוה 'By this Temple, the hand of the woman departed not out of my hand.'

R. Jochanan said, היכלא 'By the Temple, it is in our hand, etc.' Ketuboth and Bab. Kidushin. "Bava ben Buta swore by the Temple in the end of the tract Cherithuth, and Rabban Simeon ben Gamaliel in the beginning, וזה מנהג כישראל And so was the custom in Israel. - Note this, so was the custom.

Jucas. fol. 56. "They swore by the city Jerusalem. R. Judah saith, 'He that saith, By Jerusalem, saith nothing, unless with an intent purpose he shall vow towards Jerusalem.' Where also, after two lines coming between those forms of swearing and vowing, are added, ירושלם לירושלם בירושלם היכל להיכל בהיכל 'Jerusalem, For Jerusalem, By Jerusalem. - The Temple, For the temple, By the temple. - The Altar, For the altar, By the altar. - The Lamb, For the Lamb, By the Lamb. - The Chambers of the Temple, For the chambers of the temple, By the chambers of the temple. - The Word, For the Word, By the Word. - The Sacrifices on Fire, For the sacrifices on fire, By the sacrifices on fire. - The Dishes, For the dishes, By the dishes. - By all these things, that I will do this to you.' Tosapht. ad. Nedarim. "They swore by their own Heads. 'One is bound to swear to his neighbor, and he saith, ריד לי כתיי ראשך Vow (or swear) to me by the life of thy head, etc. Sanhedr. cap. 3. "One of the holiest of their precepts relative to swearing was this: 'Be not much in oaths, although one should swear concerning things that are true; for in much swearing it is impossible not to profane.' Tract. Demai." - See Lightfoot's Works, vol. ii. p. 149.

They did not pretend to forbid All common swearing, but only what they term Much. A Jew might swear, but he must not be too abundant in the practice. Against such permission, our Lord opposes his Swear Not At All! He who uses any oath, except what he is solemnly called by the magistrate to make, so far from being a Christian, he does not deserve the reputation, either of decency or common sense. In some of our old elementary books for children, we have this good maxim: "Never swear: for he that swears will lie; and he that lies will steal; and, if so, what bad things will he not do!" Reading Made Easy.

An eye for an eye - Our Lord refers here to the law of retaliation mentioned See Exo 21:24, (see the note there, and see Lev 24:20 (note)), which obliged the offender to suffer the same injury he had committed. The Greeks and Romans had the same law. So strictly was it attended to at Athens, that if a man put out the eye of another who had but one, the offender was condemned to lose both his eyes, as the loss of one would not be an equivalent misfortune. It seems that the Jews had made this law (the execution of which belonged to the civil magistrate) a ground for authorizing private resentments, and all the excesses committed by a vindictive spirit. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians.

Resist not evil - Or, the evil person. So, I am fully persuaded, τω πονηρω ought to be translated. Our Lord's meaning is, "Do not repel one outrage by another." He that does so makes himself precisely what the other is, a wicked person.

Turn to him the other also - That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. But these exhortations belong to those principally who are persecuted for righteousness' sake. Let such leave the judgment of their cause to Him for whose sake they suffer. The Jews always thought that every outrage should be resented; and thus the spirit of hatred and strife was fostered.

And if any man will sue thee at the law - Every where our blessed Lord shows the utmost disapprobation of such litigations as tended to destroy brotherly kindness and charity. It is evident he would have his followers to suffer rather the loss of all their property than to have recourse to such modes of redress, at so great a risk. Having the mind averse from contentions, and preferring peace and concord to temporal advantages, is most solemnly recommended to all Christians. We are great gainers when we lose only our money, or other property, and risk not the loss of our souls, by losing the love of God and man.

Coat - Χιτωνα, upper garment. - Cloke, ἱματιον, under garment. What we call strait coat, and great coat. - See on Luk 6:29 (note).

Shall compel thee to go a mile, go with him twain. - αγγαρευσει. This word is said to be derived from the Persians, among whom the king's messengers, or posts, were called Αγγαποι, or angari. This definition is given both by Hesychius and Suidas.

The Persian messengers had the royal authority for pressing horses, ships, and even men, to assist them in the business on which they were employed. These angari are now termed chappars, and serve to carry despatches between the court and the provinces. When a chappar sets out, the master of the horse furnishes him with a single horse; and, when that is weary, he dismounts the first man he meets, and takes his horse. There is no pardon for a traveler that refuses to let a chappar have his horse, nor for any other who should deny him the best horse in his stable. See Sir J. Chardin's and Hanway's Travels. For pressing post horses, etc., the Persian term is Sukhreh geriften. I find no Persian word exactly of the sound and signification of Αγγαρος; but the Arabic agharet signifies spurring a horse, attacking, plundering, etc. The Greek word itself is preserved among the rabbins in Hebrew characters, אנגריא angaria, and it has precisely the same meaning: viz. to be compelled by violence to do any particular service, especially of the public kind, by the king's authority. Lightfoot gives several instances of this in his Horae Talmudicae.

We are here exhorted to patience and forgiveness:

First, When we receive in our persons all sorts of insults and affronts, Mat 5:39.

Secondly, When we are despoiled of our goods, Mat 5:40.

Thirdly, When our bodies are forced to undergo all kinds of toils, vexations, and torments, Mat 5:41.

The way to improve the injustice of man to our own advantage, is to exercise under it meekness, gentleness, and long-suffering, without which disposition of mind, no man can either be happy here or hereafter; for he that avenges himself must lose the mind of Christ, and thus suffer an injury ten thousand times greater than he can ever receive from man. Revenge, at such an expense, is dear indeed.

Give to him that asketh thee, and from him that would borrow - To give and lend freely to all who are in need, is a general precept from which we are only excused by our inability to perform it. Men are more or less obliged to it as they are more or less able, as the want is more or less pressing, as they are more or less burthened with common poor, or with necessitous relatives. In all these matters, both prudence and charity must be consulted. That God, who makes use of the beggar's hand to ask our charity, is the same from whom we ourselves beg our daily bread: and dare we refuse Him! Let us show at least mildness and compassion, when we can do no more; and if we cannot or will not relieve a poor man, let us never give him an ill word nor an ill look. If we do not relieve him, we have no right to insult him.

To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal footing. A rich man is one of God's stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Generosity is godlike; but justice has ever, both in law and Gospel, the first claim.

A loan is often more beneficial than an absolute gift: first, because it flatters less the vanity of him who lends; secondly, it spares more the shame of him who is in real want; and, thirdly, it gives less encouragement to the idleness of him who may not be very honest. However, no advantage should be taken of the necessities of the borrower: he who does so is, at least, half a murderer. The lending which our Lord here inculcates is that which requires no more than the restoration of the principal in a convenient time: otherwise to live upon trust is the sure way to pay double.

Thou shalt love thy neighbor, and hate thine enemy - Instead of πλησιον neighbor, the Codex Graevii, a MS. of the eleventh century, reads φιλον friend. Thou shalt love thy friend, and hate thine enemy. This was certainly the meaning which the Jews put on it: for neighbor, with them, implied those of the Jewish race, and all others were, considered by them as natural enemies. Besides, it is evident that πλησιον, among the Hellenistic Jews, meant friend merely: Christ uses it precisely in this sense in Luk 10:36, in answer to the question asked by a certain lawyer, Mat 5:29. Who of the three was neighbor (πλησιον friend) to him who fell among the thieves? He who showed him mercy; i.e. he who acted the friendly part. In Hebrew, רע reâ, signifies friend, which word is translated πλησιον by the Lxx. in more than one hundred places. Among the Greeks it was a very comprehensive term, and signified every man, not even an enemy excepted, as Raphelius, on this verse, has shown from Polybius. The Jews thought themselves authorized to kill any Jew who apostatized; and, though they could not do injury to the Gentiles, in whose country they sojourned, yet they were bound to suffer them to perish, if they saw them in danger of death. Hear their own words: "A Jew sees a Gentile fall into the sea, let him by no means lift him out; for it is written, Thou shalt not rise up against the blood of thy neighbor: - but this is not thy neighbor." Maimon. This shows that by neighbor they understood a Jew; one who was of the same blood and religion with themselves.

Love your enemies - This is the most sublime piece of morality ever given to man. Has it appeared unreasonable and absurd to some? It has. And why? Because it is natural to man to avenge himself, and plague those who plague him; and he will ever find abundant excuse for his conduct, in the repeated evils he receives from others; for men are naturally hostile to each other. Jesus Christ design's to make men happy. Now he is necessarily miserable who hates another. Our Lord prohibits that only which, from its nature, is opposed to man's happiness. This is therefore one of the most reasonable precepts in the universe. But who can obey it? None but he who has the mind of Christ. But I have it not. Seek it from God; it is that kingdom of heaven which Christ came to establish upon earth. See on Mat 3:2 (note). This one precept is a sufficient proof of the holiness of the Gospel, and of the truth of the Christian religion. Every false religion flatters man, and accommodates itself to his pride and his passions. None but God could have imposed a yoke so contrary to self-love; and nothing but the supreme eternal love can enable men to practice a precept so insupportable to corrupt nature. Sentiments like this are found among Asiatic writers, and in select cases were strongly applied; but as a general command this was never given by them, or any other people. It is not an absolute command in any of the books which they consider to be Divinely inspired. Sir William Jones lays by far too much stress on the casual introduction of such sentiments as this in the Asiatic writers. See his Works, vol. i. p. 168, where the sentiment is connected with circumstances both extravagant and unnatural; and thus it is nullified by the pretended recommendation.

Bless them that curse you - Ευλογειτε, give them good words for their bad words. See the note on Gen 2:3.

Do good to them that hate you - Give your enemy every proof that you love him. We must not love in tongue, but in deed and in truth.

Pray for them which despitefully use you - Επηρεαζοντων from επι against, and Αρης Mars, the heathen god of war. Those who are making continual war upon you, and constantly harassing and calumniating you. Pray for them - This is another exquisitely reasonable precept. I cannot change that wicked man's heart; and while it is unchanged he will continue to harass me: God alone can change it: then I must implore him to do that which will at once secure the poor man's salvation, and contribute so much to my own peace.

And persecute you - Διωκοντων, those who press hard on and pursue you with hatred and malice accompanied with repeated acts of enmity.

In this verse our Lord shows us that a man may be our enemy in three different ways.

First, in his heart, by hatred.

Secondly, in his words by cursing or using direful imprecations (καταρωμενους) against us.

Thirdly, in his actions, by continually harassing and abusing us.

He shows us also how we are to behave to those.

The hatred of the first we are to meet with love.

The cursings or evil words of the second, we are to meet with good words and blessings.

And the repeated injurious acts of the third, we are to meet with continual prayer to God for the man's salvation.

That ye may be the children of your Father - Instead of ὑιοι children, some MSS., the latter Persic version, and several of the primitive fathers, read ὃμοιοι, that ye may be like to, or resemble, your Father who is in heaven. This is certainly our Lord's meaning. As a man's child is called his, because a partaker of his own nature, so a holy person is said to be a child of God, because he is a partaker of the Divine nature.

He maketh his sun to rise on the evil - "There is nothing greater than to imitate God in doing good to our enemies. All the creatures of God pronounce the sentence of condemnation on the revengeful: and this sentence is written by the rays of the sun, and with the drops of rain, and indeed by all the natural good things, the use of which God freely gives to his enemies." If God had not loved us while we were his enemies, we could never have become his children: and we shall cease to be such, as soon as we cease to imitate him.

For if ye love them which love you - He who loves only his friends, does nothing for God's sake. He who loves for the sake of pleasure or interest, pays himself. God has no enemy which he hates but sin; we should have no other.

The publicans - That is, tax-gatherers, τελωναι, from τελος a tax, and ωνεομαι I buy or farm. A farmer or collector of the taxes or public revenues. Of these there were two classes; the superior, who were Romans of the equestrian order; and the inferior, those mentioned in the Gospels, who it appears were mostly Jews.

This class of men was detestable among the Romans, the Greeks, and the Jews, for their intolerable rapacity and avarice. They were abhorred in an especial manner by the Jews, to whom the Roman government was odious: these, assisting in collecting the Roman tribute, were considered as betrayers of the liberties of their country, and abettors of those who enslaved it. They were something like the tythe-farmers of certain college-livings in some counties of England, as Lancashire, etc. - a principal cause of the public burthens and discontent. One quotation, of the many produced by Kypke, will amply show in what detestation they were held among the Greeks. Theocritus being asked, Which of the wild beasts were the most cruel? answered, Εν μεν τοις ορεσιν αρκτοι και λεοντες· εν δε ταις πολεσιν, ΤΕΛΩΝΑΙ και συκοφανται. Bears and lions, in the mountains; and Tax-Gatherers and calumniators, in cities.

And if ye salute your brethren only - Instead of αδελφους brethren, upwards of one hundred MSS., and several of them of great authority and antiquity, have φιλους friends. The Armenian Slavonic, and Gothic versions, with the later Syriac, and some of the primitive fathers, agree in this reading. I scarcely know which to prefer; as brother is more conformable to the Jewish mode of address, it should be retained in the text: the other reading, however, tends to confirm that of the Codex Graevii on Mat 5:43.

On the subject of giving and receiving salutations in Asiatic countries, Mr. Harmer, Observat. vol. ii. p. 327, etc., edit. 1808, has collected much valuable information: the following extract will be sufficient to elucidate our Lord's meaning. "Dr. Doddridge supposes that the salutation our Lord refers to, Mat 5:47, If ye salute your brethren only, what do ye more than others? do not even the publicans so? means embracing, though it is a different word. I would observe, that it is made use of in the Septuagint to express that action of endearment; and which is made use of by an apocryphal writer, (Ecclus. 30:19), whereas, the word we translate salute is of a much more general nature: this, I apprehend, arose from his being struck with the thought, that it could never be necessary to caution his disciples, not to restrain the civilities of a common salutation to those of their own religious party. Juvenal, when he satirizes the Jews of the apostolic age for their religious opinions, and represents them as unfriendly, and even malevolent, to other people, Sat. xiv., and when he mentions their refusing to show travelers the way, Non monstrare vias, etc., or to point out to them where they might find water to drink when thirsty with journeying, takes no notice of their not saluting those of another nation; yet there is no reason to believe, from these words of Christ, that many of them at least would not, and that even a Jewish publican received no salutations from one of his own nation, excepting brother publicans. "Nor shall we wonder at this, or think it requisite to suppose the word we translate salute (ασπαζομαι) and which certainly, sometimes at least, signifies nothing more than making use of some friendly words upon meeting with people, must here signify something more particular, since we find some of the present inhabitants of the east seem to want this admonition of our Lord. 'When the Arabs salute one another,' according to Niebuhr, 'it is generally in these terms, Salam aleikum, Peace be with you; in speaking which words they lay the right hand on the heart. The answer is, Aleikum essalam, With you be peace. Aged people are inclined to add to these words, And the mercy and blessing of God. The Mohammedans of Egypt and Syria never salute a Christian in this manner; they content themselves with saying to them, Good day to you; or, Friend, how do you do? The Arabs of Yemen, who seldom see any Christians, are not so zealous but that sometimes they will give them the Salam aleikum.' "Presently after he says: 'For a long time I thought the Mohammedan custom, of saluting Christians in a different manner from that made use of to those of their own profession, was an effect of their pride and religious bigotry. I saluted them sometimes with the Salam aleikum, and I had often only the common answer. At length I observed in Natolia, that the Christians themselves might probably be the cause that Mohammedans did not make the same return to their civilities that they did to those of their own religion. For the Greek merchants, with whom I traveled in that country, did not seem pleased with my saluting Mohammedans in the Mohammedan manner. And when they were not known to be Christians, by those Turks whom they met with in their journeying, (it being allowed Christian travelers in these provinces to wear a white turban, Christians in common being obliged to wear the sash of their turbans white striped with blue, that banditti might take them at a distance for Turks, and people of courage), they never answered those that addressed them with the compliment of Salam aleikum. One would not, perhaps, suspect that similar customs obtain in our times, among Europeans: but I find that the Roman Catholics of some provinces of Germany never address the Protestants that live among them with the compliment Jesus Christ be praised; and, when such a thing happens by mistake, the Protestants do not return it after the manner in use among Catholics, For ever and ever. Amen!' "After this, the words of our Lord in the close of the fifth of Matthew want no farther commentary. The Jews would not address the usual compliment of Peace be to you, to either heathens or publicans; the publicans of the Jewish nation would use it to their countrymen that were publicans, but not to heathens; though the more rigid Jews would not do it to them, any more than to heathens: our Lord required his disciples to lay aside the moroseness of Jews, and express more extensive benevolence in their salutations. There seems to be nothing of embracing thought of in this case, though that, doubtless, was practised anciently among relations, and intimate friends, as it is among modern Asiatics."

If not to salute be a heathenish indifference, to hide hatred under outward civilities is a diabolic treachery. To pretend much love and affection for those for whom we have neither - to use towards them complimentary phrases, to which we affix no meaning, but that they mean, nothing, is highly offensive in the sight of that God by whom actions are weighed and words judged.

Do not - the publicans - Τελωναι, - but εθνικοι heathens, is adopted by Griesbach, instead of τελωναι, on the authority of Codd. Vatican. &Bezae, and several others; together with the Coptic, Syriac later, and Syriac Jerusalem; two Arabic, Persic, Slavonic; all the Itala but one; Vulgate, Saxon, and several of the primitive fathers.

Be ye therefore perfect - as your Father - God himself is the grand law, sole giver, and only pattern of the perfection which he recommends to his children. The words are very emphatic, εσεσθε ουν υμεις τελειοι, Ye shall be therefore perfect - ye shall be filled with the spirit of that God whose name is Mercy, and whose nature is love. God has many imitators of his power, independence, justice, etc., but few of his love, condescension, and kindness. He calls himself Love, to teach us that in this consists that perfection, the attainment of which he has made both our duty and privilege: for these words of our Lord include both a command and a promise. "Can we be fully saved from sin in this world?" is an important question, to which this text gives a satisfactory answer: "Ye shall be perfect, as your Father, who is in heaven, is perfect." - As in his infinite nature there is no sin, nothing but goodness and love, so in your finite nature there shall dwell no sin, for the law of the spirit of life in Christ Jesus shall make you free from the law of sin and death, Rom 8:2. God shall live in, fill, and rule your hearts; and, in what He fills and influences, neither Satan nor sin can have any part. If men, slighting their own mercies, cry out, This is impossible! - whom does this arguing reprove - God, who, on this ground, has given a command, the fulfillment of which is impossible. "But who can bring a clean out of an unclean thing?" God Almighty - and, however inveterate the disease of sin may be, the grace of the Lord Jesus can fully cure it; and who will say, that he who laid down his life for our souls will not use his power completely to effect that salvation which he has died to procure. "But where is the person thus saved?" Wherever he is found who loves God with all his heart, soul, mind, and strength, and his neighbor as himself; and, for the honor of Christianity and its Author, may we not hope there are many such in the Church of God, not known indeed by any profession of this kind which they make, but by a surer testimony, that of uniformly holy tempers, piety to God, and beneficence to man?

Dr. Lightfoot is not perfectly satisfied with the usual mode of interpreting the 22nd verse of this chapter. I subjoin the substance of what he says. Having given a general exposition of the word brother, which the Jews understood as signifying none but an Israelite - ενοχος, which we translate is in danger of, and which he shows the Jews used to signify, is exposed to, merits, or is guilty of - and the word gehenna, hell - fire, which he explains as I have done above, he comes to the three offenses, and their sentences.

The First is causeless anger, which he thinks too plain to require explanation; but into the two following he enters in considerable detail: - "The Second. Whosoever shall say to his brother, 'Racha,' a nickname, or scornful title usual, which they disdainfully put one upon another, and very commonly; and therefore our Savior has mentioned this word, the rather because it was of so common use among them. Take these few examples: - "A certain man sought to betake himself to repentance (and restitution). His wife said to him, 'Rekah, if thou make restitution, even thy girdle about thee is not thine own, etc.' Tanchum, fol. 5. "Rabbi Jochanan was teaching concerning the building of Jerusalem with sapphires and diamonds, etc. One of his scholars laughed him to scorn. But afterwards, being convinced of the truth of the thing, he saith to him, 'Rabbi, do thou expound, for it is fit for thee to expound: as thou saidst, so have I seen it.' he saith to him, 'Rekah, hadst thou not seen, thou wouldst not have believed, etc.' Midras Tillin, fol. 38, col. 4. "To what is the thing like? To a king of flesh and blood, who took to wife a king's daughter: he saith to her, 'Wait and fill me a cup;' but she would not: whereupon he was angry, and put her away; she went, and was married to a sordid fellow; and he saith to her, 'Wait, and fill me a cup;' she said unto him, 'Rekah, I am a king's daughter, etc.' Idem in Psa 137:1-9. "A Gentile saith to an Israelite, 'I have a choice dish for thee to eat of.' He saith, 'What is it ?' He answers, 'Swine's flesh.' he saith to him, 'Rekah, even what you kill of clean beasts is forbidden us, much more this.' Tanchum, fol. 18, col. 4. "The Third offense is to say to a brother, 'Thou fool,' which, how to distinguish from racha, which signifies an empty fellow, were some difficulty, but that Solomon is a good dictionary here for us, who takes the term continually here for a wicked wretch and reprobate, and in opposition to spiritual wisdom: so that in the first clause is condemned causeless anger; in the second, scornful taunting and reproaching of a brother; and, in the last, calling him a reprobate and wicked, or uncharitably censuring his spiritual and eternal estate. And this last does more especially hit the scribes and Pharisees, who arrogated to themselves only to be called חכמים chocamim, wise men, but of all others they had this scornful and uncharitable opinion, 'This people, that knoweth not the law, is cursed,' Joh 7:49. "And now for the penalties denounced upon these offenses, let us look upon them, taking notice of these two traditions of the Jews, which our Savior seems to face, and to contradict. "1st. That they accounted the command, Thou shalt not kill, to aim only at actual murder. So that in their collecting the six hundred and thirteen precepts out of the law, they understand that command to mean but this: 'That one should not kill an Israelite,' and accordingly they allotted this only violation of it to judgments; against this wild gloss and practice, he speaks in the first clause: Ye have heard it said, Thou shalt not kill, and he that killeth, or committeth actual murder, is liable to judgment, and ye extend the violation of that command no farther; but I say to you, that causeless anger against thy brother is a violation of that command, and even that maketh a man liable to judgment. 2nd. They allotted that murder only to be judged by the council, or Sanhedrin, that was committed by a man in propria persona: let them speak their own sense, etc. Talm. in Sanhedrin, per. 9. "'Any one that kills his neighbor with his hand, as if he strike him with a sword, or with a stone that kills him, or strangle him till he die, or burn him in the fire, seeing that he kills him any how in his own person, lo! such a one must be put to death by the Sanhedrin; but he that hires another to kill his neighbor, or that sends his servants, and they kill him, or that violently thrusts him before a lion, or the like, and the beast kills him - any one of these is a shedder of blood, and the guilt of shedding of blood is upon him, and he is liable to death by the hand of Heaven, but he is not to be put to death by the Sanhedrin. And whence is the proof that it must be thus! Because it is said, He that sheddeth man's blood, by man shall his blood be shed. This is he that slays a man himself, and not by the hand of another. Your blood of your lives will I require. This is he that slays himself. At the hand of every beast will I require it. This is he that delivers up his neighbor before a beast to be rent in pieces. At the hand of man, even at the hand of every man's brother, will I require the life of man. This is he that hires others to kill his neighbor: In this interpretation, requiring is spoken of all the three; behold, their judgment is delivered over to Heaven (or God). And all these man-slayers and the like, who are not liable to death by the Sanhedrin, if the king of Israel will slay them by the judgment of the kingdom, and the law of nations, he may, etc.' Maym. ubi supr. per. 2. "You may observe in these wretched traditions a twofold killing, and a twofold judgment: a man's killing another in his own person, and with his own hand, and such a one liable to the judgment of the Sanhedrin, to be put to death by them, as a murderer; and a man that killed another by proxy, not with his own hand, not hiring another to kill him, or turning a beast or serpent upon him to kill him. This man is not to be judged and executed by the Sanhedrin, but, referred and reserved only to the judgment of God. So that we see plainly, from hence, in what sense the word judgment is used in the latter end of the preceding verse, and the first clause of this, namely, not for the judgment of any one of the Sanhedrins, as it is commonly understood, but for the judgment of God. In the former verse, Christ speaks their sense, and in the first clause of this, his own, in application to it. Ye have heard it said, that any man that kills is liable to the judgment of God; but I say unto you, that he that is but angry with his brother without a cause is liable to the judgment of God. You have heard it said, that he only that commits murder with his own hand is liable to the council, or Sanhedrin, as a murderer; but I say unto you, that he that but calls his brother racha, as common a word as ye make it, and a thing of nothing, he is liable to be judged by the Sanhedrin. "Lastly, he that saith to his brother, Thou fool, wicked one, or cast-away, shall be in danger of hell-fire, ενοχος εις γεενναν πυρος. There are two observable things in the words. The first is the change of case from what was before; there it was said τη κρισει τω συνεδριω, but here, εις γεενναν. It is but an emphatical raising of the sense, to make it the more feeling and to speak home. He that saith to his brother, Raka, shall be in danger of the council; but he that says, Thou fool, shall be in danger of a penalty even to hell-fire. And thus our Savior equals the sin and penalty in a very just parable. In just anger, with God's just anger and judgment; public reproach, with public correction by the council; and censuring for a child of hell, to the fire of hell. "2nd. It is not said εις πυρ γεεννης, To the fire of hell, but εις γεεννας πυρος, To a hell of fire; in which expression he sets the emphasis still higher. And, besides the reference to the valley of Hinnom, he seems to refer to that penalty used by the Sanhedrin of burning - the most bitter death that they used to put men to; the manner of which was thus: They set the malefactor in a dunghill up to the knees; and they put a towel about his neck, and one pulled one way, and another the opposite, till, by thus strangling him, they forced him to open his mouth. Then they poured boiling lead into his mouth, which went down into his belly, and so burnt his bowels. Talm. in Sanhedrin. per. 7. "Now, having spoken in the clause before, of being judged by the Sanhedrin, whose most terrible penalty was this burning, he doth in this clause raise the penalty higher; namely, of burning in hell; not with a little scalding lead, but even with a hell of fire." It is possible that our Lord might have reference to such customs as these.

And seeing the multitudes - At some distance, as they were coming to him from every quarter. He went up into the mountain - Which was near: where there was room for them all. His disciples - not only his twelve disciples, but all who desired to learn of him.

And he opened his mouth - A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of: our friend and Saviour. Instead of using the lofty style, in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it.

Happy are the poor - In the following discourse there is, A sweet invitation to true holiness and happiness, ver. 3 - 12. Matt 5:3-12. A persuasive to impart it to others, ver. 13 - 16. Matt 5:13-16. A description of true Christian holiness, ver. 17; chap.vii,12, Matt 5:17; Matt 7:12. (in which it is easy to observe, the latter part exactly answers the former.) The conclusion: giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness. The poor in spirit - They who are unfeignedly penitent, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guiltiness, helplessness. For theirs is the kingdom of heaven - The present inward kingdom: righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. Luke 6:20.

They that mourn - Either for their own sins, or for other men's, and are steadily and habitually serious. They shall be comforted - More solidly and deeply even in this world, and eternally in heaven.

Happy are the meek - They that hold all their passions and affections evenly balanced. They shall inherit the earth - They shall have all things really necessary for life and godliness. They shall enjoy whatever portion God hath given them here, and shall hereafter possess the new earth, wherein dwelleth righteousness.

They that hunger and thirst after righteousness - After the holiness here described. They shall be satisfied with it.

The merciful - The tender - hearted: they who love all men as themselves: They shall obtain mercy - Whatever mercy therefore we desire from God, the same let us show to our brethren. He will repay us a thousand fold, the love we bear to any for his sake.

The pure in heart - The sanctified: they who love God with all their hearts. They shall see God - In all things here; hereafter in glory.

The peace makers - They that out of love to God and man do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal. They shall be called the children of God - Shall be acknowledged such by God and man. One would imagine a person of this amiable temper and behaviour would be the darling of mankind. But our Lord well knew it would not be so, as long as Satan was the prince of this world. He therefore warns them before of the treatment all were to expect, who were determined thus to tread in his steps, by immediately subjoining, Happy are they who are persecuted for righteousness' sake. Through this whole discourse we cannot but observe the most exact method which can possibly be conceived. Every paragraph, every sentence, is closely connected both with that which precedes, and that which follows it. And is not this the pattern for every Christian preacher? If any then are able to follow it without any premeditation, well: if not, let them not dare to preach without it. No rhapsody, no incoherency, whether the things spoken be true or false, comes of the Spirit of Christ.

For righteousness' sake - That is, because they have, or follow after, the righteousness here described. He that is truly a righteous man, he that mourns, and he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, 2Tim 3:12. The world will always say, Away with such fellows from the earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other men's; their ways are of another fashion.

Revile - When present: say all evil - When you are absent.

Your reward - Even over and above the happiness that naturally and directly results from holiness.

Ye - Not the apostles, not ministers only; but all ye who are thus holy, are the salt of the earth - Are to season others. Mark 9:50; Luke 14:34.

Ye are the light of the world - If ye are thus holy, you can no more be hid than the sun in the firmament: no more than a city on a mountain - Probably pointing to that on the brow of the opposite hill.

Nay, the very design of God in giving you this light was, that it might shine. Mark 4:21; Luke 8:16; 11:33.

That they may see - and glorify - That is, that seeing your good works, they may be moved to love and serve God likewise.

Think not - Do not imagine, fear, hope, that I am come - Like your teachers, to destroy the law or the prophets. I am not come to destroy - The moral law, but to fulfil - To establish, illustrate, and explain its highest meaning, both by my life and doctrine.

Till all things shall be effected - Which it either requires or foretells. For the law has its effect, when the rewards are given, and the punishments annexed to it inflicted, as well as when its precepts are obeyed. Luke 16:17; 21:33.

One of the least - So accounted by men; and shall teach - Either by word or example; shall be the least - That is, shall have no part therein.

The righteousness of the scribes and Pharisees - Described in the sequel of this discourse.

Ye have heard - From the scribes reciting the law; Thou shalt do no murder - And they interpreted this, as all the other commandments, barely of the outward act. The judgement - The Jews had in every city a court of twenty - three men, who could sentence a criminal to be strangled. But the sanhedrim only (the great council which sat at Jerusalem, consisting of seventy - two men,) could sentence to the more terrible death of stoning. That was called the judgment, this the council. Exod 20:13.

But I say unto you - Which of the prophets ever spake thus? Their language is, Thus saith the Lord. Who hath authority to use this language, but the one lawgiver, who is able to save and to destroy. Whosoever is angry with his brother - Some copies add, without a cause - But this is utterly foreign to the whole scope and tenor of our Lord's discourse. If he had only forbidden the being angry without a cause, there was no manner of need of that solemn declaration, I say unto you; for the scribes and Pharisees themselves said as much as this. Even they taught, men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches, that we ought not, for any cause, to be so angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the person of the sinner, but at his sins only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, practised! Raca means, a silly man, a trifler. Whosoever shall say, Thou fool - Shall revile, or seriously reproach any man. Our Lord specified three degrees of murder, each liable to a sorer punishment than the other: not indeed from men, but from God. Hell fire - In the valley of Hinnom (whence the word in the original is taken) the children were used to be burnt alive to Moloch. It was afterward made a receptacle for the filth of the city, where continual fires were kept to consume it. And it is probable, if any criminals were burnt alive, it was in this accursed and horrible place. Therefore both as to its former and latter state, it was a fit emblem of hell. It must here signify a degree of future punishment, as much more dreadful than those incurred in the two former cases, as burning alive is more dreadful than either strangling or stoning.

Thy brother hath aught against thee - On any of the preceding accounts: for any unkind thought or word: any that did not spring from love.

Leaving thy gift, go - For neither thy gift nor thy prayer will atone for thy want of love: but this will make them both an abomination before God.

Agree with thine adversary - With any against whom thou hast thus offended: while thou art in the way - Instantly, on the spot; before you part. Lest the adversary deliver thee to the judge - Lest he commit his cause to God. Luke 12:58.

Till thou hast paid the last farthing - That is, for ever, since thou canst never do this. What has been hitherto said refers to meekness: what follows, to purity of heart.

Thou shalt not commit adultery - And this, as well as the sixth commandment, the scribes and Pharisees interpreted barely of the outward act. Exod 20:14.

If a person as dear as a right eye, or as useful as a right hand, cause thee thus to offend, though but in heart. Perhaps here may be an instance of a kind of transposition which is frequently found in the sacred writings: so that the 29th verse may refer to 27, 28; and the 30th to ver. 21, 22. Mt 5:29,27,28,30,21,22 As if he had said, Part with any thing, however dear to you, or otherwise useful, if you cannot avoid sin while you keep it. Even cut off your right hand, if you are of so passionate a temper, that you cannot otherwise be restrained from hurting your brother. Pull out your eyes, if you can no otherwise be restrained from lusting after women. Matt 18:8; Mark 9:43.

Let him give her a writing of divorce - Which the scribes and Pharisees allowed men to do on any trifling occasion. Deut 24:1; Matt 19:7; Mark 10:2; Luke 16:18.

Causeth her to commit adultery - If she marry again.

Our Lord here refers to the promise made to the pure in heart of seeing God in all things, and points out a false doctrine of the scribes, which arose from their not thus seeing God. What he forbids is, the swearing at all, by any creature, in our ordinary conversation: both of which the scribes and Pharisees taught to be perfectly innocent. Exod 20:7.

For thou canst not make one hair white or black - Whereby it appears, that this also is not thine but God's.

Let your conversation be yea, yea; nay, nay - That is, in your common discourse, barely affirm or deny.

Ye have heard - Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees. It hath been said - In the law, as a direction to judges, in ease of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - And this has been interpreted, as encouraging bitter and rigorous revenge. Deut 19:21.

But I say unto you, that ye resist not the evil man - Thus; the Greek word translated resist signifies standing in battle array, striving for victory. If a man smite thee on the right cheek - Return not evil for evil: yea, turn to him the other - Rather than revenge thyself.

Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behaviour of our Lord himself, John 18:22,23.

Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee - Give and lend to any so far, (but no further, for God never contradicts himself) as is consistent with thy engagements to thy creditors, thy family, and the household of faith. Luke 6:30.

Thou shalt love thy neighbour; And hate thy enemy - God spoke the former part; the scribes added the latter. Lev 19:18.

Bless them that curse you - Speak all the good you can to and of them, who speak all evil to and of you. Repay love in thought, word, and deed, to those who hate you, and show it both in word and deed. Luke 6:27,35.

That ye may be the children - That is, that ye may continue and appear such before men and angels. For he maketh his sun to rise - He gives them such blessings as they will receive at his hands. Spiritual blessings they will not receive.

The publicans - were officers of the revenue, farmers, or receivers of the public money: men employed by the Romans to gather the taxes and customs, which they exacted of the nations they had conquered. These were generally odious for their extortion and oppression, and were reckoned by the Jews as the very scum of the earth.

And if ye salute your friends only - Our Lord probably glances at those prejudices, which different sects had against each other, and intimates, that he would not have his followers imbibe that narrow spirit. Would to God this had been more attended to among the unhappy divisions and subdivisions, into which his Church has been crumbled! And that we might at least advance so far, as cordially to embrace our brethren in Christ, of whatever party or denomination they are!

Therefore ye shall be perfect; as your Father who is in heaven is perfect - So the original runs, referring to all that holiness which is described in the foregoing verses, which our Lord in the beginning of the chapter recommends as happiness, and in the close of it as perfection. And how wise and gracious is this, to sum up, and, as it were, seal all his commandments with a promise! Even the proper promise of the Gospel! That he will put those laws in our minds, and write them in our hearts! He well knew how ready our unbelief would be to cry out, this is impossible! And therefore stakes upon it all the power, truth, and faithfulness of him to whom all things are possible.

2 And he opened his mouth, and taught them, saying.

The last Chapter concluded with telling us, that a great multitude followed Christ, which he observing, that he might with more Conveniency to himself, and Advantage to them, speak what he had to say, he went up into a Mountain; and sitting down, after the manner of the Iewish Doctors to shew their Authority, which our Saviour also at other times observed. Matth. 26.55. Luk 4.20. Ioh. 8.2. h[illegible: 1 letter]s Disciples came to him, both those strictly so called, and others also, viz. the multitude, mentioned in the la[illegible: 1 letter]t Chapter or some of them, and he began to speak to them, with Freedo[illegible: 1 letter], so as the multitude might hear, Christ thought it as lawful to Preach in the Mountain, as in the Synagogues: Nor did his Disciples, doubt the Lawfulness of hearing them, where ever he thought fit to speak.

3 Blessed are the poor in spirit for theirs is the kingdom of heaven.

Happy are they, who tho they be not Rich in this Worlds goods, yet have a Spirit suted to their State and Condition, not looking for their Consolation here, but having a Poor, and low Opinion of the World, and all that is therein, looking after more excellent Riches, and in order to it, are of broken and Contrite Spirits, for their manifold sins, and cannot entertain any Proud Opinion of their own Righteousness, but fly unto the free Grace of God, and the Righteousness of the Lord Jesus Christ. Not the Great, and Rich, and Proud Men of the World are happy, but these are the Blessed Men, for true H[illegible: 1 letter]ppiness lyeth not in Worldly Po[illegible: 1 letter]se[illegible: 1 letter]sions▪ but in the Favour of God, and a right to the Kingdom of Heaven, and that these Men have, Psal. 34.18. & 51.17. Isa. 66.2.

Marginal references: Luk. 6.20.

4. Blessed are they that mourn, for they shall be comforted.

The World is mistaken in accounting▪ the jocund, and merry Companions the only happy Men, their mirth is Madness, and their joy will be like crakling of Thorns under a Pot, but those are rather the happy Men who mourn, yea such are most certainly Happy, who mourn out of Duty in the Sense of their own sins, or of the sins of others, or who mourn out of choice rather to suffer Afflictions, and Persecutions with the People of God, than to injoy the Pleasure of sin for a Season. Tho such sufferings do excite in them natural Pa[illegible: 1 letter]sions, yet it is a Blessed mourning, for those are the blessed Te[illegible: 1 letter]rs which God will wipe at last from Peoples Eyes, and such are these, They shall be Comforted either in this Life, with the Consolations of the Spirit, or with their Masters joy in the Life that is to come, Isa. 61.3. Ioh. 16.20. Iames 1.12. So as this Promise, and Declaration of Blessedness▪ is not to be extended to all Mourners, but only to such as God hath made so, or who in Duty have made themselves so, obeying some Command of God; for Sympathizing with Go[illegible: 1 letter]s Glory, or with his afflicted People▪ Rom. 12.15. or Te[illegible: 1 letter]tifying their Repentance for their sins, for there is a mourning, which is a meer natural effect of Passion, and a Worldly sorrow which worketh unto Death, as well as a Godly sorrow, working Repentance to Salvation, 2▪ Cor. 7.10.

Marginal references: Isa. 61.3. Luk. 6.21.

5 Blessed are the meek, for they shall inherit the earth.

Men count the Hectors of the World happy, whom none can provoke, but they must expect as good as they bring, an Eye for an Eye, and a Tooth for a Tooth: But I tell you these are not truly Happy, they are tortured with their own Passions, as their hand is against every one, so every Mans hand is against them, besides that there is a God, who will revenge the wrongs they do But the meek who can be angry, but restrain their wrath in Obedience to the Will of God, and will not be angry, unless they can be angry and not sin: Nor will easily be provoked by others, but rather use soft words to pacifie wrath, and give place to the Passions, of others these are the Blessed Men; for tho others may by their Sword, and their Bow, conquer a great deal of Earth to their Will, and Power: Yet they will never quietly and comfortably inherit, or possess it, they are Possessors malae fidei, forcible Posse[illegible: 1 letter]sors, and they will injoy what they have, as rapacious Birds injoy their's unquietly, every one hath his Gun ready Charged, and Cockt against them: But those who are of meek and quiet Spirits, tho they may not take so deep Root in the Earth, as others more bouterous, yet there will be no Worm at the Root of what they have, and they shall enjoy what God giveth them with more quiet, and certainty, and God will provide for them, Verily they shall be fed, Psal. 37.3.11.

Marginal references: Psal. 37.11.

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

You see many Men and Women, Hungring, and Thirsting after sensual Satisfactions, or after sensible Injoyments; these are unhappy miserable Men, they often Hunger, and Thirst, and are not satisfied: But I will shew you a more excellent way, a more excellent Object of your Hunger and Thirst, that is a Righteousness, both a Righteousness wherein you may stand before God, which is in me, Ier. 23.6. and is revealed from Faith to Faith, Rom. 1.17. and the Righteousness of an Holy Life. Those are Blessed Men, who first seek the Kingdom of Heaven, and the Righteousness thereof, God will fill these Men with what they desire, Isa. 55.1, 2. Luk. 1.53. There are some who understand this Text, of an Hungring after the clearing of their Innocency towards Men▪ which is natural to just and innocent Persons falsly accused, and traduced, and they have a Promise of being filled, Psal. 37.6. but I see no reason to conclude this, the Sense of this Text.

7 Blessed are the merciful, for they shall obtain mercy.

The Men of the World bless themselves, if they can take Care of themselves, let others do what they will, and as well as they can: But I tell you, that those alone are the Blessed Men, who are touched with a true Sense and feeling of the Wants and Miseries of others, and that not out of a meer Goodness, and Tenderness of Nature, but out of a true Obedience to the Will of God, and a Sense of his Love to them, and Faith in his Promises, and moved from these Principles, do not only Pity, and Compassionate them, and wish them well, but extend their helping hand to them, sutably to their Miseries: For these Men shall obtain mercy, and that not only from Men, if they come into Straits and Distress, but from the hand of God. Psal. 37.26. Psal. 112.5. he doth not say they shall merit Mercy at Gods hand, but they shall be Mercified, they shall obtain Mercy.

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

The Men of the World bless those who appear Pure, and Holy to men, and put on a Vizard, and Mask of Purity: Tho they be but painted Sepulchers▪ and their Hearts be as Cages of all unclean Birds: But those alone are Blessed, who being washed from their filthiness by my Blood, are of a sincere and upright Heart, tho they be not legally Pure, and free from all sin; yet are so Pure as that God will accept them, the bent of their Hearts being after Holiness. Who have not an Heart, and an Heart, no doubleness of mind, who are Persons in whom is no Guile. For tho no mortal Eye can see, and comprehend the Essence of God, yet these Men shall by an Eye of Faith, see and enjoy God in this Life, tho in a Glass more darkly, and in the Life to come, Face to Face, and as he is, 1 Cor. 13.12. Heb. 12.14. 1 Ioh. 3.2.

Marginal references: Psal. 24.4.

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

The World blesseth the boisterous unquiet Party of it, that can never be still, but are continually thinking of more Worlds to Conquer, and blowing up the Coals of War, Division, and Sedition. But they are Blessed indeed, who study to be quiet, seeking Peace, and pursuing it; and are so far from sowing the Seeds of Discord or blowing those Coals, that their great study is to make Peace between God, and Man, and betwixt a Man, and his Neighbour, doing this in Obedience to God, and out of a Principle of Love to God, and Men: For those that do so, shall approve themselves like unto God to be his Children, and so they shall be called. To be called, and to be is much the same, so what Moses said, Gen. 21.12. is interpreted by Paul, Rom. 9.7.8. So what is said by Matthew, Matth. 21.12. is interpreted, by Luk. 19.46. what was said by St. Iohn, Chap. 1.13. is interpreted, 1 Ioh. 3.1. for God is the God of Peace, 1 Cor. 14.33.

10 Blessed are they who are persecuted for righteousness sake, for theirs is the kingdom of heaven.

The Men of the World judge those Men very unhappy and miserable, whom their Rulers make the Objects of their Wrath and Malice, and pursue violently to the loss of their Estates, Liberties, or Lives never considering the Cause, for which they are so pursued: But they are quite mistaken. For that Man who is pursued by such Violence, and hunted upon this Account, because to please Men, he durst not sin against God, but Labours to keep a Conscience void of offence, both toward God, and toward Men, Acts 24.16 is a Blessed Man, and if he be hunted out of the Kingdoms of the Earth, yet he shall be hunted but to Heaven, for to such Men belongeth the Kingdom of God in Glory, Iames 1.12. 1 Pet. 3.14. & 4.13.

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

Revising, and speaking Evil of Personss falsly, because of their Profession of Christ, and because they dare not sin against God, is a species of Persecution. Gen. 21.9. Gal. 4.29. tho the lowest Degree of it. It hath been the constant lot of Gods Servants, David said, Psal. 35.11. that false Witnesses did rise up, and laid to his Charge things that he knew not. Thus Iohn and Christ were served, Matth. 11.19. Luk. 7.34. nor is it to be wondred, that those whose Consciences are so [illegible: 1 letter]eared, that they cannot feel the Guilt of Persecuting others for Righteousness sake, should not feel the Guilt of Lying and fa[illegible: 1 letter]se Swearing. But saith our Saviour, you are B[illegible: 1 letter]essed when these things happen unto you, 1 Pet. 4.13.

Marginal references: Or, lying for my names sake.

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

Be so far from being troubled, as to count it all Ioy, when you fall into these Tryals, Iames 1.2. Let it be Musick in your Ears, to hear that the Drunkards make you their Song. Rejoyce in your Hearts, express it in your Lips, and Behaviour, for great is your reward, not of Debt but of Grace, for our light and moment Afflictions are not worthy to be compared with an Eternal and exceeding weight of Glory, where there is no Proportion, there can be no Merit: Especially, when it is given to us on the behalf of Christ to suffer, Phil. 1.29. Peter upon this Argument saith, 1 Pet. 4.14. The Spirit of God and of Glory resteth upon us. Our Saviour adds: For so they persecuted the Prophets before you. The Magistrates, and the Rulers of the Iews persecuted Elijah, Micaiah, Ieremiah, Amos and the rest of the Prophets whom you succeed, not in time only, but in the same Office of revealing the mind of God to the People.

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

In our Christian Course we are not to trouble our selves with what Men say of us, and do unto us, but only to attend to our Duty of Holiness, and [illegible: 1 word] Exemplary Life, which is what our Saviour presseth plainly, v. 16. and leads his Hearers to it by four Comparisons, which he instituteth betwixt them and four other things, the first we have in this Verse, ye are the Salt of the Earth. The Doctrine which you profess is so, a thing as opposite as can be to the Putrefaction of the World, both in respect to corrupt Doctrine, and corrupt Manners (therefore by the way it will be no wonder, if they resist it by Reviling and Persecuting you) you are the Salt of the Earth, through the Grace of God bestowed upon you, Mar. 9.50. Col. 4.6. If it were not for the number of sound and painful Ministers, and Holy and Gracious Persons, the Earth, would be but a stinking Dunghil of Drunkards, unclean Persons, Theeves, Murderers, unrighteous Persons, that would be a stench in the Nostrils of a Pure and Holy God. Look as it is in the World, if the Salt hath lost its [illegible: 1 letter]avour, its Acrimony by which it opposeth Putrefaction in Fish, and Flesh, not the Fish or Flesh only will be good for nothing, but the Salt it self so infatuated (as it is in the Greek) will be good for nothing, but to be cast upon a Dunghil and trodden under Foot. So it is with Ministers of the Gospel, so with the Professors of it, if they [illegible: 1 span] their soundness in the Faith, and Holiness of Life, they [illegible: 1 word] no value, nay they are worse than other men. Mony [illegible: 1 word] clipt in pieces, and hath lost its usefulness as Coyn, [illegible: 1 span] use for a Gold-Smith, Meat corrupted, if it will not [illegible: 1 word] Men, yet will feed Dogs, Salt is good for nothin[illegible: 1 letter] [illegible: 1 word] more are pretended Ministers or Christians, their [illegible: 1 span] lyes in their savour, if that be lost, wherewith shall [illegible: 1 span] salted: Of what use are they, unless to cause the Name of God and Religion to be blasphemed. Such another similitude the prophet useth, Ezeck. 15.2.3.

14 Ye are the light of the world, A city that is set on an hill cannot be hid.

You that are to be my Apostles, are so Eminently, but all you that are my Disciples are so also. Christ is the Light of the World, Ioh. 1.5.9. but tho the Sun be the Light of the World, yet it doth not follow, that the Moon and the Stars also are not so, he is the Original Light, the great Light who hath Light from and in himself. The Ministers of the Gospel are the Lights of the World also, the Angels of Churches are Stars, Rev. 1.20. and Holy Persons are Children of the Light, 1 Thess. 5.5. A City that is set upon an Hill cannot be hid. The Church is often called the City of God Christ compares his People here not to a City, but to a City upon a Hill, so that all which our Saviour mentions a City here for, is the Conspicuity of a City so built. It is as much as if our Saviour should have said: You had need be Holy for your Conversation cannot be hid, any more than a City can that is builded upon an Hill, which is obvious to every Eye. All Mens Eyes will be upon you.

15 Neither do men light a candle, and put it under a bushel, but upon a candlestick, and it giveth light unto all that are in the house.

You ought also to consider the End, why I have Communicated of my Light unto you, it is in part the same with that of Men, when they light up a Candle in a Room, which is to shew Light to all those that are in the Room, they do not use to light it up to hide it under a Vessel, or a Bushel: So I have not Communicated my Truths, or my Grace unto you meerly for your own use, but for others use. It is said of Iohn (by our Saviour) he was a burning and shining Light: So is every true Minister of the Gospel, yea and every true Christian; not only a burning Light, burning with Love to God, and Zeal for God, and Love to, and Zeal for the Souls of others: But also a shining Light, Communicating his Light to others, both by Instruction, and an Holy Conversation. Others pretended Candles were never of Gods lighting.

Marginal references: Mar. 4.11. Luk. [illegible: 1 letter].[illegible: 2 letters]. & 11.[illegible: 2 letters].

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

Our Sav[illegible: 1 letter]our now plainly tells us, what he intended by the Comp[illegible: 1 letter]risons before mentioned. Let the Lig[illegible: 1 letter]t of that Doctrine which you receive from me, and the Light of your Holy Conversation (the latter by the following words, seemeth to be here Principally intended) so shine before Men, be so Evident▪ and apparent unto Men: That they may see your Good works, all sorts of Good works, whatsoever I have Commanded▪ or shall Command you, and as I Command you, and in Obedience to such Commands, otherwise they are no Good works, and Glorifie your Father which is in the Heavens. You are not in your good Actions to aim at your selves, to be seen of Men, as Matth. 6.1. nor meerly at doing good to others, the Good works, Tit. 3.14. are to be maintained for necessary uses, but having a Primary and Principal respect to the Glorifying of your Father, for Ioh. 15.8. herein is my Father Glorified, if you bear much Fruit: Not that we can add any thing to Gods essential Glory, but we may predicate and manifest his Glory. Which now we can do by Good works, if they proceed from [illegible: 1 span], and Liberty of our own Wills, not from his special Efficacious Grace, is hard to understand. Our Father is said to be in the Heavens, because tho his Essential Presence filleth all places, yet he is pleased there more than any where to manifest his Glory and Majesty.

Marginal references: 1 Pet 2.12.

17 Think not that I am come to destroy the Law or the Prophets, I am not come to destroy, but to fulfil.

There are so many Adversaries, Iews, Papists, Socinians, Anabaptists, Antinomians, &c. That make their advantages of this Text, for the Establishing their several Errors, that it would require a Volume to vindicate it from their several Exceptions, those who desire Satisfaction may read Spanhemis Dub. Evang. 12.3. The plain Sense of the Text is this: It would have been a great Cavil with the Iews especially (who had a great reverence for the Law) if either our Saviours Enemies amongst them, could have perswaded People, that Christ came to destroy the Law and the Prophets: Or his own hearers had entertained from his Discourse any such Apprehensions. Our Saviour designing in his following Discourse, to give a more full and strict Interpretation of the Law than had been given by the Pharisees and other Jewish Doctors, prefaceth that Discourse, with a Protestation against his coming to destroy the Law, and averring that he came to fulfil it. It is manifest by his following Discourse, that he Principally spake of the Moral Law, tho he also fulfilled the Ceremonial Law, he being the Antitype in whom all the Types of that had their Complement, and real fulfilling and Accomplishment. Saith he, I am not come to Destroy, and put an end to the Moral Law. I am come to fulfil it, not to fill it up, as Papists and Socinians contend, adding any new Precept to it, but by yielding my self a Personal obedience to it, by giving a fuller and stricter Interpretation of it, than you have formerly had, and by taking the Curse of it (so far as concerneth my Disciples) upon my self, and giving a just Satisfaction to Divine Justice for it. The greatest Objection urged against Christ destroying part of the Law, and adding new Precepts to the Moral Law, is that about the Change of the Sabbath, but this is none, if we consider, that the Moral Law required no more than one Day of seven to be kept as a Day of Holy Rest, not this or that particular Day, for the particular Day, the Iews learned it from the Ceremonial Law, as Christians learn theirs from Christ's, and the Apostles Practice. Nor is it any Objection against this, that the seventh Day from the Creation is mentioned in the Law, to those who know how to distinguish betwixt the Precept and the Argument, the seventh from the Creation is not in the Precept, but in the Argument. For in six Days, &c. Now there is nothing more ordinary than to have Arguments of a particular Temporary Concernment used to inforce Precepts of an eternal Obligation, where the Precepts were first given to that particular People, as to whom those Arguments were of Force, an instance of which is in the first Commandment, as well as in this: As on the other side Arguments of universal Force, are oft annexed to Precepts, which had but a particular Obligation, upon a particular People for a time. Thus in the Ceremonial Law, we often find it is an Argument to inforce many Ceremonial Precepts. For I am the Lord thy God.

18 For verily I say unto you, till Heaven and Earth pass, one jot, or one title shall in no wise pass from the Law, till all be fulfilled.

Amen I say unto you, so it is in the Greek, a Phrase as some observe never used, but by God and Christ himself who is the Amen, the Faithful and true Witness, Rev. 3.14. tho the Servants of God have sometimes used it, as an Adverb of wishing. It is by most concluded a form of an Oath, God by it Swearing by his Truth and Faithfulness [till Heaven, and Earth, &c.] that is the Law is the certain and unchangeable Will of God concerning reasonable Creatures, and it shall never be altered in the least Title, nor ever be abolishe[illegible: 1 letter], you may therefore be secure that I come into the World upon no such Errand.

Marginal references: Luk. 16.17.

19 Whosoever theref ore shall break one of these least Commandements, and shall teach men so, he shall be called the least in the Kingdom of Heaven; but whosoever shall do, and teach them shall be called great in the Kingdom of Heaven.

Whosoever shall in his Practice violate but one of the Commandements of God, which the Pharisees judge of the least, and which possibly are so, compared with others, and shall teach Men that they may do, as he doth; making suc[illegible: 1 letter] false Intepretations of the Law, as may warrant such a Practice, he shall be accounted, of the least value, and Esteem in the Church of God, and shall never come in the Kingdom of Glory: But he who shall strictly and uniformly obey all the Commandements and teach others to do the like, by his Doctrine and Example, that Man shall have a great Renown, and Reputation in the Church which is the Kingdom of Heaven upon Earth, and shall have a great reward in the Kingdom of Glory hereafter.

Marginal references: James 2.10.

20 For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven.

I am so far from giving a Liberty to the Violation of my Fathers Law, (as the Scribes and Pharisees may possibly suggest) that I assure you, that unless your Obedience to it exceed that Obedience, which the Scribes and Pharisees teach you, and themselves Practise, you shall never come in Heaven. What the Righteousness of the Scribes and Pharisees was, we cannot better learn than from St. Paul, who was himself a Pharisee, and bred up at the Feet of Gamaliel a great Doctor amongst them, Acts 23.5. & 26.5. Phil. 3.5. That it was a Righteousness of works appeareth from Phil. 3. and the whole Epistles to the Romans, and Galathians, and their not owning Christ as the Messiah: Nor believing on him, Ioh. 7.48. made it impossible that it should be any other, that they lookt upon their meer Obedience to the Ceremonial Law as their Righteousness, cannot be proved, yea the contrary is enough Evident, by their Obedience to the Moral Law, according to the Interpretation they put upon it. But their Interpretation of the Moral Law was so short and jejune, that it is manifest that their Righteousness, was not only a Righteousness not of Faith, but of Works, but Works that were very imperfect and short of what the true Sense of the Law required, our Saviour afterward proveth. That is to say, it was no Righteousness, for he that keepeth the whole Law, if he be Guilty in one Point is Guilty of all, Ia. 2.10.

Marginal references: Luk. 11.39.

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 unto his Brother, Raca, shall be in danger of the Councel, but whosoever shall say, Thou fool, shall be in danger of hell fire.

The Pharisees in their Lectures upon the Law usually thus prefaced, It was said to them of old time, this saith Christ, you have heard, Thou shalt not kill: This was spoken by God in Mount Sinai, it was the sixth of the ten words then spoke, and whosoever shall Kill, shall be in danger of the Iudgment: This now was the Pharisees addition, for we read of no such addition to the Law, as deliverd, Exod. 20.13. Thus they mixed their Traditions with the word of God, which po[illegible: 1 letter]sible might be the reason of their saying rather, It was said to them of old time, than it was said by Moses: Or, It was said in the Law of God, for under that Phrase, It was said to the Ancients, they both comprehended the Law given by Moses, to the Ancient People of God, and also their own Traditions, and false Glosses, which tho not so Ancient as the Law, yet had obtained for some considerable time, in the corrupt State of the Iews: Shall be Guilty of,or Obnoxious unto the Iudgment, not to the Wrath and Vengeance of God, of that they said nothing, but to those Courts of Judgment which sate amongst them, to administer Justice in criminal Causes. As if this Law of God had been only intended to uphold Peace, and to preserve humane Society, and Civil order. Thou shalt not Kill (that is, as they interpreted) thou shalt not without a Warrant from God, or from the Law, actually take away the Life of another. It appears by what followeth, that they extended not this Law, to unjustifiable Passions in the Heart, such as rash Anger, Malice, revengeful Thoughts: Nor to any opprobrious or revengeful Words. But I say unto you: I shall give you another Sense of this Law. The killing here forbidden is as well, Rash and causeless Anger, and opprobrious Threatning Speeches, as bloody Actions. Whosoever is Angry with his Brother without a cause, shall be in Danger of the Iudgment, &c. Our Saviour (as most Interpreters judge) speaks this with Allusion to the three Courts amo[illegible: 1 letter]g[illegible: 1 letter]t the Iews: The one was the Court of three Men, which only judged of smaller and lighter Causes, not in Capital Causes. Another was their Court of twenty three Men, which much answered our Courts at Westminster. The third was their San[illegible: 1 letter]edrim consisting of seventy Men, which answered our Parliament. Some think that by the Iudgment, is meant the first or second of the Courts. By the Councel, the Superiour Courts amongst the Iews, but the Judgment of our Reverend Dr. Light-foot, seemeth much more probable, that by the Iudgment is meant the Iudgment of God. By the Councel and Hell-fire, not only the Iudgment, and Vengeance of God, but the Iudgments and Punishments, that are inflicted in the Courts of Men, that are Magistrates, and bear not the Sword in vain; so as the Sense is this. I say unto you, that if a Man doth but in his Heart nourish Wrath, and Anger against another, without a just Cause, and lets it grow up into Malice, and Thoughts, and Desires of private Revenge, tho he be not by it obnoxious to Courts of Justice, who can only determine upon overt Acts, yet he is accountable to God, and liable to his Judgment, but if Men suffer their Passions to break out into Reviling terms, and Language, such as Raca (signifying a Vain Person) or thou Fool (speaking this from Anger or Malice) they are not only liable to the Eternal Vengeance of God, compared to the Fire of Gehenna, but ought to be subjected to the Punishment of the Civil Magistrate. Every civil Government being by the Law of God, in Order to the prevention of Quarrels, or Blood-shed (which often followeth Revilings each of other) obliged to punish such offences, as being the beginnings of Murder, Provocations to it, and Indications of murderous Hearts, Hearts full of that, which in the Eye of God is Murder.

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.

The Iews were to offer Gifts, and Sacrifices, Heb. 5.1. Their Gifts were their Free-Will-Offerings, they were the most frequent Oblations amongst the Iews, as may appear from Leviticus, and what the Priests pressed with the greatest Importunity, as may appear from Mar. 7.11. therefore our Saviour instanceth in these, rather than in other parts of their Worship. Bring unto God the best and most acceptable Sacrifices (in your or the Teachers judgment) that you can, if there be found Malice, or rash Anger in your Hearts, God will not accept them. Therefore, how near soever you be come to a Religious Action, if you there remember, that your Brother hath a just reason to be offended with you▪ for any Malice or rash Anger, shewed, or expressed by you, do not think this will discharge of your Obligation to pay your Homage to God, but forbear a while, leave your Gift before the Altar, and do what in you lyes to be reconciled to your Brother, to have a placable Spirit to him, to purge your Heart of Wrath, and Malice, and any Desire of Revenge, and then come and offer your Gifts, pay that Homage which you owe, and it was in your Heart to pay to God. It is a Text usually applyed with reference to Communion with God in the Lords Supper, but equally Extensive to any other part of Worship, hearing the word, Iam. 1.21. and Prayer, 1 Tim. 2. God accepteth no Service, no Homage from an implacable, Malicious Heart.

26 Verily I say unto thee, Thou shalt by no means come out thence, until thou hast paid the uttermost farthing.

Forasmuch, as the overt Acts, and Expressions of injust Wrath and Malice, are iniquities, punishable by the Judge, let it be the Care of those that will be my Disciples, if by their Passions they have provoked any, and made him their Adversary quickly to agree with them, for you know the ordinary Course of enraged Adversaries amongst Men, is to bring their Actions, and to bring Men before the Civil Judge, and when the Judge upon inquiry hath found them Guilty, he useth to deliver them to the Goaler to be carried to Prison, until they have fully paid their Fines for such offences: And forasmuch, as not only the overt Acts, but the Passions which cause such Acts are culpable before God, and make Men obnoxious to his righteous Judgment, and God by them is made, an Adversary to the Soul; as having violated his great Command: Thou shalt do no Murther. Let all my Disciples, who have been, or may be overtaken with such Faults, by Repentance and Faith in me, make their Peace with God in this Life, lest dying in impenitency they be put under the Eternal Displeasure and Wrath of God, from whence they shall never be delivered, Chap. 6.15. & 18.35.

28 But I say unto you, That whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his Heart.

The Scope of our Saviour in these Verses, is the very same as in the Verses immediately preceding, viz. to Correct the jejune Interpretation which the Pharisees had put upon the Divine Law, and to shew that he instead of coming to destroy the Law, came to fulfil it, as other ways so by giving a more strict, and true Interpretation of it; and whereas they interpreted it, only as to Overt Acts, which disturb humane Society, and break Civil Order, he sheweth that it reacheth to the inward Thoughts, and unlawful Desires of the Heart, and any means that have a Tendenc[illegible: 1 letter] [illegible: 1 letter]o such prohibited Acts. It was said by God to those Fathe[illegible: 2 letters] of the Iews, Thou shalt not commit Adultery, Exod. 20.14. This Law (saith our Saviour) your Doctors expound, You shall not carnally lye with a Woman that is not your Wife, but there is a great deal more in it than so, for he that but secretly in his Heart desireth such a thing, or taketh Pleasure in such Thoughts, and casts his Eyes upon a Woman, in order to such a thing, is in the sight of God an Adulterer. Hence we read of Eyes full of Adultery, to avoid which, Iob made a Covenant with his Eyes, Iob 31.1. and would not, v. 7. Suffer his Heart to walk after his Eyes: We must so interpret the Commandements of God, as not to extend them only to forbid, or command those Acts which are plainly mentioned in them, but the inward pleasing of our Hearts with such things as are forbidden, the Desires of our Hearts after them, or whatsoever is a probable means to give us that sinful Pleasure of our Thoughts, or further inflame such unlawful Desires in our Souls.

30 And if thy right Hand offend thee, cut it off and cast it from thee, for it is profitable for thee that one of thy members should perish, and not that that thy whole body should be cast into hell.

The sum of these two Verses is, That the Salvation of our immortal Souls, is to be preferred before all things, be they never so dear, and precious to us, and if that Mens ordinary Discretion teacheth them for the Preservation of their Bodies to cut off a particular Member, which would necessarily indanger the whole Body: It much more teacheth them to part with any thing, which will prejudice the Salvation of their Souls. Not that any Person is by this Text obliged to cut off any bodily Member (as some have done) because there can be no such necessity: but only to mortifie their Members, Col. 3.5. the Deeds of the Body, Rom. 8.13. their inward Lusts, which being mortified there will be no need of Mutilating our selves; for the Members of the Body, are but Commanded, and animated to their Motions, from the inward Lusts of the Heart: But if there could happen such a Case, as that a Man must voluntarily part with the most useful Member of his Body, or sin against God to the Damnation of his Soul, he ought rather to chuse the former than the latter. How much more then ought Christians to Mortifie their inward Lusts and unlawful Desires, which can be of no Profit nor Advantage to them: But will certainly make them to offend God, and so run them upon the Danger of Hell-fire?

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 adultery.

The Law to which our Saviour referreth here, or rather the Indulgence and Toleration (for none was obliged to put away their Wives in Case of uncleanness) is that Deut. 24.1. where we have it in these words. When a Man hath taken a Wife and married her, and it cometh to pass, that she findeth no Favour in his Eyes, because he hath found some uncleanness in her, then let him write her a Bill of Divorcement and give it her in her hand, and send her out of his House. The Pharisees had extended this Toleration which God gave Husbands amongst the Iews to other Cases, besides that of uncleanness or Adultery; so as they put away their Wives upon every [illegible: 1 letter]light occasion, interpreting those words [if she find no Favour in his Eyes] separately from the following words, because he hath found some uncleanness in her, and gave a Liberty for Men upon any dislike of their Wives to put them away, provided that they first gave them a Bill of Divorcement, and that in these Cases it was lawful for the Parties thus separated each from other, to Marry to whom either of them pleased, and this is expressed in terms in their Form of those Writings of Divorcement, in Iosephus and other Writers. This indeed is a Case properly relating to the Iudicial Law, but all the Iudicial Laws are either Appendices to the Moral, or to the Ceremonial Law. This particular indulgence, was an Appendix to the Moral Law, by the seventh Commandment, to which our Saviour is now speaking, and giving the true Sense of it. He here opposeth the Pharisees in two Points. 1. Asserting that all Divorces are unlawful except in cause of Adultery. 2. Asserting that whosoever Married her that was put away committed Adultery. It hath been a great Question, not so much amongst Divines as amongst Lawyers, Whether it be not lawful in any Case to put away a Wife, unless for Adultery? The Canonists have found out many Cases, in which they affirm it lawful. And the Councel of Trent (from whom we may learn the Sense of the Popish Divines) Anathematize those who deny the Church a Power of determining other Causes of Divorce. But their Blasphemous Curse falleth upon him, who is above them, God over all Blessed for ever, who in this Text hath determined that Point. Nor indeed did Moses give a Toleration in any other Cases. There may indeed be a parting betwixt Man and Wife upon other Accounts: Either, wholly or in part. In Case one of them will part from the other, which the Apostle determineth, 1 Cor. 7.11.15. In which Case the Person departing is only Guilty, if he or she Marry again. In Case of an Error, through ignorance or inadvertency upon the Marriage, that it appeareth, that the Persons married were such as by the Law of Nature, and of God ought not to have married, &c. But if we take Divorce for the voluntary Act of the Husband, putting away of his Wife: It is unlawful in any Case, but that of Adultery, which dissolves the Marriage knot and Covenant. 2. A second Question is also here determined by our Saviour, viz. That it is unlawful for her, that is justly put away to Marry to any other, or for any other to Marry her wittingly.

Marginal references: Luk. 16▪ [illegible: 1 letter] 1 Cor. 7.12.11.

33 Again, you have heard, that it hath been said by them of old time, Thou shall not forswear thy self, but shall perform unto the Lord thy oaths.

This was said, Exod. 20.7. and more plainly, Levit. 19.12. the substance was there said, tho the words be not Verbatim recited.

Marginal references: Deut. 5.11.; Deut. 23.23.

36 Neither shalt thou swear by thine head, because thou canst not make one hair white or black.

Doth our Saviour here oppose himself to the Law of God, which saith Deut. 6.13.10.20. Thou shalt fear the Lord thy God, and swear by his Name: Doth he condemn Abraham, who sware his Servant by the Lord God of Heaven and Earth, Gen. 24.3. doth he destroy such an useful mean, for the end of Strife, Heb. 6.16? None of all these: We must consider that our Saviour is here opposing himself to the Corruptions of that Age brought in by the Pharisees, who had taught People that swearing was nothing, if they did not forswear themselves, or at least swearing by the Heaven, by the Earth, by Ierusalem, by their Head, or in such like Forms was no sin, if they forbear the Name of God: That they were only obliged to swear by the Name of God in publick Courts of Iustice, but they were not tyed up to it at other times. To these and such like Corruptions our Saviour opposeth these words, I say unto you swear not all, not at all voluntarily, but where it is necessary for the end of Strife; not at all in your common Discourse, Ia. 5.12. and so it is expounded in the next Verse: The Law doth not only forbid false swearing, but common and ordinary swearing, needless swearing which speaks a great want of Reverence in the Heart, of the Name of God. And let not your Teachers cheat you, in telling you God, or the Name of God is not concerned, in your swearing by Heaven. Is not Heaven the Throne of God? Or by Earth, is not that the Foot-stool of God? Or by Ierusalem, is not that the City of God. Or by your Head, is it not God that hath given you your Life, and bodily Members? Is it in your Power to make an Hair of your Head, White or Black: So as the great thing here forbidden, is common and ordinary Swearing, where God calleth not us unto it, for the Determination of Strife. Do not only think that false Swearing, but be assured, that Ordinary, Common, needless Swearing is forbidden by God.

37 But let your communication be Yea, Yea, Nay, Nay, for whatsoever is more than these cometh of evil.

St. Iames saith much the same, Ia. 5.12. Let your ordinary Discourse in the World be meer Affirmations, or Denials of things in Terms, or Phrases of the same import, with Yea and Nay, tho you do not always use those Terms: Let Forms of Swearing, be preserved for special times, when the Providence of God calls to you for them to determine strife, and make some weighty matters which you assert credible unto others who will not take your bare Assertions, have such a Reverence for the Name of God, as not to use it for every trifle, and let not my Ordinance for the end of Strife be made of no use, by your common use of the Name of God, for in ordinary Discourse, and common Talk, whatsoever is more than bare Affirmations and Denials, cometh of an evil Heart or from the Devil, or from the Corruption of other mens Hearts. Some would make the Communication mentioned here, to be understood as if it were Conversation, or your ways of dealing with Men be plain without Fraud, and Guile, and so think our Saviour here strikes at the Root, and cause of so much idle and vain Swearing, viz. the common Falshood, Frauds, and Cosenages of Men in their dealings; but it seemeth hard so to interpret [non-Latin text not transcribed] in this place. Our Saviour especially being speaking concerning Words and Forms of Speech.

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.

This was the Commandement of God to the Magistrate, in Case a Woman with Child were struck, and any Mischief came of it, Exod. 21.24. & Levit. 24.20. in C[illegible: 1 letter]se of Damage done to a Neighbour, and in the Case of False-witness, Deut. 19.21. But in the mean time God had said to private Persons, Levit. 19.18. Thou shall not avenge, and it is said, Prov. 24.29. Say not, I will do to him, as he hath done to me. The Pharisees had interpreted this Law of God, into a Liberty for every private Person, who had been wronged by another, to exact a Satisfaction upon him, provided that he did not exceed this Proportion of taking an Eye for an Eye, and a Tooth for a Tooth, doing no more wrong to another, than that other had done to him.

41 And whosoever shall compel thee to go a mile, go with him twain.

The Apostle Paul giveth the best Exposition upon this Text, Rom. 12.17, 18, 19.21. Recompense to no man Evil for Evil—if it be possible as much as in you lyes, live Peaceably with all Men. Dearly beloved avenge not your selves, but rather give place unto Wrath, for it is written, Vengeance is mine, I will repay saith the Lord, v. 21. Be not overcome with Evil, but overcome Evil with Good, The general Scope of our Saviour is that which they must observe, who would understand the Sense of these words, they must not think that the particular things mentioned, are their Duty, but▪ 1. That it is the Will of their Lord, that they should not take any private Revenge, but leave the avenging of their injuries unto God, and to the publick Magistrate, who is God's Vice-gerent, before whom notwithstanding any thing here said, they may seek a just Satisfaction. 2. That in lighter Cases, we should rather remit the wrong done to us for Peace sake, than stand upon a Rigor of Justice, rather overcome Evil with Good, than suffer our selves to be overcome by the Evil of others. Rather suffer a blow on the other Cheek, than with our own Hands revenge the blow, which is given thus on our Cheek; rather loose our Cloak also, than contend for our Coat, taken away in Judgment from us, tho we be in that Judgment oppressed. No injury can deserve a private Revenge: Light injuries are not of that Nature, as we should contend for a publick Revenge of them.

42 Give to him that asketh thee, and from him that would borrow of thee, turn thou not away.

In these words our Saviour presseth another piece of Charity, viz. Liberality to those who are Poor, who are of two sorts, some such as are never able to repay us, to those he Commandeth Christians to give, to him that asketh, who hath need to ask, and in that Order too which God hath directed, who hath Commanded us to provide for our own Houshold, and to do Good to all, but especially to the Houshold of Faith. The other sort are such as may have only a Temporary want. To these he Commandeth us to lend, and not to turn away from them, when they desire to borrow of us, and we can spare it. This was an Ancient Precept of God, Deut. 15.7, 8, 9. confirmed by Christ, as a piece of his Will under the Gospel.

Marginal references: Luk. 6.30.

43 You have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

T[illegible: 1 letter]ou sh[illegible: 1 letter]lt love thy Ne[illegible: 1 letter]g[illegible: 1 letter]bour [illegible: 1 letter]s thy self was the old Law o[illegible: 1 letter] God. Lev 19 18. the other p[illegible: 1 letter]rt, and hate thy Enemy, was the Phar[illegible: 1 letter]sees Addit[illegible: 1 letter]on, or rather their Co[illegible: 1 letter]lection, because t[illegible: 1 letter]e Law only Commanded the[illegible: 1 letter] to Love their Neighbour, [non-Latin text not transcribed] s[illegible: 1 letter]g[illegible: 1 letter]if[illegible: 1 letter]es so[illegible: 1 letter]etimes a Friend, so[illegible: 1 letter]etimes more largely any other Per[illegible: 1 letter]on; they took it in the strict Sense, yet t[illegible: 1 letter]ey co[illegible: 1 letter]ld not be so blind as not to extend it to all those of their own Nation▪ [illegible: 1 letter]or v. 17. there are two Words used, one signifying t[illegible: 1 letter]y Brother, the other thy Countryman, whom they are Co[illegible: 1 letter]manded in that Verse not to hate in their Hearts. But it appeareth by Luke 10.29. that they did not very we[illegible: 1 letter]l kno[illegible: 1 letter] t[illegible: 1 letter]eir Neighbour. The Lawyer asked who is my Neighb[illegible: 1 letter]ur? C[illegible: 1 letter]ri[illegible: 1 letter]t in[illegible: 1 letter]tructs him by the Parable of him that was fallen amon[illegible: 1 letter]st Thieves, that they ought not to look upon t[illegible: 1 letter]ose of their own Country only as Neighbours, for a Samaritan might deserve the Name better than a Priest or Levite. But they generally lookt upon all the Uncircumcised, as not their Neighbours, but their Enemies, whom the Precept did not oblige them to love.

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 which despightfully use you, and persecute you.

That this is no Counsel of Perfection (as the Papists would have it) nor any new Precept added to the Law of God (as the Socimans would have it) is plain from Prov. 25.21. where we find it commanded under the old Testament▪ Neither is it I advise you, but I say unto you, which argueth a Command. Love here doth not signify the Complacency of the Heart in an object, which is Love in the strict Sense, but be Charitable unto, do good to your Enemies, nor are we equally obliged to do good to our Enemies as to our Friends, but it is Expounded by the following Words, and to be under[illegible: 1 letter]tood. 1. Of not seeking unlawful private Revenge. Bless them that Curse you: do not return Reviling for Reviling, while they Curse, do you Bless. 2. Doing them common Offices of kindness. Rom. 12.20. If thine Enemy Hunger, feed him: if he Thirst, give him to Drink. This is a doing good to them that hate us, relieving them in their pre[illegible: 1 letter]sing Nece[illegible: 1 letter]sities 3. Doing them all the good we can for their Souls: Pray for them who Despightfully use you and Persecute you. So did our Saviour Lu. 23.43. and Stephen, Acts 7.60. so did David, Psal. 35.13, 14, 15. In the mean time we may hate those who are Gods Enemies, as such, Psal. 139.21, 22. And for such, we may seek a due Revenge of God's Honour upon them, and for our Enemies, this Precept Prohibits not the seeking of a just Satisfaction for Wrongs done unto us in a way of Publick Justice, yet not without a Mixture of Charity.

Marginal references: Luk. 6.27. Ro[illegible: 1 letter]. 12.14.; Luk. 23, 34. Acts 7.60. 1 Pet. 2.23. & 3.9.

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 the good, and sendeth rain on the just and on the unjust.

As your Heavenly Father, hath a common Love, which he extendeth to all Mankind, in supplying their Necessities, with the Light and Warmth of the Sun, and with the Rain as well as a special Love and Favour, which he exerciseth only toward those that are good, and Members of Christ, so ought you to have, tho you are not obliged to take your Enemies into your Bosom, yet you ought to love them in their order, and as your Heavenly Father, tho he will one Day have a Satisfaction from Sinners, for the wrong done to his Majesty unless they Repent; yet to heap Coals of Fire on their Heads, gives them good things of Common Providence, that he might not leave them without Witness, yea, and affords them the outward means of Grace for their Souls: so altho you are bound to seek some Satisfaction for Gods Honour and Glory, from Flagitious Sinners, and tho you may in an orderly Course seek a moderate Satisfaction for the wrong done to your selves, yet you ought to love them, with a love consistent with these things. That so you may imitate your Heavenly Father, and approve your selves to [illegible: 1 letter]e his Children.

47 And if you salute you brethren only, what do you more than others? do not even the publicans so?

Reason obligeth you, who expect a reward from God for what you do, to do something more than those who know of no such reward; or at least live in no Expectation of any such thing, and you who Condemn others as great Sinners, and Men not worthy of your Converse, ought to do something by which you may outdo those whom you so Conde[illegible: 1 letter]n, both in Offices of Piety towards God, and Charity towards Men. But if you only shew kindness to your Relations, and to your Country-men, you do no more than those whom you look upon as Heathens, and the worst of Men, who act only from the Light and Law of Nature and know of no reward God hat[illegible: 1 letter] to give, nor live in any such Expectation of it. By loving here is me[illegible: 1 letter]nt doing good Offices, either for the Souls, or Bodies of others. By Saluting is meant Common Offices of kindness, such as inquiring of our Neighbours Health, wishing the[illegible: 1 letter] well, &c. The Publicans were Civil Officers appointed by the Romans, to gather up Publick Taxes and Revenues, the Chief Commi[illegible: 1 letter]sioners were Knights and Gentlemen of Rome, who either let out these Revenues to others, or imployed others under them in the Collecting of them, these thus employed were some Iews (such were Matthew and Zacheus) some Romans. These (as is ordinary) made their own Markets, and exacted of the People, upon which Accounts they were exceeding odious: and therefore ordinarily in Scripture we shall find Publicans and Sinners put together, Chap. 9.11. & 11.19. and they are joyned with Harlots, Ch. 21.32. and the Pharisee in his Justification Gloried, he was not as that Publican, Lu. 18.11. Those who Condemn others, ought to take care that they be better than others.

48 Be ye therefore perfect even as your Father which is in heaven is perfect.

Perfect here is not taken in that Sense, as it is taken in other Texts of Scripture, where it signifyeth Sincerity and uprightness, as Iob 2.3. or where it signifieth a Comparative Perfection, as Paul saith, he spake to those that were Perfect, but for an absolute perfecti[illegible: 1 letter]n, such as is in our Father which is in Heaven, and so much is signifyed by the proposing of our Heavenly Father as our Example. Nor will it therefore follow, either that thi[illegible: 1 letter] is a meer Counsel, not a Precept, or that an absolute Perfection in holiness, is a thing in this Life attainable. But that it is our Duty to labour for it, forgetting what is behind, and reaching forth unto those things which are before, pressing towards the Mark, for the Prize of the high Calling of God in Iesus Christ (as the Apostle speaks) Philip. 3.13, 14. Pro perfecto est, qui perfecto Proximus. God accounteth him Perfect, who is nearest to Perfection.

The Sermon on the Mount.

1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 2 And he opened his mouth, and taught them, saying,

We have here a general account of this sermon.

I. The Preacher was our Lord Jesus, the Prince of preachers, the great Prophet of his church, who came into the world, to be the Light of the world. The prophets and John had done virtuously in preaching, but Christ excelled them all. He is the eternal Wisdom, that lay in the bosom of the Father, before all worlds, and perfectly knew his will (John i. 18); and he is the eternal Word, by whom he has in these last days spoken to us. The many miraculous cures wrought by Christ in Galilee, which we read of in the close of the foregoing chapter, were intended to make way for this sermon, and to dispose people to receive instructions from one in whom there appeared so much of a divine power and goodness; and, probably, this sermon was the summary, or rehearsal, of what he had preached up and down in the synagogues of Galilee. His text was, Repent, for the kingdom of heaven is at hand. This is a sermon on the former part of that text, showing what it is to repent; it is to reform, both in judgment and practice; and here he tells us wherein, in answer to that question (Mal. iii. 7), Wherein shall we return? He afterward preached upon the latter part of the text, when, in divers parables, he showed what the kingdom of heaven is like, ch. xiii.

II. The place was a mountain in Galilee. As in other things, so in this, our Lord Jesus was but ill accommodated; he had no convenient place to preach in, any more than to lay his head on. While the scribes and Pharisees had Moses' chair to sit in, with all possible ease, honour, and state, and there corrupted the law; our Lord Jesus, the great Teacher of truth, is driven out to the desert, and finds no better a pulpit than a mountain can afford; and not one of the holy mountains neither, not one of the mountains of Zion, but a common mountain; by which Christ would intimate that there is no such distinguishing holiness of places now, under the gospel, as there was under the law; but that it is the will of God that men should pray and preach every where, any where, provided it be decent and convenient. Christ preached this sermon, which was an exposition of the law, upon a mountain, because upon a mountain the law was given; and this was also a solemn promulgation of the Christian law. But observe the difference: when the law was given, the Lord came down upon the mountain; now the Lord went up: then, he spoke in thunder and lightning; now, in a still small voice: then the people were ordered to keep their distance; now they are invited to draw near: a blessed change! If God's grace and goodness are (as they certainly are) his glory, then the glory of the gospel is the glory that excels, for grace and truth came by Jesus Christ, 2 Cor. iii. 7; Heb. xii. 18, &c. It was foretold of Zebulun and Issachar, two of the tribes of Galilee (Deut. xxxiii. 19), that they shall call the people to the mountain; to this mountain we are called, to learn to offer the sacrifices of righteousness. Now was this the mountain of the Lord, where he taught us his ways, Isa. ii. 2, 3; Mic. iv. 1, 2.

III. The auditors were his disciples, who came unto him; came at his call, as appears by comparing Mark iii. 13, Luke vi. 13. To them he directed his speech, because they followed him for love and learning, while others attended him only for cures. He taught them, because they were willing to be taught (the meek will he teach his way); because they would understand what he taught, which to others was foolishness; and because they were to teach others; and it was therefore requisite that they should have a clear and distinct knowledge of these things themselves. The duties prescribed in this sermon were to be conscientiously performed by all those that would enter into that kingdom of heaven which they were sent to set up, with hope to have the benefit of it. But though this discourse was directed to the disciples, it was in the hearing of the multitude; for it is said (ch. vii. 28), The people were astonished. No bounds were set about this mountain, to keep the people off, as were about mount Sinai (Exod. xix. 12); for, through Christ, we have access to God, not only to speak to him, but to hear from him. Nay, he had an eye to the multitude, in preaching this sermon. When the fame of his miracles had brought a vast crowd together, he took the opportunity of so great a confluence of people, to instruct them. Note, It is an encouragement to a faithful minister to cast the net of the gospel where there are a great many fishes, in hope that some will be caught. The sight of a multitude puts life into a preacher, which yet must arise from a desire of their profit, not his own praise.

IV. The solemnity of his sermon is intimated in that word, when he was set. Christ preached many times occasionally, and by interlocutory discourses; but this was a set sermon, kathisantos autou, when he had placed himself so as to be best heard. He sat down as a Judge or Lawgiver. It intimates with what sedateness and composure of mind the things of God should be spoken and heard. He sat, that the scriptures might be fulfilled (Mal. iii. 3), He shall sit as a refiner, to purge away the dross, the corrupt doctrines of the sons of Levi. He sat as in the throne, judging right (Ps. ix. 4); for the word he spoke shall judge us. That phrase, He opened his mouth, is only a Hebrew periphrasis of speaking, as Job iii. 1. Yet some think it intimates the solemnity of this discourse; the congregation being large, he raised his voice, and spoke louder than usual. He had spoken long by his servants the prophets, and opened their mouths (Ezek. iii. 27; xxiv. 27; xxxiii. 22); but now he opened his own, and spoke with freedom, as one having authority. One of the ancients has this remark upon it; Christ taught much without opening his mouth. that is, by his holy and exemplary life; nay, he taught, when, being led as a lamb to the slaughter, he opened not his mouth, but now he opened his mouth, and taught, that the scriptures might be fulfilled, Prov. viii. 1, 2, 6. Doth not wisdom cry—cry on the top of high places? And the opening of her lips shall be right things. He taught them, according to the promise (Isa. liv. 13), All thy children shall be taught of the Lord; for this purpose he had the tongue of the learned (Isa. l. 4), and the Spirit of the Lord, Isa. lxi. 1. He taught them, what was the evil they should abhor, and what was the good they should abide and abound in; for Christianity is not a matter of speculation, but is designed to regulate the temper of our minds and the tenour of our conversations; gospel-time is a time of reformation (Heb. ix. 10); and by the gospel we must be reformed, must be made good, must be made better. The truth, as it is in Jesus, is the truth which is according to godliness, Tit. i. 1.

The Sermon on the Mount.

3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Christ begins his sermon with blessings, for he came into the world to bless us (Acts iii. 26), as the great High Priest of our profession; as the blessed Melchizedec; as He in whom all the families of the earth should be blessed, Gen. xii. 3. He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it as one having authority, as one that can command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse (Mal. iv. 6), the gospel begins with a blessing; for hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention: 1. To show who they are that are to be accounted truly happy, and what their characters are. 2. What that is wherein true happiness consists, in the promises made to persons of certain characters, the performance of which will make them happy. Now,

1. This is designed to rectify the ruinous mistakes of a blind and carnal world. Blessedness is the thing which men pretend to pursue; Who will make us to see good? Ps. iv. 6. But most mistake the end, and form a wrong notion of happiness; and then no wonder that they miss the way; they choose their own delusions, and court a shadow. The general opinion is, Blessed are they that are rich, and great, and honourable in the world; they spend their days in mirth, and their years in pleasure; they eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf; happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they bless the covetous (Ps. x. 3); they will be rich. Now our Lord Jesus comes to correct this fundamental error, to advance a new hypothesis, and to give us quite another notion of blessedness and blessed people, which, however paradoxical it may appear to those who are prejudiced, yet is in itself, and appears to be to all who are savingly enlightened, a rule and doctrine of eternal truth and certainty, by which we must shortly be judged. If this, therefore, be the beginning of Christ's doctrine, the beginning of a Christian's practice must be to take his measures of happiness from those maxims, and to direct his pursuits accordingly.

2. It is designed to remove the discouragements of the weak and poor who receive the gospel, by assuring them that his gospel did not make those only happy that were eminent in gifts, graces, comforts, and usefulness; but that even the least in the kingdom of heaven, whose heart was upright with God, was happy in the honours and privileges of that kingdom.

3. It is designed to invite souls to Christ, and to make way for his law into their hearts. Christ's pronouncing these blessings, not at the end of his sermon, to dismiss the people, but at the beginning of it, to prepare them for what he had further to say to them, may remind us of mount Gerizim and mount Ebal, on which the blessings and cursings of the law were read, Deut. xxvii. 12, &c. There the curses are expressed, and the blessings only implied; here the blessings are expressed, and the curses implied: in both, life and death are set before us; but the law appeared more as a ministration of death, to deter us from sin; the gospel as a dispensation of life, to allure us to Christ, in whom alone all good is to be had. And those who had seen the gracious cures wrought by his hand (ch. iv. 23, 24), and now heard the gracious words proceeding out of his mouth, would say that he was all of a piece, made up of love and sweetness.

4. It is designed to settle and sum up the articles of agreement between God and man. The scope of the divine revelation is to let us know what God expects from us, and what we may then expect from him; and no where is this more fully set forth in a few words than here, nor with a more exact reference to each other; and this is that gospel which we are required to believe; for what is faith but a conformity to these characters, and a dependence upon these promises? The way to happiness is here opened, and made a highway (Isa. xxxv. 8); and this coming from the mouth of Jesus Christ, it is intimated that from him, and by him, we are to receive both the seed and the fruit, both the grace required, and the glory promised. Nothing passes between God and fallen man, but through his hand. Some of the wiser heathen had notions of blessedness different from the rest of mankind, and looking toward this of our Saviour. Seneca, undertaking to describe a blessed man, makes it out, that it is only an honest, good man that is to be so called: De vita beata. cap. 4. Cui nullum bonum malumque sit, nisi bonus malusque animus—Quem nec extollant fortuita, nec frangant—Cui vera voluptas erit voluptatum comtemplio—Cui unum bonum honestas, unum malum turpitudo.—In whose estimation nothing is good or evil, but a good or evil heart—Whom no occurrences elate or deject—Whose true pleasure consists in a contempt of pleasure—To whom the only good is virtue, and the only evil vice.

Our Saviour here gives us eight characters of blessed people; which represent to us the principal graces of a Christian. On each of them a present blessing is pronounced; Blessed are they; and to each a future blessing is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended.

Do we ask then who are happy? It is answered,

I. The poor in spirit are happy, v. 3. There is a poor-spiritedness that is so far from making men blessed that it is a sin and a snare—cowardice and base fear, and a willing subjection to the lusts of men. But this poverty of spirit is a gracious disposition of soul, by which we are emptied of self, in order to our being filled with Jesus Christ. To be poor in spirit is, 1. To be contentedly poor, willing to be emptied of worldly wealth, if God orders that to be our lot; to bring our mind to our condition, when it is a low condition. Many are poor in the world, but high in spirit, poor and proud, murmuring and complaining, and blaming their lot, but we must accommodate ourselves to our poverty, must know how to be abased, Phil. iv. 12. Acknowledging the wisdom of God in appointing us to poverty, we must be easy in it, patiently bear the inconveniences of it, be thankful for what we have, and make the best of that which is. It is to sit loose to all worldly wealth, and not set our hearts upon it, but cheerfully to bear losses and disappointments which may befal us in the most prosperous state. It is not, in pride or pretence, to make ourselves poor, by throwing away what God has given us, especially as those in the church of Rome, who vow poverty, and yet engross the wealth of the nations; but if we be rich in the world we must be poor in spirit, that is, we must condescend to the poor and sympathize with them, as being touched with the feeling of their infirmities; we must expect and prepare for poverty; must not inordinately fear or shun it, but must bid it welcome, especially when it comes upon us for keeping a good conscience, Heb. x. 34. Job was poor in spirit, when he blessed God in taking away, as well as giving. 2. It is to be humble and lowly in our own eyes. To be poor in spirit, is to think meanly of ourselves, of what we are, and have, and do; the poor are often taken in the Old Testament for the humble and self-denying, as opposed to those that are at ease, and the proud; it is to be as little children in our opinion of ourselves, weak, foolish, and insignificant, ch. xviii. 4; xix. 14. Laodicea was poor in spirituals, wretchedly and miserably poor, and yet rich in spirit, so well increased with goods, as to have need of nothing, Rev. iii. 17. On the other hand, Paul was rich in spirituals, excelling most in gifts and graces, and yet poor in spirit, the least of the apostles, less than the least of all saints, and nothing in his own account. It is to look with a holy contempt upon ourselves, to value others and undervalue ourselves in comparison of them. It is to be willing to make ourselves cheap, and mean, and little, to do good; to become all things to all men. It is to acknowledge that God is great, and we are mean; that he is holy and we are sinful; that he is all and we are nothing, less than nothing, worse than nothing; and to humble ourselves before him, and under his mighty hand. 3. It is to come off from all confidence in our own righteousness and strength, that we may depend only upon the merit of Christ for our justification, and the spirit and grace of Christ for our sanctification. That broken and contrite spirit with which the publican cried for mercy to a poor sinner, is that poverty of spirit. We must call ourselves poor, because always in want of God's grace, always begging at God's door, always hanging on in his house.

Now, (1.) This poverty in spirit is put first among the Christian graces. The philosophers did not reckon humility among their moral virtues, but Christ puts it first. Self-denial is the first lesson to be learned in his school, and poverty of spirit entitled to the first beatitude. The foundation of all other graces is laid in humility. Those who would build high must begin low; and it is an excellent preparative for the entrance of gospel-grace into the soul; it fits the soil to receive the seed. Those who are weary and heavy laden, are the poor in spirit, and they shall find rest with Christ.

(2.) They are blessed. Now they are so, in this world. God looks graciously upon them. They are his little ones, and have their angels. To them he gives more grace; they live the most comfortable lives, and are easy to themselves and all about them, and nothing comes amiss to them; while high spirits are always uneasy.

(3.) Theirs is the kingdom of heaven. The kingdom of grace is composed of such; they only are fit to be members of Christ's church, which is called the congregation of the poor (Ps. lxxiv. 19); the kingdom of glory is prepared for them. Those who thus humble themselves, and comply with God when he humbles them, shall be thus exalted. The great, high spirits go away with the glory of the kingdoms of the earth; but the humble, mild, and yielding souls obtain the glory of the kingdom of heaven. We are ready to think concerning those who are rich, and do good with their riches, that, no doubt, theirs is the kingdom of heaven; for they can thus lay up in store a good security for the time to come; but what shall the poor do, who have not wherewithal to do good? Why, the same happiness is promised to those who are contentedly poor, as to those who are usefully rich. If I am not able to spend cheerfully for his sake, if I can but want cheerfully for his sake, even that shall be recompensed. And do not we serve a good master then?

II. They that mourn are happy (v. 4); Blessed are they that mourn. This is another strange blessing, and fitly follows the former. The poor are accustomed to mourn, the graciously poor mourn graciously. We are apt to think, Blessed are the merry; but Christ, who was himself a great mourner, says, Blessed are the mourners. There is a sinful mourning, which is an enemy to blessedness—the sorrow of the world; despairing melancholy upon a spiritual account, and disconsolate grief upon a temporal account. There is a natural mourning, which may prove a friend to blessedness, by the grace of God working with it, and sanctifying the afflictions to us, for which we mourn. But there is a gracious mourning, which qualifies for blessedness, an habitual seriousness, the mind mortified to mirth, and an actual sorrow. 1. A penitential mourning for our own sins; this is godly sorrow, a sorrow according to God; sorrow for sin, with an eye to Christ, Zech. xii. 10. Those are God's mourners, who live a life of repentance, who lament the corruption of their nature, and their many actual transgressions, and God's withdrawings from them; and who, out of regard to God's honour, mourn also for the sins of others, and sigh and cry for their abominations, Ezek. ix. 4. 2. A sympathizing mourning for the afflictions of others; the mourning of those who weep with them that weep, are sorrowful for the solemn assemblies, for the desolations of Zion (Zeph. iii. 18; Ps. cxxxvii. 1), especially who look with compassion on perishing souls, and weep over them, as Christ over Jerusalem.

Now these gracious mourners, (1.) Are blessed. As in vain and sinful laughter the heart is sorrowful, so in gracious mourning the heart has a serious joy, a secret satisfaction, which a stranger does not intermeddle with. They are blessed, for they are like the Lord Jesus, who was a man of sorrows, and of whom we never read that he laughed, but often that he wept. The are armed against the many temptations that attend vain mirth, and are prepared for the comforts of a sealed pardon and a settled peace. (2.) They shall be comforted. Though perhaps they are not immediately comforted, yet plentiful provision is made for their comfort; light is sown for them; and in heaven, it is certain, they shall be comforted, as Lazarus, Luke xvi. 25. Note, The happiness of heaven consists in being perfectly and eternally comforted, and in the wiping away of all tears from their eyes. It is the joy of our Lord; a fulness of joy and pleasures for evermore; which will be doubly sweet to those who have been prepared for them by this godly sorrow. Heaven will be a heaven indeed to those who go mourning thither; it will be a harvest of joy, the return of a seed-time of tears (Ps. cxxvi. 5, 6); a mountain of joy, to which our way lies through a vale of tears. See Isa. lxvi. 10.

III. The meek are happy (v. 5); Blessed are the meek. The meek are those who quietly submit themselves to God, to his word and to his rod, who follow his directions, and comply with his designs, and are gentle towards all men (Tit. iii. 2); who can bear provocation without being inflamed by it; are either silent, or return a soft answer; and who can show their displeasure when there is occasion for it, without being transported into any indecencies; who can be cool when others are hot; and in their patience keep possession of their own souls, when they can scarcely keep possession of any thing else. They are the meek, who are rarely and hardly provoked, but quickly and easily pacified; and who would rather forgive twenty injuries than revenge one, having the rule of their own spirits.

These meek ones are here represented as happy, even in this world. 1. They are blessed, for they are like the blessed Jesus, in that wherein particularly they are to learn of him, ch. xi. 29. They are like the blessed God himself, who is Lord of his anger, and in whom fury is not. They are blessed, for they have the most comfortable, undisturbed enjoyment of themselves, their friends, their God; they are fit for any relation, and condition, any company; fit to live, and fit to die. 2. They shall inherit the earth; it is quoted from Ps. xxxvii. 11, and it is almost the only express temporal promise in all the New Testament. Not that they shall always have much of the earth, much less that they shall be put off with that only; but this branch of godliness has, in a special manner, the promise of life that now is. Meekness, however ridiculed and run down, has a real tendency to promote our health, wealth, comfort, and safety, even in this world. The meek and quiet are observed to live the most easy lives, compared with the froward and turbulent. Or, They shall inherit the land (so it may be read), the land of Canaan, a type of heaven. So that all the blessedness of heaven above, and all the blessings of earth beneath, are the portion of the meek.

IV. They that hunger and thirst after righteousness are happy, v. 6. Some understand this as a further instance of our outward poverty, and a low condition in this world, which not only exposes men to injury and wrong, but makes it in vain for them to seek to have justice done to them; they hunger and thirst after it, but such is the power on the side of their oppressors, that they cannot have it; they desire only that which is just and equal, but it is denied them by those that neither fear God nor regard men. This is a melancholy case! Yet, blessed are they, if they suffer these hardships for and with a good conscience; let them hope in God, who will see justice done, right take place, and will deliver the poor from their oppressors, Ps. ciii. 6. Those who contentedly bear oppression, and quietly refer themselves to God to plead their cause, shall in due time be satisfied, abundantly satisfied, in the wisdom and kindness which shall be manifested in his appearances for them. But it is certainly to be understood spiritually, of such a desire as, being terminated on such an object, is gracious, and the work of God's grace in the soul, and qualifies for the gifts of the divine favour. 1. Righteousness is here put for all spiritual blessings. See Ps. xxiv. 5; ch. vi. 33. They are purchased for us by the righteousness of Christ; conveyed and secured by the imputation of that righteousness to us; and confirmed by the faithfulness of God. To have Christ made of God to us righteousness, and to be made the righteousness of God in him; to have the whole man renewed in righteousness, so as to become a new man, and to bear the image of God; to have an interest in Christ and the promises—this is righteousness. 2. These we must hunger and thirst after. We must truly and really desire them, as one who is hungry and thirsty desires meat and drink, who cannot be satisfied with any thing but meat and drink, and will be satisfied with them, though other things be wanting. Our desires of spiritual blessings must be earnest and importunate; "Give me these, or else I die; every thing else is dross and chaff, unsatisfying; give me these, and I have enough, though I had nothing else." Hunger and thirst are appetites that return frequently, and call for fresh satisfactions; so these holy desires rest not in any thing attained, but are carried out toward renewed pardons, and daily fresh supplies of grace. The quickened soul calls for constant meals of righteousness, grace to do the work of every day in its day, as duly as the living body calls for food. Those who hunger and thirst will labour for supplies; so we must not only desire spiritual blessings, but take pains for them in the use of the appointed means. Dr. Hammond, in his practical Catechism, distinguishes between hunger and thirst. Hunger is a desire of food to sustain, such as sanctifying righteousness. Thirst is the desire of drink to refresh, such as justifying righteousness, and the sense of our pardon.

Those who hunger and thirst after spiritual blessings, are blessed in those desires, and shall be filled with those blessings. (1.) They are blessed in those desires. Though all desires of grace are not grace (feigned, faint desires are not), yet such a desire as this is; it is an evidence of something good, and an earnest of something better. It is a desire of God's own raising, and he will not forsake the work of his own hands. Something or other the soul will be hungering and thirsting after; therefore they are blessed who fasten upon the right object, which is satisfying, and not deceiving; and do not pant after the dust of the earth, Amos ii. 7; Isa. lv. 2. (2.) They shall be filled with those blessings. God will give them what they desire to complete their satisfaction. It is God only who can fill a soul, whose grace and favour are adequate to its just desires; and he will fill those with grace for grace, who, in a sense of their own emptiness, have recourse to his fulness. He fills the hungry (Luke i. 53), satiates them, Jer. xxxi. 25. The happiness of heaven will certainly fill the soul; their righteousness shall be complete, the favour of God and his image, both in their full perfection.

V. The merciful are happy, v. 7. This, like the rest, is a paradox; for the merciful are not taken to be the wisest, nor are likely to be the richest; yet Christ pronounces them blessed. Those are the merciful, who are piously and charitably inclined to pity, help, and succour persons in misery. A man may be truly merciful, who has not wherewithal to be bountiful or liberal; and then God accepts the willing mind. We must not only bear our own afflictions patiently, but we must, by Christian sympathy, partake of the afflictions of our brethren; pity must be shown (Job vi. 14), and bowels of mercy put on (Col. iii. 12); and, being put on, they must put forth themselves in contributing all we can for the assistance of those who are any way in misery. We must have compassion on the souls of others, and help them; pity the ignorant, and instruct them; the careless, and warn them; those who are in a state of sin, and snatch them as brands out of the burning. We must have compassion on those who are melancholy and in sorrow, and comfort them (Job xvi. 5); on those whom we have advantage against, and not be rigorous and severe with them; on those who are in want, and supply them; which if we refuse to do, whatever we pretend, we shut up the bowels of our compassion, James ii. 15, 16; 1 John iii. 17. Draw out thy soul by dealing thy bread to the hungry, Isa. lviii. 7, 10. Nay, a good man is merciful to his beast.

Now as to the merciful. 1. They are blessed; so it was said in the Old Testament; Blessed is he that considers the poor, Ps. xli. 1. Herein they resemble God, whose goodness is his glory; in being merciful as he is merciful, we are, in our measure, perfect as he is perfect. It is an evidence of love to God; it will be a satisfaction to ourselves, to be any way instrumental for the benefit of others. One of the purest and most refined delights in this world, is that of doing good. In this word, Blessed are the merciful, is included that saying of Christ, which otherwise we find not in the gospels, It is more blessed to give than to receive, Acts xx. 35. 2. They shall obtain mercy; mercy with men, when they need it; he that watereth, shall be watered also himself (we know not how soon we may stand in need of kindness, and therefore should be kind); but especially mercy with God, for with the merciful he will show himself merciful, Ps. xviii. 25. The most merciful and charitable cannot pretend to merit, but must fly to mercy. The merciful shall find with God sparing mercy (ch. vi. 14), supplying mercy (Prov. xix. 17), sustaining mercy (Ps. xli. 2), mercy in that day (2 Tim. i. 18); may, they shall inherit the kingdom prepared for them (ch. xxv. 34, 35); whereas they shall have judgment without mercy (which can be nothing short of hell-fire) who have shown no mercy.

VI. The pure in heart are happy (v. 8); Blessed are the poor in heart, for they shall see God. This is the most comprehensive of all the beatitudes; here holiness and happiness are fully described and put together.

1. Here is the most comprehensive character of the blessed: they are pure in heart. Note, True religion consists in heart-purity. Those who are inwardly pure, show themselves to be under the power of pure and undefiled religion. True Christianity lies in the heart, in the purity of heart; the washing of that from wickedness, Jer. iv. 14. We must lift up to God, not only clean hands, but a pure heart, Ps. xxiv. 4, 5; 1 Tim. i. 5. The heart must be pure, in opposition to mixture—an honest heart that aims well; and pure, in opposition to pollution and defilement; as wine unmixed, as water unmuddied. The heart must be kept pure from fleshly lusts, all unchaste thoughts and desires; and from worldly lusts; covetousness is called filthy lucre; from all filthiness of flesh and spirit, all that which come out of the heart, and defiles the man. The heart must be purified by faith, and entire for God; must be presented and preserved a chaste virgin to Christ. Create in me such a clean heart, O God!

2. Here is the most comprehensive comfort of the blessed; They shall see God. Note, (1.) It is the perfection of the soul's happiness to see God; seeing him, as we may by faith in our present state, is a heaven upon earth; and seeing him as we shall in the future state, in the heaven of heaven. To see him as he is, face to face, and no longer through a glass darkly; to see him as ours, and to see him and enjoy him; to see him and be like him, and be satisfied with that likeness (Ps. xvii. 15); and to see him for ever, and never lose the sight of him; this is heaven's happiness. (2.) The happiness of seeing God is promised to those, and those only, who are pure in heart. None but the pure are capable of seeing God, nor would it be a felicity to the impure. What pleasure could an unsanctified soul take in the vision of a holy God? As he cannot endure to look upon their iniquity, so they cannot endure to look upon his purity; nor shall any unclean thing enter into the new Jerusalem; but all that are pure in heart, all that are truly sanctified, have desires wrought in them, which nothing but the sight of God will sanctify; and divine grace will not leave those desires unsatisfied.

VII. The peace-makers are happy, v. 9. The wisdom that is from above is first pure, and then peaceable; the blessed ones are pure toward God, and peaceable toward men; for with reference to both, conscience must be kept void of offence. The peace-makers are those who have, 1. A peaceable disposition: as, to make a lie, is to be given and addicted to lying, so, to make peace, is to have a strong and hearty affection to peace. I am for peace, Ps. cxx. 7. It is to love, and desire, and delight in peace; to be put in it as in our element, and to study to be quiet. 2. A peaceable conversation; industriously, as far as we can, to preserve the peace that it be not broken, and to recover it when it is broken; to hearken to proposals of peace ourselves, and to be ready to make them to others; where distance is among brethren and neighbours, to do all we can to accommodate it, and to be repairers of the breaches. The making of peace is sometimes a thankless office, and it is the lot of him who parts a fray, to have blows on both sides; yet it is a good office, and we must be forward to it. Some think that this is intended especially as a lesson for ministers, who should do all they can to reconcile those who are at variance, and to promote Christian love among those under their charge.

Now, (1.) Such persons are blessed; for they have the satisfaction of enjoying themselves, by keeping the peace, and of being truly serviceable to others, by disposing them to peace. They are working together with Christ, who came into the world to slay all enmities, and to proclaim peace on earth. (2.) They shall be called the children of God; it will be an evidence to themselves that they are so; God will own them as such, and herein they will resemble him. He is the God of peace; the Son of God is the Prince of peace; the Spirit of adoption is a Spirit of peace. Since God has declared himself reconcilable to us all, he will not own those for his children who are implacable in their enmity to one another; for if the peacemakers are blessed, woe to the peace-breakers! Now by this it appears, that Christ never intended to have his religion propagated by fire and sword, or penal laws, or to acknowledge bigotry, or intemperate zeal, as the mark of his disciples. The children of this world love to fish in troubled waters, but the children of God are the peace-makers, the quiet in the land.

VIII. Those who are persecuted for righteousness' sake, are happy. This is the greatest paradox of all, and peculiar to Christianity; and therefore it is put last, and more largely insisted upon than any of the rest, v. 10-12. This beatitude, like Pharaoh's dream, is doubled, because hardly credited, and yet the thing is certain; and in the latter part there is change of the person, "Blessed are ye—ye my disciples, and immediate followers. This is that which you, who excel in virtue, are more immediately concerned in; for you must reckon upon hardships and troubles more than other men." Observe here,

1. The case of suffering saints described; and it is a hard case, and a very piteous one.

(1.) They are persecuted, hunted, pursued, run down, as noxious beasts are, that are sought for to be destroyed; as if a Christian did caput gerere lupinum—bear a wolf's head, as an outlaw is said to do—any one that finds him may slay him; they are abandoned as the offscouring of all things; fined, imprisoned, banished, stripped of their estates, excluded from all places of profit and trust, scourged, racked, tortured, always delivered to death, and accounted as sheep for the slaughter. This has been the effect of the enmity of the serpent's seed against the holy seed, ever since the time of righteous Abel. It was so in Old-Testament times, as we find, Heb. xi. 35, &c. Christ has told us that it would much more be so with the Christian church, and we are not to think it strange, 1 John iii. 13. He has left us an example.

(2.) The are reviled, and have all manner of evil said against them falsely. Nicknames, and names of reproach, are fastened upon them, upon particular persons, and upon the generation of the righteous in the gross, to render them odious; sometimes to make them formidable, that they may be powerfully assailed; things are laid to their charge that they knew not, Ps. xxxv. 11; Jer. xx. 18; Acts xvii. 6, 7. Those who have had no power in their hands to do them any other mischief, could yet do this; and those who have had power to persecute, had found it necessary to do this too, to justify themselves in their barbarous usage of them; they could not have baited them, if they had not dressed them in bear-skins; nor have given them the worst of treatment, if they had not first represented them as the worst of men. They will revile you, and persecute you. Note, Reviling the saints is persecuting them, and will be found so shortly, when hard speeches must be accounted for (Jude 15), and cruel mockings, Heb. xi. 36. They will say all manner of evil of you falsely; sometimes before the seat of judgment, as witnesses; sometimes in the seat of the scornful, with hypocritical mockers at feasts; they are the song of the drunkards; sometimes to face their faces, as Shimei cursed David; sometimes behind their backs, as the enemies of Jeremiah did. Note, There is no evil so black and horrid, which, at one time or other, has not been said, falsely, of Christ's disciples and followers.

(3.) All this is for righteousness' sake (v. 10); for my sake, v. 11. If for righteousness' sake, then for Christ's sake, for he is nearly interested in the work of righteousness. Enemies to righteousness are enemies to Christ. This precludes those from the blessedness who suffer justly, and are evil spoken of truly for their real crimes; let such be ashamed and confounded, it is part of their punishment; it is not the suffering, but the cause, that makes the martyr. Those suffer for righteousness' sake, who suffer because they will not sin against their consciences, and who suffer for doing that which is good. Whatever pretence persecutors have, it is the power of godliness that they have an enmity to; it is really Christ and his righteousness that are maligned, hated, and persecuted; For thy sake I have borne reproach, Ps. lxix. 9; Rom. viii. 36.

2. The comforts of suffering saints laid down.

(1.) They are blessed; for they now, in their life-time, receive their evil things (Luke xvi. 25), and receive them upon a good account. They are blessed; for it is an honour to them (Acts v. 41); it is an opportunity of glorifying Christ, of doing good, and of experiencing special comforts and visits of grace and tokens of his presence, 2 Cor. i. 5; Dan. iii. 25; Rom. viii. 29.

(2.) They shall be recompensed; Theirs is the kingdom of heaven. They have at present a sure title to it, and sweet foretastes of it; and shall ere long be in possession of it. Though there be nothing in those sufferings than can, in strictness, merit of God (for the sins of the best deserve the worst), yet this is here promised as a reward (v. 12); Great is your reward in heaven: so great, as far to transcend the service. It is in heaven, future, and out of sight; but well secured, out of the reach of chance, fraud, and violence. Note, God will provide that those who lose for him, though it be life itself, shall not lose by him in the end. Heaven, at last, will be an abundant recompence for all the difficulties we meet with in our way. This is that which has borne up the suffering saints in all ages—this joy set before them.

(3.) "So persecuted they the prophets that were before you, v. 12. They were before you in excellency, above what you are yet arrived at; they were before you in time, that they might be examples to you of suffering affliction and of patience, James v. 10. They were in like manner persecuted and abused; and can you expect to go to heaven in a way by yourself? Was not Isaiah mocked for his line upon line? Elisha for his bald head? Were not all the prophets thus treated? Therefore marvel not at it as a strange thing, murmur not at it as a hard thing; it is a comfort to see the way of suffering a beaten road, and an honour to follow such leaders. That grace which was sufficient for them, to carry them through their sufferings, shall not be deficient to you. Those who are your enemies are the seed and successors of them who of old mocked the messengers of the Lord," 2 Chron. xxxvi. 16; ch. xxiii. 31; Acts vii. 52.

The Sermon on the Mount.

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. 14 Ye are the light of the world. A city that is set on a hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Christ had lately called his disciples, and told them that they should be fishers of men; here he tells them further what he designed them to be—the salt of the earth, and lights of the world, that they might be indeed what it was expected they should be.

I. Ye are the salt of the earth. This would encourage and support them under their sufferings, that, though they should be treated with contempt, yet they should really be blessings to the world, and the more so for their suffering thus. The prophets, who went before them, were the salt of the land of Canaan; but the apostles were the salt of the whole earth, for they must go into all the world to preach the gospel. It was a discouragement to them that they were so few and so weak. What could they do in so large a province as the whole earth? Nothing, if they were to work by force of arms and dint of sword; but, being to work silent as salt, one handful of that salt would diffuse its savour far and wide; would go a great way, and work insensibly and irresistibly as leaven, ch. xiii. 33. The doctrine of the gospel is as salt; it is penetrating, quick, and powerful (Heb. iv. 12); it reaches the heart Acts ii. 37. It is cleansing, it is relishing, and preserves from putrefaction. We read of the savour of the knowledge of Christ (2 Cor. ii. 14); for all other learning is insipid without that. An everlasting covenant is called a covenant of salt (Num. xviii. 19); and the gospel is an everlasting gospel. Salt was required in all the sacrifices (Lev. ii. 13), in Ezekiel's mystical temple, Ezek. xliii. 24. Now Christ's disciples having themselves learned the doctrine of the gospel, and being employed to teach it to others, were as salt. Note, Christians, and especially ministers, are the salt of the earth.

1. If they be as they should be they are as good salt, white, and small, and broken into many grains, but very useful and necessary. Pliny says, Sine sale, vita humana non potest degere—Without salt human life cannot be sustained. See in this, (1.) What they are to be in themselves—seasoned with the gospel, with the salt of grace; thoughts and affections, words and actions, all seasoned with grace, Col. iv. 6. Have salt in yourselves, else you cannot diffuse it among others, Mark ix. 50. (2.) What they are to be to others; they must not only be good but do good, must insinuate themselves into the minds of the people, not to serve any secular interest of their own, but that they might transform them into the taste and relish of the gospel. (3.) What great blessings they are to the world. Mankind, lying in ignorance and wickedness, were a vast heap of unsavoury stuff, ready to putrefy; but Christ sent forth his disciples, by their lives and doctrines, to season it with knowledge and grace, and so to render it acceptable to God, to the angels, and to all that relish divine things. (4.) How they must expect to be disposed of. They must not be laid on a heap, must not continue always together at Jerusalem, but must be scattered as salt upon the meat, here a grain and there a grain; as the Levites were dispersed in Israel, that, wherever they live, they may communicate their savour. Some have observed, that whereas it is foolishly called an ill omen to have the salt fall towards us, it is really an ill omen to have the salt fall from us.

2. If they be not, they are as salt that has lost its savour. If you, who should season others, are yourselves unsavoury, void of spiritual life, relish, and vigour; if a Christian be so, especially if a minister be so, his condition is very sad; for, (1.) He is irrecoverable: Wherewith shall it be salted? Salt is a remedy for unsavoury meat, but there is no remedy for unsavoury salt. Christianity will give a man a relish; but if a man can take up and continue the profession of it, and yet remain flat and foolish, and graceless and insipid, no other doctrine, no other means, can be applied, to make him savoury. If Christianity do not do it, nothing will. (2.) He is unprofitable: It is thenceforth good for nothing; what use can it be put to, in which it will not do more hurt than good? As a man without reason, so is a Christian without grace. A wicked man is the worst of creatures; a wicked Christian is the worst of men; and a wicked minister is the worst of Christians. (3.) He is doomed to ruin and rejection; He shall be cast out—expelled the church and the communion of the faithful, to which he is a blot and a burden; and he shall be trodden under foot of men. Let God be glorified in the shame and rejection of those by whom he has been reproached, and who have made themselves fit for nothing but to be trampled upon.

II. Ye are the light of the world, v. 14. This also bespeaks them useful, as the former (Sole et sale nihil utilius—Nothing more useful than the sun and salt), but more glorious. All Christians are light in the Lord (Eph. v. 8), and must shine as lights (Phil. ii. 15), but ministers in a special manner. Christ call himself the Light of the world (John viii. 12), and they are workers together with him, and have some of his honour put upon them. Truly the light is sweet, it is welcome; the light of the first day of the world was so, when it shone out of darkness; so is the morning light of every day; so is the gospel, and those that spread it, to all sensible people. The world sat in darkness, Christ raised up his disciples to shine in it; and, that they may do so, from him they borrow and derive their light.

This similitude is here explained in two things:

1. As the lights of the world, they are illustrious and conspicuous, and have many eyes upon them. A city that is set on a hill cannot be hid. The disciples of Christ, especially those who are forward and zealous in his service, become remarkable, and are taken notice of as beacons. They are for signs (Isa. vii. 18), men wondered at (Zech. iii. 8); all their neighbours have any eye upon them. Some admire them, commend them, rejoice in them, and study to imitate them; others envy them, hate them, censure them, and study to blast them. They are concerned therefore to walk circumspectly, because of their observers; they are as spectacles to the world, and must take heed of every thing that looks ill, because they are so much looked at. The disciples of Christ were obscure men before he called them, but the character he put upon them dignified them, and as preachers of the gospel they made a figure; and though they were reproached for it by some, they were respected for it by others, advanced to thrones, and made judges (Luke xxii. 30); for Christ will honour those that honour him.

2. As the lights of the world, they are intended to illuminate and give light to others (v. 15), and therefore, (1.) They shall be set up as lights. Christ has lighted these candles, they shall not be put under a bushel, not confined always, as they are now, to the cities of Galilee, or the lost sheep of the house of Israel, but they shall be sent into all the world. The churches are the candlesticks, the golden candlesticks, in which these lights are placed, that they light may be diffused; and the gospel is so strong a light, and carries with it so much of its own evidence, that, like a city on a hill, it cannot be hid, it cannot but appear to be from God, to all those who do not wilfully shut their eyes against it. It will give light to all that are in the house, to all that will draw near to it, and come where it is. Those to whom it does not give light, must thank themselves; they will not be in the house with it; will not make a diligent and impartial enquiry into it, but are prejudiced against it. (2.) They must shine as lights, [1.] By their good preaching. The knowledge they have, they must communicate for the good of others; not put it under a bushel, but spread it. The talent must not be buried in a napkin, but traded with. The disciples of Christ must not muffle themselves up in privacy and obscurity, under pretence of contemplation, modesty, or self-preservation, but, as they have received the gift, must minister the same, Luke xii. 3. [2.] By their good living. They must be burning and shining lights (John v. 35); must evidence, in their whole conversation, that they are indeed followers of Christ, James iii. 13. They must be to others for instruction, direction, quickening, and comfort, Job xxix. 11.

See here, First, How our light must shine—by doing such good works as men may see, and may approve of; such works as are of good report among them that are without, and as will therefore give them cause to think well of Christianity. We must do good works that may be seen to the edification of others, but not that they may be seen to our own ostentation; we are bid to pray in secret, and what lies between God and our souls, must be kept to ourselves; but that which is of itself open and obvious to the sight of men, we must study to make congruous to our profession, and praiseworthy, Phil. iv. 8. Those about us must not only hear our good words, but see our good works; that they may be convinced that religion is more than a bare name, and that we do not only make a profession of it, but abide under the power of it.

Secondly, For what end our light must shine—"That those who see your good works may be brought, not to glorify you (which was the things the Pharisees aimed at, and it spoiled all their performances), but to glorify your Father which is in heaven." Note, The glory of God is the great thing we must aim at in every thing we do in religion, 1 Pet. iv. 11. In this centre the lines of all our actions must meet. We must not only endeavor to glorify God ourselves, but we must do all we can to bring others to glorify him. The sight of our good works will do this, by furnishing them, 1. With matter for praise. "Let them see your good works, that they may see the power of God's grace in you, and may thank him for it, and give him the glory of it, who has given such power unto men." 2. With motives of piety. "Let them see your good works, that they may be convinced of the truth and excellency of the Christian religion, may be provoked by a holy emulation to imitate your good works, and so may glorify God." Note, The holy, regular, and exemplary conversation of the saints, may do much towards the conversion of sinners; those who are unacquainted with religion, may hereby be brought to know what it is. Examples teach. And those who are prejudiced against it, may hereby by brought in love with it, and thus there is a winning virtue in a godly conversation.

The Sermon on the Mount.

17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye, 1. To the scriptures of the Old Testament as their rule, and therein Christ here shows them they were in the right: 2. To the scribes and the Pharisees as their example, and therein Christ here shows them they were in the wrong; for,

I. The rule which Christ came to establish exactly agreed with the scriptures of the Old Testament, here called the law and the prophets. The prophets were commentators upon the law, and both together made up that rule of faith and practice which Christ found upon the throne in the Jewish church, and here he keeps it on the throne.

1. He protests against the thought of cancelling and weakening the Old Testament; Think not that I am come to destroy the law and the prophets. (1.) "Let not the pious Jews, who have an affection for the law and the prophets, fear that I come to destroy them." Let them be not prejudiced against Christ and his doctrine, from a jealousy that this kingdom he came to set up, would derogate from the honour of the scriptures, which they had embraced as coming from God, and of which they had experienced the power and purity; no, let them be satisfied that Christ has no ill design upon the law and the prophets. "Let not the profane Jews, who have a disaffection to the law and the prophets, and are weary of that yoke, hope that I am come to destroy them." Let not carnal libertines imagine that the Messiah is come to discharge them from the obligation of divine precepts and yet to secure to them divine promises, to make the happy and yet to give them leave to live as they list. Christ commands nothing now which was forbidden either by the law of nature or the moral law, nor forbids any thing which those laws had enjoined; it is a great mistake to think he does, and he here takes care to rectify the mistake; I am not come to destroy. The Saviour of souls is the destroyer of nothing but the works of the devil, of nothing that comes from God, much less of those excellent dictates which we have from Moses and the prophets. No, he came to fulfil them. That is, [1.] To obey the commands of the law, for he was made under the law, Gal. iv. 4. He in all respects yielded obedience to the law, honoured his parents, sanctified the sabbath, prayed, gave alms, and did that which never any one else did, obeyed perfectly, and never broke the law in any thing. [2.] To make good the promises of the law, and the predictions of the prophets, which did all bear witness to him. The covenant of grace is, for substance, the same now that it was then, and Christ the Mediator of it. [3.] To answer the types of the law; thus (as bishop Tillotson expresses it), he did not make void, but make good, the ceremonial law, and manifested himself to be the Substance of all those shadows. [4.] To fill up the defects of it, and so to complete and perfect it. Thus the word plerosai properly signifies. If we consider the law as a vessel that had some water in it before, he did not come to pour out the water, but to fill the vessel up to the brim; or, as a picture that is first rough-drawn, displays some outlines only of the piece intended, which are afterwards filled up; so Christ made an improvement of the law and the prophets by his additions and explications. [5.] To carry on the same design; the Christian institutes are so far from thwarting and contradicting that which was the main design of the Jewish religion, that they promote it to the highest degree. The gospel is the time of reformation (Heb. ix. 10), not the repeal of the law, but the amendment of it, and, consequently, its establishment.

2. He asserts the perpetuity of it; that not only he designed not the abrogation of it, but that it never should be abrogated (v. 18); "Verily I say unto you, I, the Amen, the faithful Witness, solemnly declare it, that till heaven and earth pass, when time shall be no more, and the unchangeable state of recompences shall supersede all laws, one jot, or one tittle, the least and most minute circumstance, shall in no wise pass from the law till all be fulfilled;" for what is it that God is doing in all the operations both of providence and grace, but fulfilling the scripture? Heaven and earth shall come together, and all the fulness thereof be wrapped up in ruin and confusion, rather than any word of God shall fall to the ground, or be in vain. The word of the Lord endures for ever, both that of the law, and that of the gospel. Observe, The care of God concerning his law extends itself even to those things that seem to be of least account in it, the iotas and the tittles; for whatever belongs to God, and bears his stamp, be it ever so little, shall be preserved. The laws of men are conscious to themselves of so much imperfection, that they allow it for a maxim, Apices juris non sunt jura—The extreme points of the law are not the law, but God will stand by and maintain every iota and every tittle of his law.

3. He gives it in charge to his disciples, carefully to preserve the law, and shows them the danger of the neglect and contempt of it (v. 19); Whosoever therefore shall break one of the least commandments of the law of Moses, much more any of the greater, as the Pharisees did, who neglected the weightier matters of the law, and shall teach men so as they did, who made void the commandment of God with their traditions (ch. xv. 3), he shall be called the least in the kingdom of heaven. Though the Pharisees be cried up for such teachers as should be, they shall not be employed as teachers in Christ's kingdom; but whosoever shall do and teach them, as Christ's disciples would, and thereby prove themselves better friends to the Old Testament than the Pharisees were, they, though despised by men, shall be called great in the kingdom of heaven. Note, (1.) Among the commands of God there are some less than others; none absolutely little, but comparatively so. The Jews reckon the least of the commandments of the law to be that of the bird's nest (Deut. xxii. 6, 7); yet even that had a significance and an intention very great and considerable. (2.) It is a dangerous thing, in doctrine or practice, to disannul the least of God's commands; to break them, that is, to go about either to contract the extent, or weaken the obligation of them; whoever does so, will find it is at his peril. Thus to vacate any of the ten commandments, is too bold a stroke for the jealous God to pass by. It is something more than transgressing the law, it is making void the law, Ps. cxix. 126. (3.) That the further such corruptions as they spread, the worse they are. It is impudence enough to break the command, but is a greater degree of it to teach men so. This plainly refers to those who at this time sat in Moses' seat, and by their comments corrupted and perverted the text. Opinions that tend to the destruction of serious godliness and the vitals of religion, by corrupt glosses on the scripture, are bad when they are held, but worse when they are propagated and taught, as the word of God. He that does so, shall be called least in the kingdom of heaven, in the kingdom of glory; he shall never come thither, but be eternally excluded; or, rather, in the kingdom of the gospel-church. He is so far from deserving the dignity of a teacher in it, that he shall not so much as be accounted a member of it. The prophet that teaches these lies shall be the tail in that kingdom (Isa. ix. 15); when truth shall appear in its own evidence, such corrupt teachers, though cried up as the Pharisees, shall be of no account with the wise and good. Nothing makes ministers more contemptible and base than corrupting the law, Mal. ii. 8, 11. Those who extenuate and encourage sin, and discountenance and put contempt upon strictness in religion and serious devotion, are the dregs of the church. But, on the other hand, Those are truly honourable, and of great account in the church of Christ, who lay out themselves by their life and doctrine to promote the purity and strictness of practical religion; who both do and teach that which is good; for those who do not as they teach, pull down with one hand what they build up with the other, and give themselves the lie, and tempt men to think that all religion is a delusion; but those who speak from experience, who live up to what they preach, are truly great; they honour God, and God will honour them (1 Sam. ii. 30), and hereafter they shall shine as the stars in the kingdom of our Father.

II. The righteousness which Christ came to establish by this rule, must exceed that of the scribes and Pharisees, v. 20. This was strange doctrine to those who looked upon the scribes and Pharisees as having arrived at the highest pitch of religion. The scribes were the most noted teachers of the law, and the Pharisees the most celebrated professors of it, and they both sat in Moses' chair (ch. xxiii. 2), and had such a reputation among the people, that they were looked upon as super-conformable to the law, and people did not think themselves obliged to be as good as they; it was therefore a great surprise to them, to hear that they must be better than they, or they should not go to heaven; and therefore Christ here avers it with solemnity; I say unto you, It is so. The scribes and Pharisees were enemies to Christ and his doctrine, and were great oppressors; and yet it must be owned, that there was something commendable in them. They were much in fasting and prayer, and giving of alms; they were punctual in observing the ceremonial appointments, and made it their business to teach others; they had such an interest in the people that they ought, if but two men went to heaven, one would be a Pharisee; and yet our Lord Jesus here tells his disciples, that the religion he came to establish, did not only exclude the badness, but excel the goodness, of the scribes and Pharisees. We must do more than they, and better than they, or we shall come short of heaven. They were partial in the law, and laid most stress upon the ritual part of it; but we must be universal, and not think it enough to give the priest his tithe, but must give God our hearts. They minded only the outside, but we must make conscience of inside godliness. They aimed at the praise and applause of men, but we must aim at acceptance with God: they were proud of what they did in religion, and trusted to it as a righteousness; but we, when we have done all, must deny ourselves, and say, We are unprofitable servants, and trust only to the righteousness of Christ; and thus we may go beyond the scribes and Pharisees.

The Sermon on the Mount.

21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 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, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore if thou bring thy gift to the altar, and there rememberest 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. 25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

Christ having laid down these principles, that Moses and the prophets were still to be their rulers, but that the scribes and Pharisees were to be no longer their rulers, proceeds to expound the law in some particular instances, and to vindicate it from the corrupt glosses which those expositors had put upon it. He adds not any thing new, only limits and restrains some permissions which had been abused: and as to the precepts, shows the breadth, strictness, and spiritual nature of them, adding such explanatory statutes as made them more clear, and tended much toward the perfecting of our obedience to them. In these verses, he explains the law of the sixth commandment, according to the true intent and full extent of it.

I. Here is the command itself laid down (v. 12); We have heard it, and remember it; he speaks to them who know the law, who had Moses read to them in their synagogues every sabbath-day; you have heard that it was said by them, or rather as it is in the margin, to them of old time, to your forefathers the Jews, Thou shalt not kill. Note, The laws of God are not novel, upstart laws, but were delivered to them of old time; they are ancient laws, but of that nature as never to be antiquated nor grow obsolete. The moral law agrees with the law of nature, and the eternal rules and reasons of good and evil, that is, the rectitude of the eternal Mind. Killing is here forbidden, killing ourselves, killing any other, directly or indirectly, or being any way accessory to it. The law of God, the God of life, is a hedge of protection about our lives. It was one of the precepts of Noah, Gen. ix. 5, 6.

II. The exposition of this command which the Jewish teachers contended themselves with; their comment upon it was, Whosoever shall kill, shall be in danger of the judgment. This was all they had to say upon it, that wilful murderers were liable to the sword of justice, and casual ones to the judgment of the city of refuge. The courts of judgment sat in the gate of their principal cities; the judges, ordinarily, were in number twenty-three; these tried, condemned, and executed murderers; so that whoever killed, was in danger of their judgment. Now this gloss of theirs upon this commandment was faulty, for it intimated, 1. That the law of the sixth commandment was only external, and forbade no more than the act of murder, and laid to restraint upon the inward lusts, from which wars and fightings come. This was indeed the proton pseudos—the fundamental error of the Jewish teachers, that the divine law prohibited only the sinful act, not the sinful thought; they were disposed hærere in cortice—to rest in the letter of the law, and they never enquired into the spiritual meaning of it. Paul, while a Pharisee, did not, till, by the key of the tenth commandment, divine grace let him into the knowledge of the spiritual nature of all the rest, Rom. vii. 7, 14. 2. Another mistake of theirs was, that this law was merely political and municipal, given for them, and intended as a directory for their courts, and no more; as if they only were the people, and the wisdom of the law must die with them.

III. The exposition which Christ gave of this commandment; and we are sure that according to his exposition of it we must be judged hereafter, and therefore ought to be ruled now. The commandment is exceeding broad, and not to be limited by the will of the flesh, or the will of men.

1. Christ tells them that rash anger is heart-murder (v. 22); Whosoever is angry with his brother without a cause, breaks the sixth commandment. By our brother here, we are to understand any person, though ever so much our inferior, as a child, a servant, for we are all made of one blood. Anger is a natural passion; there are cases in which it is lawful and laudable; but it is then sinful, when we are angry without cause. The word is eike, which signifies, sine causâ, sine effectu, et sine modo—without cause, without any good effect, without moderation; so that the anger is then sinful, (1.) When it is without any just provocation given; either for no cause, or no good cause, or no great and proportionable cause; when we are angry at children or servants for that which could not be helped, which was only a piece of forgetfulness or mistake, that we ourselves might easily have been guilty of, and for which we should not have been angry at ourselves; when we are angry upon groundless surmises, or for trivial affronts not worth speaking of. (2.) When it is without any good end aimed at, merely to show our authority, to gratify a brutish passion, to let people know our resentments, and excite ourselves to revenge, then it is in vain, it is to do hurt; whereas if we are at any time angry, it should be to awaken the offender to repentance, and prevent his doing so again; to clear ourselves (2 Cor. vii. 11), and to give warning to others. (3.) When it exceeds due bounds; when we are hardy and headstrong in our anger, violent and vehement, outrageous and mischievous, and when we seek the hurt of those we are displeased at. This is a breach of the sixth commandment, for he that is thus angry, would kill if he could and durst; he has taken the first step toward it; Cain's killing his brother began in anger; he is a murderer in the account of God, who knows his heart, whence murder proceeds, ch. xv. 19.

2. He tells them, that given opprobrious language to our brother is tongue-murder, calling him, Raca, and, Thou fool. When this is done with mildness and for a good end, to convince others of their vanity and folly, it is not sinful. Thus James says, O vain man; and Paul, Thou fool; and Christ himself, O fools, and slow of heart. But when it proceeds from anger and malice within, it is the smoke of that fire which is kindled from hell, and falls under the same character. (1.) Raca is a scornful word, and comes from pride, "Thou empty fellow;" it is the language of that which Solomon calls proud wrath (Prov. xxi. 24), which tramples upon our brother-disdains to set him even with the dogs of our flock. This people who knoweth not the law, is cursed, is such language, John vii. 49. (2.) Thou fool, is a spiteful word, and comes from hatred; looking upon him, not only as mean and not to be honoured, but as vile and not to be loved; "Thou wicked man, thou reprobate." The former speaks a man without sense, this (in scripture language) speaks a man without grace; the more the reproach touches his spiritual condition, the worse it is; the former is a haughty taunting of our brother, this is a malicious censuring and condemning of him, as abandoned of God. Now this is a breach of the sixth commandment; malicious slanders and censures are poison under the tongue, that kills secretly and slowly; bitter words are as arrows that would suddenly (Ps. lxiv. 3), or as a sword in the bones. The good name of our neighbour, which is better than life, is thereby stabbed and murdered; and it is an evidence of such an ill-will to our neighbour as would strike at his life, if it were in our power.

3. He tells them, that how light soever they made of these sins, they would certainly be reckoned for; he that is angry with is brother shall be in danger of the judgment and anger of God; he that calls him Raca, shall be in danger of the council, of being punished by the Sanhedrim for reviling an Israelite; but whosoever saith, Thou fool, thou profane person, thou child of hell, shall be in danger of hell-fire, to which he condemns his brother; so the learned Dr. Whitby. Some think, in allusion to the penalties used in the several courts of judgment among the Jews, Christ shows that the sin of rash anger exposes men to lower or higher punishments, according to the degrees of its proceeding. The Jews had three capital punishments, each worse than the other; beheading, which was inflicted by the judgment; stoning, by the council or chief Sanhedrim; and burning in the valley of the son of Hinnom, which was used only in extraordinary cases: it signifies, therefore, that rash anger and reproachful language are damning sins; but some are more sinful than others, and accordingly there is a greater damnation, and a sorer punishment reserved for them: Christ would thus show which sin was most sinful, by showing which it was the punishment whereof was most dreadful.

IV. From all this it is here inferred, that we ought carefully to preserve Christian love and peace with our brethren, and that if at any time a breach happens, we should labour for a reconciliation, by confessing our fault, humbling ourselves to our brother, begging his pardon, and making restitution, or offering satisfaction for wrong done in word or deed, according as the nature of the thing is; and that we should do this quickly for two reasons:

1. Because, till this be done, we are utterly unfit for communion with God in holy ordinances, v. 23, 24. The case supposed is, "That thy brother have somewhat against thee," that thou has injured and offended him, either really or in his apprehension; if thou are the party offended, there needs not this delay; if thou have aught against thy brother, make short work of it; no more is to be done but to forgive him (Mark xi. 25), and forgive the injury; but if the quarrel began on thy side, and the fault was either at first or afterwards thine, so that thy brother has a controversy with thee, go and be reconciled to him before thou offer thy gift at the altar, before thou approach solemnly to God in the gospel-services of prayer and praise, hearing the word or the sacraments. Note, (1.) When we are addressing ourselves to any religious exercises, it is good for us to take that occasion of serious reflection and self-examination: there are many things to be remembered, when we bring our gift to the altar, and this among the rest, whether our brother hath aught against us; then, if ever, we are disposed to be serious, and therefore should then call ourselves to an account. (2.) Religious exercises are not acceptable to God, if they are performed when we are in wrath; envy, malice, and uncharitableness, are sins so displeasing to God, that nothing pleases him which comes from a heart wherein they are predominant, 1 Tim. ii. 8. Prayers made in wrath are written in gall, Isa. i. 15; lviii. 4. (3.) Love or charity is so much better than all burnt-offerings and sacrifice, that God will have reconciliation made with an offended brother before the gift be offered; he is content to stay for the gift, rather than have it offered while we are under guilt and engaged in a quarrel. (4.) Though we are unfitted for communion with God, by a continual quarrel with a brother, yet that can be no excuse for the omission or neglect of our duty: "Leave there thy gift before the altar, lest otherwise, when thou has gone away, thou be tempted not to come again." Many give this as a reason why they do not come to church or to the communion, because they are at variance with some neighbour; and whose fault is that? One sin will never excuse another, but will rather double the guilt. Want of charity cannot justify the want of piety. The difficulty is easily got over; those who have wronged us, we must forgive; and those whom we have wronged, we must make satisfaction to, or at least make a tender of it, and desire a renewal of the friendship, so that if reconciliation be not made, it may not be our fault; and then come, come and welcome, come and offer thy gift, and it shall be accepted. Therefore we must not let the sun go down upon our wrath any day, because we must go to prayer before we go to sleep; much less let the sun rise upon our wrath on a sabbath-day, because it is a day of prayer.

2. Because, till this be done, we lie exposed to much danger, v. 25, 26. It is at our peril if we do not labour after an agreement, and that quickly, upon two accounts:

(1.) Upon a temporal account. If the offence we have done to our brother, in his body, goods, or reputation, be such as will bear action, in which he may recover considerable damages, it is our wisdom, and it is our duty to our family, to prevent that by a humble submission and a just and peaceable satisfaction; lest otherwise he recover it by law, and put us to the extremity of a prison. In such a case it is better to compound and make the best terms we can, than to stand it out; for it is in vain to contend with the law, and there is danger of our being crushed by it. Many ruin their estates by an obstinate persisting in the offences they have given, which would soon have been pacified by a little yielding at first. Solomon's advice in case of suretyship is, Go, humble thyself, and so secure and deliver thyself, Prov. vi. 1-5. It is good to agree, for the law is costly. Though we must be merciful to those we have advantage against, yet we must be just to those that have advantage against us, as far as we are able. "Agree, and compound with thine adversary quickly, lest he be exasperated by thy stubbornness, and provoked to insist upon the utmost demand, and will not make thee the abatement which at first he would have made." A prison is an uncomfortable place to those who are brought to it by their own pride and prodigality, their own wilfulness and folly.

(2.) Upon a spiritual account. "Go, and be reconciled to thy brother, be just to him, be friendly with him, because while the quarrel continues, as thou art unfit to bring thy gift to the altar, unfit to come to the table of the Lord, so thou art unfit to die: if thou persist in this sin, there is danger lest thou be suddenly snatched away by the wrath of God, whose judgment thou canst not escape nor except against; and if that iniquity be laid to thy charge, thou art undone for ever." Hell is a prison for all that live and die in malice and uncharitableness, for all that are contentious (Rom. ii. 8), and out of that prison there is no rescue, no redemption, no escape, to eternity.

This is very applicable to the great business of our reconciliation to God through Christ; Agree with him quickly, whilst thou art in the way. Note, [1.] The great God is an Adversary to all sinners, Antidikos—a law-adversary; he has a controversy with them, an action against them. [2.] It is our concern to agree with him, to acquaint ourselves with him, that we may be at peace, Job xxii. 21; 2 Cor. v. 20. [3.] It is our wisdom to do this quickly, while we are in the way. While we are alive, we are in the way; after death, it will be too late to do it; therefore give not sleep to thine eyes till it be done. [4.] They who continue in a state of enmity to God, are continually exposed to the arrests of his justice, and the most dreadful instances of his wrath. Christ is the Judge, to whom impenitent sinners will be delivered; for all judgment is committed to the Son; he that was rejected as a Saviour, cannot be escaped as a Judge, Rev. vi. 16, 17. It is a fearful thing to be thus turned over to the Lord Jesus, when the Lamb shall become the Lion. Angels are the officers to whom Christ will deliver them (ch. xiii. 41, 42); devils are so too, having the power of death as executioners to all unbelievers, Heb. ii. 14. Hell is the prison, into which those will be cast that continue in a state of enmity to God, 2 Pet. ii. 4. [5.] Damned sinners must remain in it to eternity; they shall not depart till they have paid the uttermost farthing, and that will not be to the utmost ages of eternity: divine justice will be for ever in the satisfying, but never satisfied.

The Sermon on the Mount.

27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. 29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 31 It hath been said, Whosoever shall put away his wife, let him give her a writing 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 adultery.

We have here an exposition of the seventh commandment, given us by the same hand that made the law, and therefore was fittest to be the interpreter of it: it is the law against uncleanness, which fitly follows upon the former; that laid a restraint upon sinful passions, this upon sinful appetites, both which ought always to be under the government of reason and conscience, and if indulged, are equally pernicious.

I. The command is here laid down (v. 27), Thou shalt not commit adultery; which includes a prohibition of all other acts of uncleanness, and the desire of them: but the Pharisees, in their expositions of this command, made it to extend no further than the act of adultery, suggesting, that if the iniquity was only regarded in the heart, and went no further, God could not hear it, would not regard it (Ps. lxvi. 18), and therefore they thought it enough to be able to say that they were no adulterers, Luke xviii. 11.

II. It is here explained in the strictness of it, in three things, which would seem new and strange to those who had been always governed by the tradition of the elders, and took all for oracular that they taught.

1. We are here taught, that there is such a thing as heart-adultery, adulterous thoughts and dispositions, which never proceed to the act of adultery or fornication; and perhaps the defilement which these give to the soul, that is here so clearly asserted, was not only included in the seventh commandment, but was signified and intended in many of those ceremonial pollutions under the law, for which they were to wash their clothes, and bathe their flesh in water. Whosoever looketh on a woman (not only another man's wife, as some would have it, but any woman), to lust after her, has committed adultery with her in his heart, v. 28. This command forbids not only the acts of fornication and adultery, but, (1.) All appetites to them, all lusting after the forbidden object; this is the beginning of the sin, lust conceiving (James i. 15); it is a bad step towards the sin; and where the lust is dwelt upon and approved, and the wanton desire is rolled under the tongue as a sweet morsel, it is the commission of sin, as far as the heart can do it; there wants nothing but convenient opportunity for the sin itself. Adultera mens est—The mind is debauched. Ovid. Lust is conscience baffled or biassed: biassed, if it say nothing against the sin; baffled, if it prevail not in what is says. (2.) All approaches toward them; feeding the eye with the sight of the forbidden fruit; not only looking for that end, that I may lust; but looking till I do lust, or looking to gratify the lust, where further satisfaction cannot be obtained. The eye is both the inlet and outlet of a great deal of wickedness of this kind, witness Joseph's mistress (Gen. xxxix. 7), Samson (Judg. xvi. 1), David, 2 Sam. xi. 2. We read the eyes full of adultery, that cannot cease from sin, 2 Pet. ii. 14. What need have we, therefore, with holy Job, to make a covenant with our eyes, to make this bargain with them that they should have the pleasure of beholding the light of the sun and the works of God, provided they would never fasten or dwell upon any thing that might occasion impure imaginations or desires; and under this penalty, that if they did, they must smart for it in penitential tears! Job xxxi. 1. What have we the covering of the eyes for, but to restrain corrupt glances, and to keep out of their defiling impressions? This forbids also the using of any other of our senses to stir up lust. If ensnaring looks are forbidden fruit, much more unclean discourses, and wanton dalliances, the fuel and bellows of this hellish fire. These precepts are hedges about the law of heart-purity, v. 8. And if looking be lust, they who dress and deck, and expose themselves, with design to be looked at and lusted after (like Jezebel, that painted her face and tired her head, and looked out at the window) are no less guilty. Men sin, but devils tempt to sin.

2. That such looks and such dalliances are so very dangerous and destructive to the soul, that it is better to lose the eye and the hand that thus offend then to give way to the sin, and perish eternally in it. This lesson is here taught us, v. 29, 30. Corrupt nature would soon object against the prohibition of heart-adultery, that it is impossible to governed by it; "It is a hard saying, who can bear it? Flesh and blood cannot but look with pleasure upon a beautiful woman; and it is impossible to forbear lusting after and dallying with such an object." Such pretences as these will scarcely be overcome by reason, and therefore must be argued against with the terrors of the Lord, and so they are here argued against.

(1.) It is a severe operation that is here prescribed for the preventing of these fleshly lusts. If thy right eye offend thee, or cause thee to offend, by wanton glances, or wanton gazings, upon forbidden objects; if thy right hand off end thee, or cause thee to offend, by wanton dalliances; and if it were indeed impossible, as is pretended, to govern the eye and the hand, and they have been so accustomed to these wicked practices, that they will not be withheld from them; if there be no other way to restrain them (which, blessed be God, through his grace, there is), it were better for us to pluck out the eye, and cut off the hand, though the right eye, and right hand, the more honourable and useful, than to indulge them in sin to the ruin of the soul. And if this must be submitted to, at the thought of which nature startles, much more must we resolve to keep under the body, and to bring it into subjection; to live a life of mortification and self-denial; to keep a constant watch over our own hearts, and to suppress the first rising of lust and corruption there; to avoid the occasions of sin, to resist the beginnings of it, and to decline the company of those who will be a snare to us, though ever so pleasing; to keep out of harm's way, and abridge ourselves in the use of lawful things, when we find them temptations to us; and to seek unto God for his grace, and depend upon that grace daily, and so to walk in the Spirit, as that we may not fulfil the lusts of the flesh; and this will be as effectual as cutting off a right hand or pulling out a right eye; and perhaps as much against the grain to flesh and blood; it is the destruction of the old man.

(2.) It is a startling argument that is made use of to enforce this prescription (v. 29), and it is repeated in the same words (v. 30), because we are loth to hear such rough things; Isa. xxx. 10. It is profitable for thee that one of thy members should perish, though it be an eye or a hand, which can be worse spared, and not that thy whole body should be cast into hell. Note, [1.] It is not unbecoming a minister of the gospel to preach of hell and damnation; nay, he must do it, for Christ himself did it; and we are unfaithful to our trust, if we give not warning of the wrath to come. [2.] There are some sins from which we need to be saved with fear, particularly fleshly lusts, which are such natural brute beasts as cannot be checked, but by being frightened; cannot be kept from a forbidden tree, but by cherubim, with a flaming sword. [3.] When we are tempted to think it hard to deny ourselves, and to crucify fleshly lusts, we ought to consider how much harder it will be to lie for ever in the lake that burns with fire and brimstone; those do not know or do not believe what hell is, that will rather venture their eternal ruin in those flames, than deny themselves the gratification of a base and brutish lust. [4.] In hell there will be torments for the body; the whole body will be cast into hell, and there will be torment in every part of it; so that if we have a care of our own bodies, we shall possess them in sanctification and honour, and not in the lusts of uncleanness. [5.] Even those duties that are most unpleasant to flesh and blood, are profitable for us; and our Master requires nothing from us but what he knows to be for our advantage.

3. That men's divorcing of their wives upon dislike, or for any other cause except adultery, however tolerated and practised among the Jews, was a violation of the seventh commandment, as it opened a door to adultery, v. 31, 32. Here observe,

(1.) How the matter now stood with reference to divorce. It hath been said (he does not say as before, It hath been said by them of old time, because this was not a precept, as those were, though the Pharisees were willing so to understand it, ch. xix. 7, but only a permission), "Whosoever shall put away his wife, let him give her a bill of divorce; let him not think to do it by word of mouth, when he is in a passion; but let him do it deliberately, by a legal instrument in writing, attested by witnesses; if he will dissolve the matrimonial bond, let him do it solemnly." Thus the law had prevented rash and hasty divorces; and perhaps at first, when writing was not so common among the Jews, that made divorces rare things; but in process of time it became very common, and this direction of how to do it, when there was just cause for it, was construed into a permission of it for any cause, ch. xix. 3.

(2.) How this matter was rectified and amended by our Saviour. He reduced the ordinance of marriage to its primitive institution: They two shall be one flesh, not to be easily separated, and therefore divorce is not to be allowed, except in case of adultery, which breaks the marriage covenant; but he that puts away his wife upon any other pretence, causeth her to commit adultery, and him also that shall marry her when she is thus divorced. Note, Those who lead others into temptation to sin, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. This is one way of being partaker with adulterers Ps. l. 18.

The Sermon on the Mount.

33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; 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. 37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

We have here an exposition of the third commandment, which we are the more concerned right to understand, because it is particularly said, that God will not hold him guiltless, however he may hold himself, who breaks this commandment, by taking the name of the Lord in vain. Now as to this command,

I. It is agreed on all hands that it forbids perjury, forswearing, and the violation of oaths and vows, v. 33. This was said to them of old time, and is the true intent and meaning of the third commandment. Thou shalt not use, or take up, the name of God (as we do by an oath) in vain, or unto vanity, or a lie. He hath not lift up his soul unto vanity, is expounded in the next words, nor sworn deceitfully, Ps. xxiv. 4. Perjury is a sin condemned by the light of nature, as a complication of impiety toward God and injustice toward man, and as rendering a man highly obnoxious to the divine wrath, which was always judged to follow so infallibly upon that sin, that the forms of swearing were commonly turned into execrations or imprecations; as that, God do so to me, and more also; and with us, So help me God; wishing I may never have any help from God, if I swear falsely. Thus, by the consent of nations, have men cursed themselves, not doubting but that God would curse them, if they lied against the truth then, when they solemnly called God to witness to it.

It is added, from some other scriptures, but shalt perform unto the Lord thine oaths (Num. xxx. 2); which may be meant, either, 1. Of those promises to which God is a party, vows made to God; these must be punctually paid (Eccl. v. 4, 5): or, 2. Of those promises made to our brethren, to which God was a Witness, he being appealed to concerning our sincerity; these must be performed to the Lord, with an eye to him, and for his sake: for to him, by ratifying the promises with an oath, we have made ourselves debtors; and if we break a promise so ratified, we have not lied unto men only, but unto God.

II. It is here added, that the commandment does not only forbid false swearing, but all rash, unnecessary swearing: Swear not at all, v. 34; Compare Jam. v. 12. Not that all swearing is sinful; so far from that, if rightly done, it is a part of religious worship, and we in it give unto God the glory due to his name. See Deut. vi. 13; x. 20; Isa. xlv. 23; Jer. iv. 2. We find Paul confirming what he said by such solemnities (2 Cor. i. 23), when there was a necessity for it. In swearing, we pawn the truth of something known, to confirm the truth of something doubtful or unknown; we appeal to a greater knowledge, to a higher court, and imprecate the vengeance of a righteous Judge, if we swear deceitfully.

Now the mind of Christ in this matter is,

1. That we must not swear at all, but when we are duly called to it, and justice or charity to our brother, or respect to the commonwealth, make it necessary for the end of strife (Heb. vi. 16), of which necessity the civil magistrate is ordinarily to be the judge. We may be sworn, but we must now swear; we may be adjured, and so obliged to it, but we must not thrust ourselves upon it for our own worldly advantage.

2. That we must not swear lightly and irreverently, in common discourse: it is a very great sin to make a ludicrous appeal to the glorious Majesty of heaven, which, being a sacred thing, ought always to be very serious: it is a gross profanation of God's holy name, and of one of the holy things which the children of Israel sanctify to the Lord: it is a sin that has no cloak, no excuse for it, and therefore a sign of a graceless heart, in which enmity to God reigns: Thine enemies take thy name in vain.

3. That we must in a special manner avoid promissory oaths, of which Christ more particularly speaks here, for they are oaths that are to be performed. The influence of an affirmative oath immediately ceases, when we have faithfully discovered the truth, and the whole truth; but a promissory oath binds so long, and may be so many ways broken, by the surprise as well as strength of a temptation, that it is not to be used but upon great necessity: the frequent requiring and using of oaths, is a reflection upon Christians, who should be of such acknowledged fidelity, as that their sober words should be as sacred as their solemn oaths.

4. That we must not swear by any other creature. It should seem there were some, who, in civility (as they thought) to the name of God, would not make use of that in swearing, but would swear by heaven or earth, &c. This Christ forbids here (v. 34) and shows that there is nothing we can swear by, but it is some way or other related to God, who is the Fountain of all beings, and therefore that it is as dangerous to swear by them, as it is to swear by God himself: it is the verity of the creature that is laid at stake; now that cannot be an instrument of testimony, but as it has regard to God, who is the summum verum—the chief Truth. As for instance,

(1.) Swear not by the heaven; "As sure as there is a heaven, this is true;" for it is God's throne, where he resides, and in a particular manner manifests his glory, as a Prince upon his throne: this being the inseparable dignity of the upper world, you cannot swear by heaven, but you swear by God himself.

(2.) Nor by the earth, for it is his footstool. He governs the motions of this lower world; as he rules in heaven, so he rules over the earth; and though under his feet, yet it is also under his eye and care, and stands in relation to him as his, Ps. xxiv. 1. The earth is the Lord's; so that in swearing by it, you swear by its Owner.

(3.) Neither by Jerusalem, a place for which the Jews had such a veneration, that they could not speak of any thing more sacred to swear by; but beside the common reference Jerusalem has to God, as part of the earth, it is in special relation to him, for it is the city of the great King (Ps. xlviii. 2), the city of God (Ps. xlvi. 4), he is therefore interested in it, and in every oath taken by it.

(4.) "Neither shalt thou swear by the head; though it be near thee, and an essential part of thee, yet it is more God's than thine; for he made it, and formed all the springs and powers of it; whereas thou thyself canst not, from any natural intrinsic influence, change the colour of one hair, so as to make it white or black; so that thou canst not swear by thy head, but thou swearest by him who is the Life of thy head, and the Lifter up of it." Ps. iii. 3.

5. That therefore in all our communications we must content ourselves with, Yea, yea, and nay, nay, v. 37. In ordinary discourse, if we affirm a thing, let us only say, Yea, it is so; and, if need be, to evidence our assurance of a thing, we may double it, and say, Yea, yea, indeed it is so: Verily, verily, was our Saviour's yea, yea. So if we deny a thing, let is suffice to say, No; or if it be requisite, to repeat the denial, and say, No, no; and if our fidelity be known, that will suffice to gain us credit; and if it be questioned, to back what we say with swearing and cursing, is but to render it more suspicious. They who can swallow a profane oath, will not strain at a lie. It is a pity that this, which Christ puts in the mouths of all his disciples, should be fastened, as a name of reproach, upon a sect faulty enough other ways, when (as Dr. Hammond says) we are not forbidden any more than yea and nay, but are in a manner directed to the use of that.

The reason is observable; For whatsoever is more than these cometh of evil, though it do not amount to the iniquity of an oath. It comes ek tou Diabolou; so an ancient copy has it: it comes from the Devil, the evil one; it comes from the corruption of men's nature, from passion and vehemence; from a reigning vanity in the mind, and a contempt of sacred things: it comes from that deceitfulness which is in men, All men are liars; therefore men use these protestations, because they are distrustful one of another, and think they cannot be believed without them. Note, Christians should, for the credit of their religion, avoid not only that which is in itself evil, but that which cometh of evil, and has the appearance of it. That may be suspected as a bad thing, which comes from a bad cause. An oath is physic, which supposes a disease.

The Sermon on the Mount.

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 evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

In these verses the law of retaliation is expounded, and in a manner repealed. Observe,

I. What the Old-Testament permission was, in case of injury; and here the expression is only, Ye have heard that is has been said; not, as before, concerning the commands of the decalogue, that it has been said by, or to, them of old time. It not was a command, that every one should of necessity require such satisfaction; but they might lawfully insist upon it, if they pleased; an eye for an eye, and a tooth for a tooth. This we find, Exod. xxi. 24; Lev. xxiv. 20; Deut. xix. 21; in all which places it is appointed to be done by the magistrate, who bears not the sword in vain, but is the minister of God, an avenger to execute wrath, Rom. xiii. 4. It was a direction to the judges of the Jewish nation what punishment to inflict in case of maims, for terror to such as would do mischief on the one hand, and for a restraint to such as have mischief done to them on the other hand, that they may not insist on a greater punishment than is proper: it is not a life for an eye, nor a limb for a tooth, but observe a proportion; and it is intimated (Num. xxxv. 31), that the forfeiture in this case might be redeemed with money; for when it is provided that no ransom shall be taken for the life of a murderer, it is supposed that for maims a pecuniary satisfaction was allowed.

But some of the Jewish teachers, who were not the most compassionate men in the world, insisted upon it as necessary that such revenge should be taken, even by private persons themselves, and that there was no room left for remission, or the acceptance of satisfaction. Even now, when they were under the government of the Roman magistrates, and consequently the judicial law fell to the ground of course, yet they were still zealous for any thing that looked harsh and severe.

Now, so far this is in force with us, as a direction to magistrates, to use the sword of justice according to the good and wholesome laws of the land, for the terror of evil-doers, and the vindication of the oppressed. That judge neither feared God nor regarded man, who would not avenge the poor widow of her adversary, Luke xviii. 2, 3. And it is in force as a rule to lawgivers, to provide accordingly, and wisely to apportion punishments to crimes, for the restraint of rapine and violence, and the protection of innocency.

II. What the New-Testament precept is, as to the complainant himself, his duty is, to forgive the injury as done to himself, and no further to insist upon the punishment of it than is necessary to the public good: and this precept is consonant to the meekness of Christ, and the gentleness of his yoke.

Two things Christ teaches us here:

1. We must not be revengeful (v. 39); I say unto you, that ye resist not evil;—the evil person that is injurious to you. The resisting of any ill attempt upon us, is here as generally and expressly forbidden, as the resisting of the higher powers is (Rom. xiii. 2); and yet this does not repeal the law of self-preservation, and the care we are to take of our families; we may avoid evil, and may resist it, so far as is necessary to our own security; but we must not render evil for evil, must not bear a grudge, nor avenge ourselves, nor study to be even with those that have treated us unkindly, but we must go beyond them by forgiving them, Prov. xx. 22; xxiv. 29; xxv. 21, 22; Rom. xii. 7. The law of retaliation must be made consistent with the law of love: nor, if any have injured us, is our recompence in our own hands, but in the hands of God, to whose wrath we must give place; and sometimes in the hands of his viceregents, where it is necessary for the preservation of the public peace; but it will not justify us in hurting our brother to say that he began, for it is the second blow that makes the quarrel; and when we were injured, we had an opportunity not to justify our injuring him, but to show ourselves the true disciples of Christ, by forgiving him.

Three things our Saviour specifies, to show that Christians must patiently yield to those who bear hard upon them, rather than contend; and these include others.

(1.) A blow on the cheek, which is an injury to me in my body; "Whosoever shall smite thee on thy right cheek," which is not only a hurt, but an affront and indignity (2 Cor. xi. 20), if a man in anger or scorn thus abuse thee, "turn to him the other cheek;" that is, "instead of avenging that injury, prepare for another, and bear it patiently: give not the rude man as good as he brings; do not challenge him, nor enter an action against him; if it be necessary to the public peace that he be bound to his good behaviour, leave that to the magistrate; but for thine own part, it will ordinarily be the wisest course to pass it by, and take no further notice of it: there are no bones broken, no great harm done, forgive it and forget it; and if proud fools think the worse of thee, and laugh at thee for it, all wise men will value and honour thee for it, as a follower of the blessed Jesus, who, though he was the Judge of Israel, did not smite those who smote him on the cheek," Micah v. 1. Though this may perhaps, with some base spirits, expose us to the like affront another time, and so it is, in effect, to turn the other cheek, yet let not that disturb us, but let us trust God and his providence to protect us in the way of our duty. Perhaps, the forgiving of one injury may prevent another, when the avenging of it would but draw on another; some will be overcome by submission, who by resistance would but be the more exasperated, Prov. xxv. 22. However, our recompence is in Christ's hands, who will reward us with eternal glory for the shame we thus patiently endure; and though it be not directly inflicted, it if be quietly borne for conscience' sake, and in conformity to Christ's example, it shall be put upon the score of suffering for Christ.

(2.) The loss of a coat, which is a wrong to me in my estate (v. 40); If any man will sue thee at the law, and take away thy coat. It is a hard case. Note, It is common for legal processes to be made use of for the doing of greatest injuries. Though judges be just and circumspect, yet it is possible for bad men who make no conscience of oaths and forgeries, by course of law to force off the coat from a man's back. Marvel not at the matter (Eccl. v. 8), but, in such a case, rather than go to the law by way of revenge, rather than exhibit a cross bill, or stand out to the utmost, in defence of that which is thy undoubted right, let him even take thy cloak also. If the matter be small, which we may lose without an considerable damage to our families, it is good to submit to it for peace' sake. "It will not cost thee so much to buy another cloak, as it will cost thee by course of law to recover that; and therefore unless thou canst get it again by fair means, it is better to let him take it."

(3.) The going a mile by constraint, which is a wrong to me in my liberty (v. 41); "Whosoever shall compel thee to go a mile, to run an errand for him, or to wait upon him, grudge not at it, but go with him two miles rather than fall out with him:" say not, "I would do it, if I were not compelled to it, but I hate to be forced;" rather say, "Therefore I will do it, for otherwise there will be a quarrel;" and it is better to serve him, than to serve thy own lusts of pride and revenge. Some give this sense of it: The Jews taught that the disciples of the wise, and the students of the law, were not to be pressed, as others might, by the king's officers, to travel upon the public service; but Christ will not have his disciples to insist upon this privilege, but to comply rather than offend the government. The sum of all is, that Christians must not be litigious; small injuries must be submitted to, and no notice taken of them; and if the injury be such as requires us to seek reparation, it must be for a good end, and without thought of revenge: though we must not invite injuries, yet we must meet them cheerfully in the way of duty, and make the best of them. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God.

2. We must be charitable and beneficent (v. 42); must not only do no hurt to our neighbours, but labour to do them all the good we can. (1.) We must be ready to give; "Give to him that asketh thee. If thou has an ability, look upon the request of the poor as giving thee an opportunity for the duty of almsgiving." When a real object of charity presents itself, we should give at the first word: Give a portion to seven, and also to eight; yet the affairs of our charity must be guided with discretion (Ps. cxii. 5), lest we give that to the idle and unworthy, which should be given to those that are necessitous, and deserve well. What God says to us, we should be ready to say to our poor brethren, Ask, and it shall be given you. (2.) We must be ready to lend. This is sometimes as great a piece of charity as giving; as it not only relieves the present exigency, but obliges the borrower to providence, industry, and honesty; and therefore, "From him that would borrow of thee something to live on, or something to trade on, turn not thou away: shun not those that thou knowest have such a request to make of thee, nor contrive excuses to shake them off." Be easy of access to him that would borrow: though he be bashful, and have not confidence to make known his case and beg the favour, yet thou knowest both his need and his desire, and therefore offer him the kindness. Exorabor antequam rogor; honestis precibus occuram—I will be prevailed on before I am entreated; I will anticipate the becoming petition. Seneca, De Vitâ Beatâ. It becomes us to be thus forward in acts of kindness, for before we call, God hears us, and prevents us with the blessings of his goodness.

The Sermon on the Mount.

43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate 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 which despitefully use you, and persecute you; 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 on the unjust. 46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law.

I. See here how this law was corrupted by the comments of the Jewish teachers, v. 43. God said, Thou shalt love thy neighbour; and by neighbour they understood those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbour, they were willing to infer what God never designed; Thou shalt hate thine enemy; and they looked upon whom they pleased as their enemies, thus making void the great command of God by their traditions, though there were express laws to the contrary, Exod. xxiii. 4, 5; Deut. xxiii. 7. Thou shalt not abhor an Edomite, nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it—to make room for Israel, and that they might not be snares to them; but it was very ill-natured from hence to infer, that they must hate all their enemies; yet the moral philosophy of the heathen then allowed this. It is Cicero's rule, Nemini nocere nisi prius lacessitum injuriâ—To injure no one, unless previously injured. De Offic. See how willing corrupt passions are to fetch countenance from the word of God, and to take occasion by the commandment to justify themselves.

II. See how it is cleared by the command of the Lord Jesus, who teaches us another lesson: "But I say unto you, I, who come to be the great Peace-Maker, the general Reconciler, who loved you when you were strangers and enemies, I say, Love your enemies," v. 44. Though men are ever so bad themselves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those that hate us, and have been abusive to us; but that which is at the bottom hereof is a root of bitterness, which must be plucked up, and a remnant of corrupt nature which grace must conquer. Note, it is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and so far honour all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, &c., and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told,

1. That we must speak well of them: Bless them that curse you. When we speak to them, we must answer their revilings with courteous and friendly words, and not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. See 1 Pet. iii. 9. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them.

2. That we must do well to them: "Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls." It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn; so many did he serve who had disobliged him.

3. We must pray for them: Pray for them that despitefully use you, and persecute you. Note, (1.) It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and despitefully used, by wicked people; Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation, and it is such a way as surely we durst not dissemble in. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Plutarch, in his Laconic Apophthegms, has this of Aristo; when one commended Cleomenes's saying, who, being asked what a good king should do, replied, Tous men philous euergetein, tous de echthrous kakos poiein—Good turns to his friends, and evil to his enemies; he said, How much better is it tous men philous euergetein, tous de echthrous philous poiein—to do good to our friends, and make friends of our enemies. This is heaping coals of fire on their heads.

Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it,

[1.] That we may be like God our Father; "that ye may be, may approve yourselves to be, the children of your Father which is in heaven." Can we write a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God maketh his sun to rise, and sendeth rain, on the just and the unjust, v. 45. Note, First, Sunshine and rain are great blessings to the world, and they come from God. It is his sun that shines, and the rain is sent by him. They do not come of course, or by chance, but from God. Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful Benefactor to the world of mankind, who would be very miserable without these favours, and are utterly unworthy of the least of them. Thirdly, These gifts of common providence are dispensed indifferently to good and evil, just and unjust; so that we cannot know love and hatred by what is before us, but by what is within us; not by the shining of the sun on our heads, but by the rising of the Sun of Righteousness in our hearts. Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own weapons; which is an amazing instance of God's patience and bounty. It was but once that God forbade his sun to shine on the Egyptians, when the Israelites had light in their dwellings; God could make such a distinction every day. Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to do good to those that hate us; especially considering, that though there is in us a carnal mind which is enmity to God, yet we share in his bounty. Sixthly, Those only will be accepted as the children of God, who study to resemble him, particularly in his goodness.

[2.] That we may herein do more than others, v. 46, 47. First, Publicans love their friends. Nature inclines them to it; interest directs them to it. To do good to them who do good to us, is a common piece of humanity, which even those whom the Jews hated and despised could give as good proofs as of the best of them. The publicans were men of no good fame, yet they were grateful to such as had helped them to their places, and courteous to those they had a dependence upon; and shall we be no better than they? In doing this we serve ourselves and consult our own advantage; and what reward can we expect for that, unless a regard to God, and a sense of duty, carrying us further than our natural inclination and worldly interest? Secondly, We must therefore love our enemies, that we may exceed them. If we must go beyond scribes and Pharisees, much more beyond publicans. Note, Christianity is something more than humanity. It is a serious question, and which we should frequently put to ourselves, "What do we more than others? What excelling thing do we do? We know more than others; we talk more of the things of God than others; we profess, and have promised, more than others; God has done more for us, and therefore justly expects more from us than from others; the glory of God is more concerned in us than in others; but what do we more than others? Wherein do we live above the rate of the children of this world? Are we not carnal, and do we not walk as men, below the character of Christians? In this especially we must do more than others, that while every one will render good for good, we must render good for evil; and this will speak a nobler principle, and is consonant to a higher rule, than the most of men act by. Others salute their brethren, they embrace those of their own party, and way, and opinion; but we must not so confine our respect, but love our enemies, otherwise what reward have we? We cannot expect the reward of Christians, if we rise no higher than the virtue of publicans." Note, Those who promise themselves a reward above others must study to do more than others.

Lastly, Our Saviour concludes this subject with this exhortation (v. 48), Be ye therefore perfect, as your Father which is in heaven is perfect. Which may be understood, 1. In general, including all those things wherein we must be followers of God as dear children. Note, It is the duty of Christians to desire, and aim at, and press toward a perfection in grace and holiness, Phil. iii. 12-14. And therein we must study to conform ourselves to the example of our heavenly Father, 1 Pet. i. 15, 16. Or, 2. In this particular before mentioned, of doing good to our enemies; see Luke vi. 36. It is God's perfection to forgive injuries and to entertain strangers, and to do good to the evil and unthankful, and it will be ours to be like him. We that owe so much, that owe our all, to the divine bounty, ought to copy it out as well as we can.

CHAP. V.

Verse 1. And seeing the multitudes,] AS sheep without a shepherd, or as corn ripe and ready, falling, as it were, into the hands of the harvest-man. The children cried for bread, and there was none to break it. Lam. 4. 4. His eye therefore affected his heart, and out of deep commiseration, He went up into a mountain.] This Mount was his pulpit, as the whole Law was his Text. It is said to be in the Tribe of Nephthali, Hist, of holy warre, f. 31. and called Christs mount to this day. As Moses went up into a Mount to receive the Law: so did Messias to expound it, and so must we to contemplate it. Sursum corda. Winde we up our hearts, which naturally bear downward, as the poyes of a clock. And when he was set,] Either as being weary, or as intending a longer Sermon. This at his first onset upon his office, and that at his last (when he left the world, and went to his Father, Joh. 14. 15, 16, 17.) being the longest and liveliest that are recorded in the Gospel. He preached (no doubt) many [illegible: 1 word], many hours together. But as his miracles, so his oracles are no more of them written, then might suffice to make us believe, and live throughJoh [illegible: 1 word] his name: As the Prophets of old, after they had preached to the people, set down the summe of their Sermons, the heads only, for the use of the Church in all ages: So did the Apostles record in their day-books, the chief things in our Saviours Sermons, out of which [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. they afterwards (by the [illegible: 1 word] and guidance of the Spirit of God) framed this holy history. His Disciples came unto him] To sit at his feet, and hear his word. Among the Jews the Rabbi sate, termed [non-Latin text not transcribed]' or the [illegible: 1 word]; [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. the scholar [non-Latin text not transcribed], or one that lieth along in the dust, a token of the scholars humility, subjecting himself even to the [illegible: 1 word] of his teacher. Thus Mary sate at Jesus feet, and heard his word. Thus all Gods Saints are said to sit at his feet, every one to receive Luk. 10 39. his Word. Thus Paul was brought up at the feet of [illegible: 2 words]. 3. Gamaliel, a great Doctour in Israel. And this custome itAct. 22 2. is thought Saint Paul laboured to bring into the Christian Church, 1 Cor. 14.

Verse 2. And he opened his mouth.] This phrase is not superfluous (as some may conceit) but betokeneth free and full discourse, Ephes. 6. 19. of some weighty and important matter, Psal. 78. 26. uttered with great alacrity of spirit, and vehemency of speech. And taught them, saying,] He taught them sometimes (saith Theodoret) when he opened not his mouth, sc. [non-Latin text not transcribed]; by his holy life and wonderous works. A mirrour for Ministers, who as they should open their mouths with wisdom (Heaven never opened in the Revelation, but some great matter followed) so their lips should be consonant to the tenour of their teaching, a very visible Comment on the audible word. Timothy must be a stamp, a standard, a patern, a president to the believers, both in [non-Latin text not transcribed]. word and conversation. Aaron must have both bels and pomegranates [illegible: 2 words] 4. 12. on his vesture. And Ministers should (as Gideons souldiers) carry trumpets of sound doctrine in one hand, and lamps of good living in the other. There should be a happy harmony, a constant consent between their lips and their lives, [non-Latin text not transcribed], that their doctrine and conversation may run parallel, as Isidor saith in one place; or (as he hath it more emphatically in another) [non-Latin text not transcribed], that their preaching may have life put into it by their practice. Nolite (saith one) magis eloqui magna, quam vivere. Vivite concionibus, concionamini moribus: [non-Latin text not transcribed]: Sic vocalissimi eritis praecones, etiam cum tacetis. Speak not, but live Sermons, preach by your practice: the life of teaching is the life of the teacher.

Verse 3. Blessed.] The word signifieth such as are set out of [non-Latin text not transcribed], [illegible: 1 word] [non-Latin text not transcribed]. [illegible: 1 word] ot. the reach of evil, in a most joyous condition, having just cause to be everlastingly merry, as being, beati re & spe, blessed in hand and in hope, and such as shall shortly transire à spe ad speciem, for theirs is the Kingdom of heaven. They are already [illegible: 1 word] of it, as by turff and twig. There were eighty opinions among Heathens about mans blessednesse. These did but beat the bush: God hath given us the bird in this golden Sermon. Are the poor in spirit.] Beggars in spirit: such as have nothing [illegible: 2 words]. [illegible: 1 word] & alij. at all of their own to support them, but being nittily needy, and not having (as we say) a crosse wherewith to blesse themselves,Qui suarum [illegible: 1 word] agnolcunt [non-Latin text not transcribed], [illegible: 1 word] pauperes spiritu Homer. get their living by begging, and subsist merrily upon alms. Such beggars God hath alwaies about him, Matth. 26. 11. And this the Poets hammered at, when they feigned that Litae or praiers were the daughters of Jupiter, and stood alwaies in his presence.Act. and Mon. Lord, I am hell, but thou art heaven, said Hooper, I am a most hypocriticall [illegible: 1 word]. 1508. wretch, not worthy that the earth should bear me, saidIbid. Bradford. I am the unmeetest man for this high office of suffering for Christ, that ever was appointed to it, said sincere Saunders. Oh that my life, and a thousand such wretches lives more (saith John Carelesse, Martyr, in a letter to M. [illegible: 1 word] ) might go for yours! Oh! Why doth God suffer me and such other Cater-pillars to live, that can doe nothing but consume the alms of the Church, and take away you so worthy a work-man, and labourer Ibid. 1744. in the Lords vineyard? But woe be to our sins, and great unthankfulnesse, &c. These were excellent paterns of this spirituall poverty, which our Saviour here maketh the first; and is indeed the first, second and third of Christianity, as that which teacheth men to finde out the best in God, and the worst in themselves. For their's is the kingdome of heaven.] Heaven is that true Macaria, or the blessed Kingdom: So the Island of Cyprus was anciently called, for the abundance of commodities that it sendeth forth to other Countries, of whom it craveth no help again. Marcellinus, to shew the fertility thereof, saith, That Cyprus aboundeth with such plenty of all things, that, without the help of any other forraign countrey, it is of it self able to build a tall ship, from the keel to the top-sail, and so put it to sea, furnisht of all things needfull. And Sextus Rufus writing thereof, saith, Cyprus famosa divitijs, paupertatem populi Rom: ut occuparetur; sollicitavit. Cyprus, famous for riches, tempted the poor people of Rome to ceize upon it. What marvell then if this Kingdome of heaven sollicite these poor in spirit, to offer violence to it, and to take it by force, sith it is all made of gold? Revel. 21. yea search is made there thorow all the bowels of the earth, to finde out all the precious treasure that could be had, gold, pearls, and precious stones of all [illegible: 1 word]. And what can these serve to? only to shidow out the glory of the wals of the new Jerusalem, and the gates, and to pave the streets of that City.

Verse 4. Blessed are they that mourn] For sinne, with a funerall [non-Latin text not transcribed] ex morte [illegible: 1 word] [illegible: 1 word]. sorrow (as the word signifieth) such as is expressed by crying and weeping, Luk. 6. 25. such as was that at Megiddo, for [illegible: 4 words] of Naim, as Iacob [illegible: 1 word] Ioseph, as `David [illegible: 1 word] his [illegible: 1 word]. the losse of good Josiah: or as when a man mourns for his only sonne, Zech. 12. 10. This is the work of the spirit of grace and of supplication: for till the windes doe blow, these waters cannot flow, Psal. 147. 18. He convinceth the heart of sinne, and makesThere [illegible: 1 word] was [illegible: 1 word], [illegible: 2 words] for. Isa. [illegible: 1 word]. [illegible: 1 word]. it to become a very Hadadrimmon for deep-soaking sorrow, upon the sight of him whom they have pierced. When a man shall look upon his sinnes as the weapons, and himself as the traitour, [illegible: 1 word]. 12. 10. that put to death the Lord of life, this causeth that sorrow according to God, that worketh repentance never to be 2 Cor. 7. 10. repented of. For they shall be comforted.] Besides the comfort they finde in their very sorrow (for it is a sweet sign of a sanctified soul, and [illegible: 1 word] 12. [illegible: 1 word]. seals a man up to the day of redemption, Ezek. 9. 4.) they lay up [illegible: 1 word] themselves thereby in store a good foundation of comfort against the time to come, that they may lay hold on eternall life, as the Apostle speaketh in another case, 1 Tim. 6. 19. These April showres bring on May flowers: they that here so we in tears shall reap in joy; they that finde Christs feet a fountain to wash in, may [illegible: 1 word]. [illegible: 1 word]. 1. expect his side a fountain to bath in. Oh how sweet a thing is it to stand weeping at the wounded feet of Jesus, as that good woman did! to water them with tears, to dry them with sighes, and to [illegible: 1 word] them with our mouths! None, but those that have felt it, can tell the comfort of it, The stranger meddleth not with this joy. When our merry Greeks, that laugh themselves fat, and light a candle at the devil for lightsomenesse of heart, hunting after it to hell, and haunting for it ale-houses, conventicles of good fellowship, sinfull and unseasonable sports, vain and waterish fooleries, &c. when these mirth-mongers (I say) that take pleasure in pleasure, and jeer when they should fear, with Lots sonnes-in-law, shall be at a foul stand, and not have whither to turn them, Isa. 33. 14. Gods mourners shall be able to dwell with devouring fire, with everlasting burnings, to stand before the sonne of man at his second comming. Yea, as the lower the ebbe, the higher the tide: so the lower any hath descended in humiliation, the higher shall he ascend then in his exaltation. Those that have helped to fill Christs bottle with tears, Christ shall then fill their bottle (as once he did Hagars) with the water of life. He looked back upon the weeping women, & comforted them, that would not vouchsafe a loving look, or a word to Pilate, or the Priests. Not longJoh. 16. 20, 1. before that, he told his Disciples, Ye shall indeed be sorrowfull, but your sorrow shall be turned into joy. And further addeth, A woman when she is in travell, hath sorrow, &c. comparing sorrow for sinne, to that of a travelling woman. 1. For bitternesse and sharpnesse for the time, throws of the new birth. 2. For utility and benefit: it tendeth to the bringing a man-childe forth into the world. 3. For the hope and expectation that is in it, not only of an end, but also of fruit; this makes joy in the midst of sorrows. 4. There is a certain time set for both, and a sure succession, as of day after night, and of fair weather after foul. Mourning lasteth but till morning: Though I fall, I shall arise; though Psal. 30. 5. I sit in darknesse, the Lord shall give me light, saith the Church.Micah 7. 8. Jabes was more honourable then his brethren, saith the Text, for his mother bare him with sorrow, and called his name Jabes, that1 Chron. 4. 9. 10. is, sorrowfull. But when he called upon the God of Israel, and said, Oh that thou wouldst blesse me indeed, and enlarge my coast, &c. God granted him that which he requested. And so he will all such Israelites indeed, as ask the way to Zion, with their facesJer. 50. 4, 5. thitherward, going and weeping as they goe, to seek the Lord, their God, he shall wipe all tears from their eyes (as nurses [illegible: 1 word] from their babes that cry after them) and enlarge, not their coasts (as Jabes) but their hearts (which is better) yea, he shall grant them their requests, as him. So that as Hannah (when she had praid, and Eli for her) she looked no more sad: yea, as David when he came before God in a woe-case many times, yet when1 Sam. 1. 16. he had poured forth his sorrowfull complaint there, he rose up triumphing, as Psal. 6. &c. So shall it be with such. They [illegible: 1 word] Psal. 126. 6. forth and weep, bearing precious seed, but shall surely return with rejoycing, and bring their sheaves with them; Gripes ofM. [illegible: 1 word]. gladnesse (said that Martyr) when Abraham the good housholder shall fill his bosome with them, in the Kingdome of heaven. Then as one hour changed Iosephs fetters into a chain of gold, [illegible: 1 word] rags into robes, his stocks into a charriot, his prison into a palace, his brown bread and water into manchet and wine: So shall God turn all his [illegible: 1 word] sadnesse into gladnesse, all their sighing into singing, all their musing into musick, all [illegible: 2 words] into triumphs, [illegible: 1 word] Hist. Luctus in laetitiam convertetur, lachrymae in risum, saccus in sericum, Christi. cineres in corollas & unguentum, jejunium in epulum, [illegible: 1 word] retortio in applausum. He that will rejoyce with this joy unspeakable, must stirre up sighes that are unutterable.

Verse 5. Blessed are the meek.] Meeknesse is the fruit [illegible: 1 word] mourning for sinne: and is therefore fitly [illegible: 1 word] next after it. He that can kindely melt in Gods presence, will be made thereby as [non-Latin text not transcribed], [illegible: 1 word] [non-Latin text not transcribed], quod [illegible: 2 words], [illegible: 1 word]. [illegible: 1 word] ac [illegible: 2 words]. [illegible: 1 word]. meek as a lamb: and if God will forgive him his ten thousand [illegible: 1 word], he will not think much to forgive his brother a few farthings. Hence the wisdome from above is, first, pure, and then peaceable, gentle, easie to be entreated, &c. Jam. 3. 17. And love is said to proceed out of a pure heart, a good conscience and1 Tim. 15. [illegible: 1 word] unfeigned. And when our Saviour told his Disciples [illegible: 1 word] Luk. 17 4, 5. must forgive till seventy times seven times, Lord, encrease [illegible: 1 word] expounded. faith, said they, Give us such a measure of godly mourning, as that we may be bold to believe that thou hast freely forgiven us, and we shall soon forgive our enemies. David was never [illegible: 1 word] rigid, as when he had sinned by adultery and murther; and not yet mourned in good earnest. for his sinne. He put the [illegible: 1 word] under saws and harrows of iron, and caused them to passe thorow the brick-kilne, &c. which was a strange execution, and fell out, whiles he lay yet in his sinne. Afterward we finde him in a better frame, and more meekned and mollified in his dealings with [illegible: 1 word] and others, when he had soundly soaked himself in godly sorrow. True it is, that he was then under the rod; and that's a main means to make men meek. The Hebrew words that signifie [illegible: 1 word] [non-Latin text not transcribed] and meek, grow both upon the same root, and are of so great [non-Latin text not transcribed] [illegible: 1 word], that they are sometimes by the [illegible: 1 word] rendered the one for the other, as Psal. 36. 11. Adversa, enim hominem mansuetum [illegible: 1 word], saith Chemnitius: And, how ever it goe with the outward man, The meek shall finde rest to their souls, Mat. 11. 29. Yea the meek in the Lord shall [illegible: 1 word] their joy, Isa. 29. 19. And for outward respects: Meek Moses complains not of Miriams murmurings, but God strikes in for him the more. And heJoh. 8. 50. that said, I seek not mine own glory, addes, But there is one that seeketh it, and judgeth. God takes his part ever that fights not for himself, and is champion to him that strives not, but, for peace sake, parteth with his own right, otherwhiles. For they shall inherit the earth.] One would think that meek men, that bear and forbear, that put up and forgive, committing 1 [illegible: 1 word]. 2. their cause to him that judgeth righteously (as Christ did) should be soon baffled, and out-sworn out of their patrimony, with honest Naboth. But there's nothing lost by meeknesse and yeeldance. Abraham yeelds over his right of choice: Lot taketh it. And behold, Lot is crossed in that which he chose, Abraham blessed in that which was left him. God never suffers any man to leese by an humble remission of right, in a desire of peace. The heavens, even the heavens are the Lords: but the Psal. 115. 16. earth hath he given to the children of men: Yet with this proviso, that as heaven is taken by violence, so is earth by meeknesse. And God (the true proprietary) loves no tenants better, nor [illegible: 1 word] longer leases to any, then to the meek. They shall inherit, thatProv. 13. 22. is, peaceably enjoy what they have, and transferre it to posterity, they shall give inheritance to their childrens children. As on the other side, frowardnesse forfeits all into the Lords hands, and he many times taketh the forfeiture, and outs such persons, [illegible: 1 word] upon them with a [illegible: 1 word] ejectione, as upon [illegible: 1 word], [illegible: 1 word], and others. [non-Latin text not transcribed], said Plato. The Lord Treasurer Burleigh was wont to say, That he over [illegible: 4 words] will more by patience then pertinacy. His private estate he managed with that integrity, that he never [illegible: 1 word] any man, no man ever sued him. He was in the number of those few (saith M. [illegible: 1 word] ) [illegible: 1 word] Elik. [illegible: 1 word]. [illegible: 1 word]. that lived and died with glory. For as [illegible: 1 word] of heart [illegible: 1 word] Act. and [illegible: 1 word]. fol. 987. make you high with God: even so meeknesse of spirit and of speech shall make you [illegible: 1 word] into the hearts of men, [illegible: 1 word] M. Tindall in a letter of his to Iohn Frith, afterwards his fellow-Martyr.

Verse 6. Blessed are those that hunger and thirst after righteousnesse.] Iustiia [illegible: 2 words]. [illegible: 2 words] The righteousnesse of Christ both [illegible: 3 words]. That is in Christ for us, being wrought by his value and merit, and is called the righteousnesse of justification. This is in us from Christ, being wrought by his vertue and spirit, and is called the righteousnesse of sanctification. Both these the blessed man must hunger and thirst after, that is earnestly, and [illegible: 1 word] desire, as Rachel did for children, she must prevail or perish, as David 1 Chro. 11. 18. did after the water of the well of Bethlehem, to the jeopardy of the lives of his three mightiest: as the hunted Hart, or (as the [non-Latin text not transcribed]. Sept [illegible: 1 word]. [illegible: 2 words] animal. 16 c. 9. [illegible: 1 word] readeth it) Hinde braieth after the water brooks. The Philosophers observe of the Hart or Hinde, that, being a beast thirsty by nature, when she is pursued by dogs, by reason of heat and [illegible: 1 word]. lib [illegible: 1 word]. losse of breath, her thirst is encreased. And in females the passionsOppian. lib. 2. are stronger then in males: so that she breaths and braies after the [illegible: 1 word] 42. 1. [illegible: 1 word] 119. 10. brooks, with utmost desire: so panteth the good soul after Christ, it panteth and fainteth, it breatheth and breaketh for the longing that it hath unto his righteousnesse at all times. She fainteth with Ionathan, swooneth and is sick with the Spouse, yea, almost1 [illegible: 1 word] 30. [illegible: 1 word]. dead with that poor affamished Amalekite. And this [illegible: 1 word] appetite and affection ariseth from a deep and due sense and feeling of our want of Christ, whole Christ, and that there is an absolute necessity of every drop of his bloud. There must be a sad and serious consideration of mans misery, and Gods mercy. Whence will arise (as in hunger and thirst) 1. A sense of pain in the stomack. 2. A want and emptinesse. 3. An eager desire of supply from Christ, who is the true bread of life, and heavenly Manna; the Rock flowing with honey, and fountain of living water, that reviveth the fainting spirits of every true Ionathan and Samson, and makes them never to thirst again after the worlds tastlesse fooleries: Like as his mouth will not water after homely provision, that hath lately tasted of delicate sustenance. They shall be satisfied.] Because true desires are the breathingsPsal. [illegible: 1 word]. 17. of a broken heart, which God will not despise. He poureth not [illegible: 1 word]. the oil of his grace, but into broken vessels. For indeed, whole vessels are full vessels, and so this precious liquour would run over,The desire of the slothfull killeth him, &c. and be spilt on the ground. There may be some faint desires (as of wishers and woulders) even in hell-mouth; as Balaam desired to die the death of the righteous, but liked not to live their life:Prov. 21. 25. Pilate desired to know what is truth, but staid not to know it:Mat. 19. 22, That faint Chapman in the Gospel, that cheapen'd heaven of our Saviour, but was loth to goe to the price of it. These were but fits and flashes, and they came to nothing. Carnall men care notCarnales non curant quaerere, quem tamen [illegible: 1 word] invenire: cupientes consequi, sed non & sequi. to seek, whom yet they desire to finde, saith Bernard: Fain they would have Christ, but care not to make after him: as Herod had of a long time desired to see our Saviour, but never stirred out of doors, to come where he was, Luk. 22. But now, The desire of the righteous that shall be satisfied, as Solomon hath it, that shall be well filled, as beasts are after a good bait (as [illegible: 1 word] Saviours wordBern. here signifieth.) Desires, as they must be ardent and violent, such [non-Latin text not transcribed] [illegible: 2 words] dicitur de [illegible: 1 word]. Nam [non-Latin text not transcribed] est [illegible: 1 word], out pabulum. as will take no nay, or be set down with silence or sad answers (whence it is that desire and zeal goe together, 2 Cor. 7. 11.) So if they be right, they are ever seconded with endeavour after the thing desired. Hence the Apostle contents not himself to say, that if there be first a willing minde, God accepts, &c. 2 Cor. 8. 12. but presently adds, Now perform the doing of it: that as there was a readinesse to will, so there may be a performance also, that is, a sincere endeavour to perform: as a thirsty man will not long for drink only, but labour after it; or a covetous man wish for wealth, but strives to compasse it. And thus to [illegible: 1 word] is to attain, thus to will is to work, thus to desire is to doe the will of our heavenly father: who accepts of pence for pounds, of mites for millions, and accounts us as as good as we wish to be. He hath also promised, To fill the hungry with good things, to rain down righteousnesse on the dry and parched ground, to fulfill the desires of them that fear him. So that it is but our asking, and his giving: our opening the mouth, and he will fill it: our hungring and his feeding, our thirsting and his watering, our open hand and his open heart. The oil failed not, till the vessels failed: neither are we staitned in God, till in our own bowels. Dear wife (saith2 Cor. 6. 12. Lawrence Saunders the Martyr) riches I have none to leave behinde, wherewith to endow you after the worldly manner; but that treasure of tasting how sweet Christ is to hungry consciences (whereof, I thank my Christ, I doe feel part, and would feel more) that I bequeath unto you, and to the rest of my beloved in Christ; to retain the same in sense of heart alwaies. Pray, pray: I am merry, and I trust I shall be, maugre the teeth of all the devils in hell. I utterly refuse my self, and resign me to my Christ, Act. and Mon. fol 1361. in whom I know I shall be strong, as he seeth needfull.

Verse 7. Blessed are the mercifull.] They that from a compassionate [non-Latin text not transcribed]. heart (melting with sense of Gods everlasting mercy to it self, and yerning over the miseries of others) extend and exercise spirituall and corporall mercy. The former (which teacheth a man to warn the unruly, comfort the feeble-minded, support the weak, be patient toward all men, &c. The School-men thus,1 Thess. 5. 14. Consule, castiga, solare, remitte, [illegible: 1 word], ora, usually excels and exceeds the later (which stirs a man up to feed the hungry, clothe the naked, visit the sick, &c. [illegible: 1 word]. 25. Vifito, poto, cibo, redimo, tego, colligo, condo.) [illegible: 1 word]. 2da, [illegible: 1 word], [illegible: 1 word]. 32. [illegible: 1 word]. [illegible: 1 word] 1. In the nature of the gift, which is more noble, 2. In the object (the soul) which is more illustrious. 3. In the manner, which is [illegible: 1 word], as being spirituall. 4. In the kinde, which is more heavenly, as that which aimes at our brothers [illegible: 1 word] salvation. And [illegible: 1 word] way the poorest may be plentifull, and enrich the [illegible: 1 word] with spirituall alms. As also the other way, something must be done, by all the Candidates of true [illegible: 1 word]. They that labour with their hands, must have something [illegible: 1 word] give to himEphes. 4 28. that needeth; be it but two mites, nay a cup of cold water, it shall be graciously accepted from a sincere heart, and certainly rewarded. And here the poor Macedonians may shame (and many times doe) the rich Corinthians, that have a price in their hands, but not a heart to use it. For it is the love, and [illegible: 1 word] the lack of money, that makes men churls and misers. And hence itMoney-[illegible: 1 word] have no quick silver, no currant [illegible: 1 word], Ward. is, that the richer men are, many times, the harder, as Dives: being herein like children, who when they have their mouths [illegible: 1 word], and both hands full, yet will rather spoil [illegible: 1 word], then give any away. But doe men give to Gods poor? Or, doe they not rather lend it to the Lord, who turns pay-master to such? Doe [illegible: 1 word] not lay it out for him, or rather lay it up for themselves? The safest chest is the poor mans box. Make you friends with the Mammon of unrighteousnesse (God hath purposely branded riches with [illegible: 1 word] infamous adjunct, that we might not over-love them) that [illegible: 1 word] [illegible: 1 word]. 16 9. [illegible: 1 word]. ye fail, they [illegible: 1 word] receive you into everlasting [illegible: 1 word], that is, either the Angels, or the poor, or thy well-emploied wealth, shall let thee into heaven. Only thou must draw forth not thy sheaf alone, but thy soul also to the hungry: [illegible: 1 word] bowels ofIsa. [illegible: 1 word]. 10 [non-Latin text not transcribed]. mercy, as our Saviour did, Matth. 15. 32. to bleed in [illegible: 2 words] wounds, and be deeply and tenderly affected in [illegible: 3 words]. This is better then alms. For when one gives an alms, [illegible: 1 word] gives something without himself; but by compassion we [illegible: 1 word] another by somewhat [illegible: 1 word], and from [illegible: 1 word] selves. And [illegible: 2 words] properly the mercy, to which mercy is here [illegible: 1 word], [illegible: 2 words] to boot. For they shall obtain mercy.] Misericordiam, [illegible: 1 word] mercodem, Mercy, not wages: it being a mercy (and not a duty) in God, to render unto every man according to his works, Psal. 62. 12. how much more according to his own works in us? [illegible: 1 word] mercy he shall be sure of, that sheweth mercy to those in misery. His soul Prov 11. 25. shall be like a watered garden. The liberall soul shall be made fat, Etiam ipse [illegible: 1 word] erit, [illegible: 1 word] Kimchi. Insignis hyperbole, &c. [illegible: 1 word]. saith Solomon, and he that watereth shall be watered also himself. Or (as Kimchi expounds it) He shall be a sweet and seasonable showre to himself and others. His body also shall be fat and fairliking. Thy health shall spring forth speedily, and thy bones shallPsal. 41. 3. be made fat, Isa. 58. 10, 11. Or if he be sick, the Lord will strengthen him upon the bed of languishing; he will make all his bed in his sicknes. As he did for that faithfull and [illegible: 1 word] Preacher of Gods Word (while he lived) M. [illegible: 1 word] Whately, Pastour of Banbury (whom for honours sake I here name) the mostM. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word] Minister to the poor, I thinke (saith a learned Gentleman, that knew him thorowly) in England, of his means. HeM. Hen. Scud der. abounded in works of mercy (saith another grave Divine, that wrote his life) he set apart, and expended, for the space of many years, for good uses, the tenth part of his yearly commings in, both out of his temporall and [illegible: 1 word] means of maintenance. A rare example: And God was not behinde hand with him: for in his sicknesse, he could comfort himself with that precious promise, Psal. 41. 1, 3. Blessed is he that considereth the Aug. in Psal. 103. poor, Qui praeoccupat vocem petituri, saith Austin, that prevents the poor mans cry; as he did, for he devised liberall things, seeking out to finde objects of his mercy, and not staying, many times, till they were offered. Therefore by liberall things [illegible: 1 word] stood, as God had promised; his estate (as himself often testified) prospered the better after he took that course above-mentioned. For (in the next place) not getting, but giving is the way to wealth, as the [illegible: 1 word] found it, whose barrell had no bottome: and as Solomon [illegible: 1 word] it, Eccles. 11. 1. The mercy of God crowneth our beneficence with the blessing of store. [illegible: 2 words] Isa. 58. 11. shall be exalted with honour, and thou [illegible: 1 word] not [illegible: 1 word]. Say not Psal. 112. 9. Prov. 28. 27. then, How shall our own doe hereafter? Is not mercy as sure a grain as vanity? Is God like to break? Is not your Creatour your Creditour? Hath not he undertaken for you and yours? How sped Mephibosheth and Chimham for the kindenesse their fathers shewed to distressed David? Were they not plentifully provided for? And did not the Kenites, that were born many ages after [illegible: 1 word]'s death, receive life from his dust, and favour from his hospitality? 1 Sam. 15. 6.

Verse 8. Blessed are the pure in heart.] That wash their [illegible: 1 word] from wickednesse, that they may be saved, Jer. 4. 14. Not their [non-Latin text not transcribed] hands only, with Pilate, but their inwards, as there; How long shall thy vain thoughts lodge within thee? These, however the world censure them (for every fool hath a bolt to shoot at that purity, which yet they [illegible: 1 word], and pray for) are the Lords darlings, that purifie themselves (in some truth of resemblance) as God is pure. Pura Deus mens est, purâ vult mente vocari: Et puras jussit pondus habere preces. He will take up in a poor, but it must be a pure heart: in a [illegible: 1 word], but it must be a cleanly house: in a low, but not in a [illegible: 1 word] lodging. Gods Spirit loves to lie clean. Now the heart of man is the most unclean and loathsome thing in the world, a den of dragons, a dungeon of darknesse, a stie and stable of all foul lusts, cage of unclean and ravenous birds. The Embassadours of the Councel of Constance, being sent to Pope Benedict the [illegible: 1 word], whenIn [illegible: 1 word]. Concil. Constant. he, laying his hand upon his heart, said, Hic est Arca [illegible: 1 word], Here is Noahs Ark; they tartly and truly replied; In Noahs Ark were few men, but many beasts, intimating, that there were seven abominations in that heart, wherein, he would have them to believe, were lodg'd all the laws of right and religion. This is true of every mothers childe of us. The naturall heart is [illegible: 1 word] throne, he filleth it from corner to corner, Act 5. 3. he sits abrood [illegible: 1 word]. 104. [illegible: 1 word], 26. upon it, and hatcheth all noisome and loathsome lusts, Ephes. 2. 2. There (as in the sea) is that Leviathan, and there are creeping things innumerable, crawling bugs and baggage vermine. Now as many as shall see God to their comfort, must cleanse [illegible: 1 word] 2 Cor. 5. 1. from all filthinesse of flesh and spirit, and perfect [illegible: 1 word]. sse in the fear of God. This is the mighty work of the holy Spirit, which therefore we [illegible: 1 word] pray and strive for: beseeching God to break Isa. 64. 1. the heavens and come down: yea to break open the prison doors of our hearts by his Spirit, and to cleanse this [illegible: 1 word] stable. He comes as a mighty rushing winde, and blows away those litters of lusts, as once the East-winde of God did all the locusts of AEgypt into the red Sea. And this done, he blows upon Gods garden, the heart, and causeth the spices thereof so to flow forth, that Christ saith, I am come into my garden, my sister, my spouse: I have gathered [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. & 5 1. my myrrhe with my spice, Cant. 5. 1. For they shall see God] Here in a measure, and as they are able: hereafter in all fullnesse and perfection; they shall see as they are 1 Cor. 13. 12. seen. Here, as in a glasse [illegible: 1 word], or as an old man thorow spectacles, [non-Latin text not transcribed]. but there, face to face: Happier herein then Solomons servants, for a greater then Solomon is here. A good man is like a good Angel, ever beholding the face of God. He looketh upon them with singular complacency, and they upon him to their infinite [illegible: 1 word]. He seeth no iniquity in them; they no indignation in him. He looketh upon them in the face of Christ: And although no man hath seen God at any time, yet God, who commandedJoh. 1. 18. the light to shine out of darkenesse, hath shined in our hearts, saith the Apostle, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Pure glasse or crystall2 Cor. 4. 6. hath light comming thorow: not so stone, iron or other grosser bodies. In like sort, the pure in heart see God, he shines thorow them: And as the pearl by the beams of the Sun becomes bright and radiant as the Sun it self: so we all with open face, beholding, as in a glasse, the glory of the Lord, [illegible: 1 word] transformed into the same image, from glory to glory, as by the Spirit of the Lord 2 Cor. 3. 18.

Verse 9. Blessed are the peace-makers] There are, that like Salamanders live alwaies in the fire, and like Trouts, love to swim against the stream; that, with Phocion, thinke it a goodly thing to dissent from others; and like Sampsons foxes, or Solomons fool, carry about and cast abroad fire-brands, as if the world were made of nothing but discords, as Democritus imagined. But, as St John 1 Ioh. 2. 16. speaketh in another case; these are not of the Father, but of the world. He maketh great reckoning of a meek and quiet [illegible: 1 word], 1 Pet. 3. 4. because it is like to his own minde, which is never stirred nor moved, but remaineth still the same to all eternity. He loves those that keep the staffe of binders unbroken, Zech. 11. 7, 14. that holdEph. 4. 3. the unity of the spirit, and advance the bond of peace among others as much as may be. The wicked are apt (as dogs) to enter, tear and woorry one another: and although there be not a disagreement in hell (being but the place of retribution, and not of action) yet on earth, there is no peace among the workers of iniquity, that are trotting apace towards hell by their contentions, Rom. 2. 8. But what pity is it, that Abraham and [illegible: 1 word] should fall out? that two Israelites should be at strife amid the Egyptians? that Johns disciples should join with Pharisees against [illegible: 1 word]? [illegible: 1 word] 4. that [illegible: 1 word] (for their contentions) should hear carnall, [illegible: 2 words]. 3. 3. and walke as men? that Lutherans and Calvinists should be at such deadly fewd? Still Satan is thus busie, and Christians are thus malicious, that, as if they wanted enemies, they flee in one anothers faces. There was no noise heard in setting up the Temple: In Lebanon there was, but not in Sion: whatever tumults there are [illegible: 1 word], 'tis fit there should be all quietnesse and concord in the Church. Now therefore, although it be, for the most part, a thankelesse office (with men) to interpose, and seek to take up strife, to peece again those that are gone aside, and asunder, and to sound an Irenicum: yet do it for Gods sake, and that ye may (as ye shall be after a while) called and counted (not medlers and busie-bodies, but) the sons of God. Tell them that jarre and jangle (upon mistakes for most part, or matters of no great moment) that it is the glory of a man to passe by an infirmity, and that in these ignoble quarrels, every man should be a law to himself, as the Thracians were: and not brother go to law with brother, because [non-Latin text not transcribed] he treads upon his grasse, or some such poor businesse, ubi & vincere [illegible: 1 word]. inglorium est, & alteri sordidum. Now therefore there is utterly a fault amongst you, because ye go to law one with another, saith the Apostle. Not but that the course is lawfull, where the occasion is weighty, and the minde not vindictive. But the [non-Latin text not transcribed]. Apostle disgraceth (in that text) revenge of injuries, by a word that1 Cor. 6, 7. signifieth disgrace, or losse of victory: And a little before: I speak to your shame, saith he, Is it so, that there is not a wise man amongst you? no, not one that shall be able to judge between his brethren, and compromise the quarrell? Servius Sulpitius (that heathen Lawyer) shall rise up in judgement against us, quippe qui ad facilitatem, aequitatem que omnia contulit, ne que constituere litium actiones, quam controversias tollere maluit, as Tully testifieth. Cicer. Philippic. 9. Concedamus de jure, saith one, ut careamus lite: And, ut habeas quietum tempus, perde aliquid. Lose something for a quiet life, was a common proverb, (as now amongst us) so of old [illegible: 1 word] the Carthaginians, as St Austin sheweth. It were happyAugust. surely, if now, as of old, the multitude of [illegible: 1 word] were [non-Latin text not transcribed], [illegible: 1 word] 4. [illegible: 1 word]. of one heart, and of one soul. And, as in one very [non-Latin text not transcribed] ancient Greek copy it is added, that there was not one controversie or contention found amongst them. [illegible: 3 words]. For they shall be called the children of God] They shall both be, and be said to be, both counted and called, have both the name and the note, the comfort and the credit of the children of God. And if any Atheist shall object, What so great honour is that? Behold, saith St John, what manner of love the Father hath bestowed [illegible: 1 word] Joh. 3 1. upon us, that we should be called the sonnes of God. It was something to be called the son of Pharaohs daughter, to beHeb. 11. [illegible: 1 word]. son in law to the King, with David, to be heir to the Crown, with Solomon,: but farre more, that God should say of him, I will be his father, and he shall be my sonne; and I will establish his Kingdom, 2 Sam 7. 14. This is the happy effect of faith: for to them that beleeve on his name, gave he power and priviledge to become [non-Latin text not transcribed]. the sonnes of God. Now faith ever works by love, and love covereth [illegible: 1 word] 1. 12. a multitude of sins; not by any merit or expiation with God,1 Pet 4. 8. but by seeking and setling peace among men. And this is as sure and as sweet a signe of a son of the God of peace, as the party-coloured2 Sam. 13. 18. coats were, anciently, of the Kings children.

Verse 10. Blessed are they that are persecuted.] To be persecuted (as simply considered) is no blessed thing; for then it were to be desired and praid for. But let a man love a quiet life, and labout [illegible: 1 word]. 34. 13. to see good daies, said those two great champions, David and1 Pet. [illegible: 1 word]. 10. Peter, who themselves had indured a world of persecution, and paid for their learning. The like counsell gives St Paul, and the Authour1 Tim. 2. 2. to the Hebrews: For they felt by experience, how unable1 Thes. 4. 11. Heb. 12. 11. they were to bear crosses when they fall upon them. It was this Peter that denied his master, upon the sight of a silly wench that questioned him: And this David, that changed his behaviour before Abimelech, and thereupon gave this advice to all that should come after him. For righteousnesse sake] This is it that makes the Martyr, a good cause and a good conscience. Martyrem facit causa, non supplicium, saith one Father; Not the suffering, but the cause makes a [illegible: 1 word]. Martyr. And, Multum interest, & qualia quis, & qualis quis que Greg. patiatur, saith another: It greatly skilleth, both what it is a man suffereth, and what a one he is that suffereth. If he suffer as an evildoer, he hath his mends in his own hands: but if for righteousnesseTalia quis que luat [illegible: 1 word] quis que [illegible: 1 word]. sake, as here, and if men say and do all manner of evil against you (falsly and lyingly) for my sake, as in the next verse, and for the [non-Latin text not transcribed] Gospels sake, as Marke hath it, this is no bar to blessednesse. Nay, it is an high preferment on earth, Phil. 1. 29. and hath a crown abiding it in Heaven, beyond the which mortall mens wishes cannot [illegible: 1 line] extend. But let all that will have share in these comforts, see that they be able to say with the Church, Psal. 144. 21 22. Thou knowest, Lord, the secrets of the hearts, that, for thy sake, we are [illegible: 1 line] [illegible: 1 word] continually. Upon which words excellently St Austin, Quid est, inquit, novit occulta? quae [illegible: 1 word]? &c. What secrets of the heart, saith he, are those that God is here said to know? Surely these; that for thy sake we are slain, &c. slain thou maist [illegible: 1 line] see a man, but wherefore or for whose sake he is slain, thou knowest not, God only knoweth. Sunt qui causâ humanae gloriae paterentur, as that Father goeth on. There want not those that would suffer death (and seemingly for righteousnesse sake) only for applause of the world and vain glory. As Lucian telleth of Peregrinus the Philosopher, that meerly for the glory of it he would have been made a Martyr. The Circumcelliones (a most pernicious branch of the haeresie of the Donatists) were so [illegible: 1 word] to obtain (by suffering) the praise of Martyrdom, that they would seem to throw themselves down headlong from high places, or cast themselves into fire or water. Al xander the [illegible: 1 word] was near martyrdom, Acts 19. 33. who yet afterward made shipwrack of the faith, and became a bitter enemy to the truth, that he had profesled, 1 Tim. 1. 19 20. & 4. 14, 15. Faelix [illegible: 1 word], an Anabaptist of [illegible: 1 word], being put to death for his obstinacy, and ill practices at Tigure, praised God that had called him to [illegible: 1 word]. Annal decad 2. pag. 92. the sealing up of his truth with his blood, was animated to constancy by his mother and brother, and ended his life with these words, Lord, into thy hands I commend my spirit. What could any hearty Hooper, trusty Taylour, or sincere [illegible: 1 word] have said or done more in such a case? It is not then the suffering, but the suffering for righteousnesse sake that proveth a man [illegible: 1 word], and entitleth him to heaven. The Philistims died by the fall of the house, as well as Samson; sed diver so fine, ac fato, as one saith. Christ [illegible: 1 word]. and the theeves were in the same condemnation: Similis paena, sed aissimilis causa, saith Austin: their punishment was all alike, but not their cause. Baltasar [illegible: 1 word] the Burgundian that slew the Prince of Orange, 1584. Iun. 30. endured very grievous torments: But it was pertinacy in him rather then patience, stupidity of sense,D. [illegible: 1 word] upon [illegible: 1 word]. not a solidity of faith, a wretchlesse disposition, not a confident resolution. Therefore no heaven followed upon it, because he suffered not as a Martyr, but as a malefactour. For theirs is the Kingdom of Heaven] Surely, if there be any way to heaven on horseback, it is by the crosse, said that Martyr,Bradf. that was hasting thither in a fiery charet. The Turks account all them, whom the Christians kill in battell, Mahometan Saints and Martyrs; assigning them a very high place in Paradise. In someTurk. [illegible: 1 word]. sol. [illegible: 1 word]. parts of the West-Indies there is an opinion in grosse, that the soul is immortall; and that there is a life after this life, where, beyond certain hills (they know not where) those that died in defence ofArch B. Abbots [illegible: 1 word] p. [illegible: 1 word]. their countrey, should remain after death in much blessednesse; which opinion made them very valiant in their fights. Should not the assarance of Heaven make us valiant for the truth? should weJer. 9. 3. not suffer with joy the spoiling of our goods? yea the losse of ourHeb. 10. 34. lives, for life eternall? should we not look up to the recompence of reward, to Christ the authour and finisher of our faith, who stands over us in the encounter, as once over Stephen, with aActs 7. Crown on his head, and another in his hand, and saith, Vincenti Rev. [illegible: 1 word]. Dabo, to him that overcommeth will I give this. Surely this son of David will shortly remove us from the ashes of our forlorn [illegible: 1 word], to the Hebron of our peace and glory: This son of Jesse 1 Sam. 32. 7. will give every one of us, not fields and vineyards, but Crowns, Scepters, Kingdoms, glories, beauties, &c. The expectation of this blessed day, this nightlesse day (as one calleth it) must (as it did with [non-Latin text not transcribed] Naz. Davids souldiers all the time of their banishment) digest all our sorrows, and make us in the midst of miseries for Christ, to overabound exceedingly with joy, as Paul did. Q. Elizabeths government [non-Latin text not transcribed] was so much the more happy and welcome, because it [illegible: 1 word] upon the stormy times of Q Mary. She came as a fresh2 Cor. 7. 4. spring after a sharpe winter; and brought the ship of England from a troublous and tempestuous sea, to a safe and quiet harbour. So will the Lord Christ do for all his persecuted people. Ye see (said Bilney the Martyr, and they were his last words, to one that exhorted him to be constant, and take his death patiently) ye see, saith he, when the mariner is entred his ship to sail on the troublous sea, how he, for a while, is tossed in the billows of the same: but yet in hope that he shall once come to the quiet haven, he beareth in better comfort the troubles that he feeleth. So am I now towards this sayling: and whatsoever storms I shall feel, yet shortly after shall my ship be in the haven, as I doubt not thereof by the grace of God, &c. Lo, this was that, that held the good mans head Act. and Mon. sol 923. above water, the hope of Heaven. And so it did many others, whom it were easie to instance. Elizabeth Cooper, Martyr, being condemned, and at the stake with Simon Miller, when the fire came unto her, she a little shranke thereat, crying once, ha. When Simon heard the same, he put his hand behind him toward her, and willed her to be strong and of good chear: For, good sister, said [illegible: 1 word], we shall have a joyfull and sweet supper. Whereat she being Ibid 1319. strengthned, stood as still and as quiet, as one most glad to finish that good course. Now I take my leave of you (writeth William Tims, Martyr, in a letter to a friend of his, a little before his death) till we meet in Heaven. And hie you after; I have tarried a great [illegible: 1 word] for you. And seeing you be so long in making ready, I will tarry no longer for you: You shall finde me merrily [illegible: 1 word], Holy, Ibid 1723. holy, holy Lord God of Sabaoth, at my journies end, &c. And, I cannot here let slip that golden [illegible: 1 word], wherewith those 40 Martyrs (mentioned by St Basil) comforted one another, when they [non-Latin text not transcribed] were cast out naked all night in the winter, and were to be burned the next morrow. Sharpe is the winter (said they,) but sweet is Paradice; painfull is the frost, but joyfull the fruition that followeth it. Wait but a while, and the Patriarks [illegible: 1 word] shall cherish us. After one night we shall lay hold upon eternall life. Let our [illegible: 1 word] feel the fire for a season, that we may for ever walke arm in arm [non-Latin text not transcribed] with Angels: let our hands fall off, that they may for ever be lifted up to the praise of the Almighty, &c.

Verse 11. Blesse are ye when men shall revile you and persecute you, and shall say all manner of [illegible: 1 word] against you, falsly, for my sake.] [non-Latin text not transcribed] &c There are tongue-smiters, as well as hand-smiters; such as maligne and molest Gods dearest children as well with their virulent tongues, as violent hands; Such as will revile you, saith our Saviour, [illegible: 2 words]. [non-Latin text not transcribed] [illegible: 1 word] and upbraid you with your profession, hit you in teeth with your God, (as they dealt by David, and that went as a murthering weapon to his soul) and [illegible: 1 word] your precisenesse and [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. 10. [non-Latin text not transcribed] more [illegible: 4 words]. [illegible: 1 word]. in your dish. This is the force of the first word. Further, they shall persecute you, eagerly pursue and follow you hot-foot, as the hunter doth his prey. The word betokeneth a keen and eager pursuit of any other, whether by law, or by the sword, whether by word or deed. For [illegible: 1 word] also are persecutours, as Ismael, and for such shall be arraigned, Jude 15. And cruell mockings and Gal. 4. [illegible: 1 word]. scourgings are set together by the Authour to the Hebrews, asHeb. 11. 36. much of a kinde, chap. 11. 35. Especially, when (as it follows in the text) they shall say all manner of evil against you, call you all to peeces, and thinke the worst word in their bellies too good for you.Ephes. 4. 31. This is collaterall blasphemy, blasphemy in the second table, and soTit. 3. 2. it is often called in the new Testament. God, for the honour heCol. 3. 8. beareth to his people, is pleased to afford the name of blasphemy to1 Pet. 4. 4. their reproaches, as importing that he taketh it as if himself were2 Pet. 2. 10. [illegible: 1 word]. Thus the Israelites were, of old, called by the profane Heathens, Apellae, and [illegible: 1 word], as if they worshipped a golden—Credat [illegible: 1 word] Apella. Asse-head, and in derision of their circumcision. As afterwardsHor. they called the Primitive Christians, murtherers, Church-robbers,Tertull. Apolog Si [illegible: 2 words], [illegible: 3 words], [illegible: 1 word] sames, [illegible: 1 word] lues, &c. Ib. [illegible: 1 word], traitouts to the state, &c. and if inundations, famine, or other [illegible: 1 word] calamities fell out, they presently cried, Christianos ad [illegible: 1 word]. So, in after-times, the Arians called the Orthodox [illegible: 1 word], Ambrosians, Athanasians, Homousians, what not? The Pseudo-Catholikes (speaking evil of that they knew S [illegible: 1 word] not) [illegible: 1 word] the professours of the truth by the names of [illegible: 1 word], [illegible: 1 word]. Waldenses, Huguenots, poor men of Lions, &c. Thus ofJude 10. old; as of late, Hereticks, New-gospellers, Puritans, all manner of evil they speak against us, but (falsely) thats our comfort; not caring what they speak, nor whereof they affirm, so they may promote their Cacolick cause, and the devils kingdom, which as it began in a [illegible: 1 word], so by lyes do they maintain it. A Frier a lyer, was anciently a sound argument in any mans mouth (saith Thomas [illegible: 1 word] est [illegible: 1 word]. ergo [illegible: 2 words]: si [illegible: 1 word] & [illegible: 1 word], [illegible: 4 words]. Walsingham) tenens tàm de forma, quàm de materia. [illegible: 1 word] the Jesuites have wonne the whetstone from all that went before them, for [illegible: 1 word] and prodigious lyes and slanders. [illegible: 1 word]-Joannes, that demoniack, blusheth not to [illegible: 1 word], that these are our [illegible: 1 word] and doctrins: That no God is to be worshipped; that we must shape our Religion according to the times: that [illegible: 1 word] is [illegible: 1 word]: that we may make the publike cause a pretence to our private lusts: that a man may break his word whensoever he [illegible: 1 word] good, cover his hatred with fair [illegible: 1 word], confirm [illegible: 1 word] by shedding innocent bloud. Salmeron the Jesuit hath [illegible: 1 word] to Contra [illegible: 1 word]. the world in his Comment upon the [illegible: 1 word], that the Luth-rans [illegible: 1 word] [illegible: 1 word]. now make fornication to be no sin at all. And a little afore the [illegible: 1 word] 5 tract. [illegible: 1 word]. [illegible: 1 word] of Paris, the Monkes slanderously gave out, that the [illegible: 1 word] met together for no other purpose, then [illegible: 1 word] (after they had fed themselves to the full) they might put out the [illegible: 1 word] and [illegible: 1 word]. [illegible: 4 words]. [illegible: 2 words]. go together promiscuously, as brute [illegible: 1 word]. [illegible: 1 word] Bishop of Auranches wrote against the Congregation of Christians at Paris, Act and [illegible: 1 word]. [illegible: 1 word] 8, 8. defending impudently, that their [illegible: 1 word] were to maintain [illegible: 1 word]. The lives of Calvin and Beza were (at the request Act and Mon [illegible: 1 word]. [illegible: 1 word] of the Popish side) written by Bolsecus a [illegible: 1 word] frier, their [illegible: 1 word] enemy: and though so many lines so many lies, yet are [illegible: 1 word] his [illegible: 1 word] of [illegible: 1 word]. [illegible: 1 word] in all their writings alledged as Canonicall. Wicliffe disallowed the Invocation of Saints, whom he called servants, not gods. [illegible: 2 words] [illegible: 3 words] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 3 words] [illegible: 1 word] of [illegible: 2 words] pag. [illegible: 1 word]. For the word, Knave, which he used, signified, in those [illegible: 1 word], a childe or a [illegible: 1 word]; not as it doth, in our daies, a wicked varlet, [illegible: 1 word] his [illegible: 3 words] it; Bellarmine for one, a man [illegible: 2 words] of the English tongue. Hereupon the people are taught to beleeve that the Protestants are blasphemers of God and all his Saints: that in England, Churches are turned into [illegible: 1 word]: [illegible: 1 word] people is grown [illegible: 1 word], and eat young children: that [illegible: 1 word] [illegible: 2 words]. [illegible: 3 words]. [illegible: 1 word]. they are as black as devils, ever since they were blasted and [illegible: 1 word] with the Popes excommunication: that [illegible: 1 word] is a [illegible: 1 word] sanctuary of rogery, &c. that the fall of Black-friers (where besides a 100. of his [illegible: 2 words], Drury the Priest had his Sermon and his brains knockt out of his head together) was caused by the [illegible: 1 word], who had secretly sawed in two the beams and other timber. With like honesty they would have fathered the powder-plot upon the Puritans, by their Proclamations, which they had ready, to be [illegible: 1 word] abroad immediatly, had Faux [illegible: 1 word] fired the powder. And a [illegible: 4 words]. certain Spanish Authour hath taken the [illegible: 1 word], since, to averre, that they were the authours of that [illegible: 1 word] conspiracy. There is a book lately published, and commonly sold in Italy and France, [illegible: 3 words]. containing a relation of Gods judgements shewn on a sort of [illegible: 1 word]-haereticks Author quidam [illegible: 1 word], [illegible: 1 word]. [illegible: 1 word], Lect p 317. by the fall of a house in Black-friers, London, in which they were [illegible: 1 word] to hear a Geneva-lecture, Octob. 26. 1623. And Dr Weston doubted not to make his boasts to a Noble-man of England, that at the late conference and disputationD [illegible: 1 word] [illegible: 1 word] pag 189. between Fisher and Featly (with certain others of both sides) our Doctours were confounded, and theirs triumphed and had the day: insomuch that two Earles and a hundred others were converted to the Catholike Roman faith. Whereas he, to whom this tale was told, was himself one of the two [illegible: 1 word], continuing sound and Orthodox, and knew full well that there were not a hundred Papists and Protestants (taken together,) present at that disputation. D. [illegible: 1 word]. But this was one of their piae fraudes, doubtlesse: [illegible: 1 word] likeLect. p. 317. their Legend of miracles of their Saints, which the Jesuit confessed to my self (saith mine Authour) to be, for most part, false and foolish; but it was made for good intention: and that it was lawfull and meritorious to lie and write such things, to the end theSpanish [illegible: 1 word]. common people might with greater zeal serve God and his Saints, &c. So long since, because freedom of speech was used by the Waldenses, in blaming and reproving the [illegible: 1 word] life and debauched manners of the Popish [illegible: 1 word], Plures nefariae [illegible: 1 word] Cade of the Church. [illegible: 1 word] opiniones, à [illegible: 1 word] omnino fuerant alieni, saith Girardus, They were cried out upon for odious heretikes and apostates: Manichees they were [illegible: 1 word] to be, and to make two first [illegible: 1 word] of things, viz. God and the devil. And why? because they preached and maintained, that the Emperour depended not upon the Pope. Moreover they were Arians too, and deuied Christ to be [illegible: 1 word] in [illegible: 3 words]. the Sonne of God, because (forsooth) they denied a crust to be transubstantiated into Christ, as one speaketh. But blessed be God, that although they have in all ages spoken all manner of evil againstD. [illegible: 1 word]. [illegible: 1 word]. p. 316. us, yet they have done it falsly, and for Christs sake, wherefore we may take up their books written against us, and Wear Bradf. them as a crown. Doe well and hear ill is written upon heaven Act and Mon. gates, said that Martyr. Christ himself (saith father Latymer) was misreported, and falsly accused, both as touching his words, and meaning also. Count it not strange to be traduced, disgraced, scandalized. Austere John hath a devil; sociable Christ is a winebibber, and the Scribes and Pharisees (whose words carry such credit) say as much. Contra sycophantae morsum non est remedium. It is but a vain perswasion for any childe of God to thinke, by any discretion, wholly to still the clamours, and hates of wicked men; who when they thinke well, will learn to report well. In the mean, let our lives give them the lie, confute them by a reall Apology.

Verse 12. Rejoyce and be exceeding glad.] Leap and skip for [non-Latin text not transcribed] [illegible: 1 word]. [non-Latin text not transcribed] & Psal. [illegible: 2 words]. [illegible: 1 word] ficat [illegible: 4 words]. [illegible: 1 word]. joy, as wantonizing young cattle use to doe in the spring, when every thing is in its prime and pride. Thus George Roper, at his comming to the stake, fet a great leap. So soon as the [illegible: 1 word] was about him, he put out both his arms from his body, like a rood, and so stood stedfast (the joy of the Lord being his strength) not plucking his arms in, till the fire had consumed and burnt them [illegible: 2 words] pecudes [non-Latin text not transcribed] [illegible: 1 word]. off. So, Doctour Tailour going toward his death, and comming within a mile or two of [illegible: 1 word] (where he was to suffer) he leapt [illegible: 1 word] 8. and [illegible: 1 word] a frisk or twain, as men commonly doe in dancing. Act. and [illegible: 1 word]. fol 1629. Why, M. Doctour, quoth the Sheriff, how doe you now? He answered, well, God be praised, good M. Sheriff: never better: for now I know I am almost at home. I lack not past two stiles to goe over, and I am even at my [illegible: 2 words]. Likewise [illegible: 1 word] [illegible: 1 word] 1386 White, going to the stake, whereas before he was wont to goe stooping, or rather crooked through infirmity of age, having a [illegible: 1 word] countenance, and a very feeble complexion, and, withall very soft in speech and gesture; now he went and stretcht up himself bolt upright, and bare withall a most pleasant and comfortable countenance, not without great courage and audacity, both in [illegible: 1 word]. 1415. speech and behaviour. It were easie to instance the exceeding great joy of the [illegible: 1 word], Act. 5. 41. who went from the Councel, rejoycing that they were so farre honoured, as to be dishonoured for the Name of Jesus; which Casaubon calleth, Elegantissimum [illegible: 1 word]. So Bradford, [illegible: 1 word] forgive me (saith he) mine unthankfulnesse for this exceeding great [illegible: 1 word], that, among so many Ibid 1484. thousands, he chuseth me to be one in whom he will suffer. And in a letter to his mother; For Christs sake I suffer, saith he, and therefore should be merry and glad. And indeed, good mother, so I am, as ever I was: yea, never so merry and glad was I, as now I should be, if I could get you to be merry with me, to thank God for me, and to pray on this sort, Ah, good Father, that [illegible: 1 word] vouchsafe that my son, being a grievous sinner in thy sight, should finde this favour with thee, to be one of thy sons Captains, and men of warre, to fight and suffer for his Gospels sake: I thank thee, and pray thee in Christs Name, that thou wouldst forgive him his sins and unthankfulnesse, and make him worthy to suffer, not only imprisonment, but even very death for thy truth, [illegible: 1 word], and Gospels sake, &c. Whether Bradfords mother did Ibid. [illegible: 1 word]. thus or no, I know not: but William Hunters mother (that suffered under Bonner) told him that she was glad that ever she was so happy, as to bear such a childe, as could finde in his heart to [illegible: 1 word] his life for Christs Name sake. Then William said to his mother, [illegible: 1 word] [illegible: 1 word]. For my little pain which I shall suffer, which is but for a little braid, Christ hath promised me a crown of joy: may not you be glad of that, mother? With that his mother kneeled down on her knees, saying, I pray God strengthen thee, my sonne, to the [illegible: 1 word]: yea, I thinke thee as well bestowed, as any childe that ever I bare. For indeed (as M. Philpot the Martyr said) to die for Ibid. [illegible: 1 word]. Christ, is the greatest promotion, that God can bring any in this vale of misery unto: yea so great an honour, as the greatest Angel [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. 1. [illegible: 1 word]. in heaven is not permitted to have. This made John Clerks mother of Melda in Germany (when she saw her sonne whipt and branded in the fore-head for opposing the Popes Indulgences, and calling him Antichrist) to hearten her sonne, and cry out, Vivat Christus ejus que insignia: Blessed be Christ, and welcome be these marks of [illegible: 1 word]. Constantinus a Citizen of Rhone (with three other) being, for defence of the Gospel, condemned to be burned, were put into a dung-cart, who thereat rejoycing, said, that they were reputed here the excrements of the world; but yet theirAct. and Mon. death was a sweet odour to God. When the chain was put about [illegible: 1 word]. [illegible: 1 word]. Alice Drivers neck, Oh, said she, here is a goodly neckerchief, [illegible: 1 word] 1858. blessed be God for it. Algerius Christs prisoner thus dated his letter, Ibid 857. From the delectable Orchyard of the Leonine prison. And, Ibid. 1358. I am in prison till [illegible: 1 word] be in prison, said Saunders. And indeed, said Ibid. [illegible: 1 word]. Bradford, I thank God more of this prison, then of any parlour, yea then of any pleasure that ever I had, for in it I finde God, my most sweet God alwaies. After I came into prison (saith Robert Glover, Martyr, in a letter to his wife) and had reposed my self there a while, I wept for joy and [illegible: 1 word] my belly-full, musing much of the great mercies of God, and, as it were, thus saying to my self; Lord, who am I, on whom thou shouldst bestow this [illegible: 1 word] 1553. great mercy, to be numbred among the Saints that suffer for thy Gospel sake? And I was carried to the Cole-house, saith M. [illegible: 1 word], where I and my six fellows doe rouse together in the straw, as [illegible: 1 word], we thank God, as others doe in their beds of down. And, in another letter; I am now in the Cole-house, a dark and Ibid. [illegible: 1 word]. ugly prison, as any is about London: but my dark body of sinne hath well deserved the same, &c. And, I thank the Lord, I amTo the [illegible: 1 word] [illegible: 1 word]. not alone, but have six other faithfull companions, who in our [illegible: 1 word]. [illegible: 1 word]. darknesse doe cheerfully sing hymns and praises to God, for his great [illegible: 1 word]. We are so joyfull, that I wish you part of my joy, &c. Good brethren (saith William Tims, Martyr) I am [illegible: 1 word]. 726. kept alone, and yet, I thank [illegible: 1 word] he comforteth me, past all the comfort of any man; for I was never [illegible: 1 word] in Christ. You shall be whipt and burned for this gear, I [illegible: 1 word] ([illegible: 1 word] one M. Foster to John Fortune, Martyr) To whom he replied: If you knew how these words rejoyce mine heart, you would not have spoken them. Why, quoth Foster, thou fool, dost [illegible: 1 word] rejoyce in whipping? Yea, said Fortune, for it is written in the [illegible: 1 word], and Christ saith, Ye shall be whipt for my Names sake. And since the time that the sword of tyranny came into your hand, I heard of none that was whipt: Happy were I, if I had the maiden-head [illegible: 1 word] [illegible: 1 word] 41. of this persecution. [illegible: 1 word] Walsey was so desirous to glorifie God with his suffering, that being wonderfull sore tormented in prison with tooth-ach, he feared nothing more, then [illegible: 1 word]. [illegible: 1 word]. that he should depart before the day of his execution (which he called his glad-day) were come. Anthony Person with a [illegible: 1 word] Ibid. 1123. countenance embraced the stake, whereat he was to be burned, and kissing it, said: Now welcome mine own sweet wife, for this day shall thou and I be married together in the love [illegible: 1 word] peace of God. Lawrence Saunders took the stake, to which [illegible: 1 word] should be chainedIbid. 1632. [illegible: 1 word] his arms, and kissed it, saying, [illegible: 1 word] the crosse of Christ; Welcome everlasting life. Walter Mill, Scot, being put to the stake, ascended gladly, saying, Introibo altare Dei. Iohn Noyes, Martyr, Ibid 1162. took up a fagot at the fire, and kissed it, and said, Blessed beIbid. 1831. the time that ever I was born to come to this. Denly sang in theIbid 1530. Scultet. Annal. fire at Uxbridge, so did George Carpenter the Bavarian Martyr: Decad [illegible: 1 word]. [illegible: 1 word]. 1. 0. so did Wolfgang us Schuh, a Germane, when he entred into the Act and [illegible: 2 words]. [illegible: 1 word]. place heaped up with fagots and wood, he sang, Laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus. Two Austin Monks at Bruxelles, anno 1523. (the first among the Lutherans that suffered for religion) being fastened to the stake to be burnt, sang, Te Deum, and the Creed. Others clapt their hands in theIbid. 1444. flames, in token of triumph; as Hawks and Smith; and five MartyrsIbid 1544. burnt together by Bonner. Bainham at the stake, and in theIbid 1688. midst of the flame (which had half consumed his arms and hisIbid. 940. legs) spake these words, O ye Papists, behold ye look for miracles: here you may see a miracle: For in this fire I feel no more pain, then if I were in a bed of down: but it is to me as a bed of roses. Now what was it else whereby these Worthies (of whom the world was not worthy) quenched the violence of the fire, and out of weaknesse were made strong? Was it not by their heroicall and impregnable faith, causing them to endure, as seeing him that is invisible, and having respect, as Moses, to the recompence of reward? Heb. 11. 26, 27. For great is your reward in heaven.] God is a liberall paymaster, and no small things can fall from so great a hand as his.The L. [illegible: 1 word]. Oh that joy! ô my God, when shall I be with thee? said a dying Peer of this Realm. So great is that joy, that we are said to enter Stock at his [illegible: 1 word]. into it, it is too full to enter into us. Elias, when he was to enter [illegible: 1 word]. 25. [illegible: 1 word]. into it, feared not the fiery charrets that came to fetch him, but through desire of those heavenly happinesses, waxed bold againstContra horrenda audax fuit, & eum gaudio, flammeos currus [illegible: 1 word]. those terrible things, At que hoc in carne adhuc vivens (it is S. B [illegible: 1 word] observation) and this he did, whiles he was as yet in the flesh. For he [illegible: 1 word] oculum in metam (which was Ludovicus Vives his Motto) his eye upon the mark, He prest forward toward Basil. the high prize, with Paul; and looking thorow the terrour ofPhil. 3. 14. the fire, saw heaven beyond it: and this made him so valiant, so violent for the Kingdome. A Dutch Martyr, feeling the flameAct and Mon. to come to his beard; Ah, said he, what a small pain is this to be sol. 813. compared to the glory to come. Hellen Stirk, a [illegible: 1 word]-woman, to her husband at the place of execution spoke thus, Husband, rejoyce; for we have lived together many joyfull daies: but this day in which we must die, ought to be most joyfull to us both, becauseIbid. 1154. we must have joy for ever: Therefore I will not bid you good night; for we [illegible: 1 word] suddenly meet within the Kingdome of heaven. The subscription of Mistresse Anne Askew to her [illegible: 1 word],Ibid 1. 30. was this: Written by me Anne Askew, that neither wisheth for death, nor feareth his might, and as merry as one that is bound toward heaven. Oh how my heart leapeth for joy (said M. Philpot) that I am so near the apprehension of eternall life. God forgive me mine [illegible: 1 word] and [illegible: 1 word] of so great [illegible: 1 word]. — I have [illegible: 1 word] much joy of the reward prepared for me, most wretched sinner, that though I be in place of darknesse and mourning, yet I cannot lament, but, both night and day, am so joyfull, as though under no crosse at all: yea in all the daies of my life, I was never so merry, the Name of the Lord be praised therefore for ever and ever; and he pardon mine unthankfulnesse.Ibid. 1670. The world wondereth (saith he in another place) how we can be so merry, in such extreme misery: but our God is omnipotent, which turneth misery into felicity. Believe me, there is no such joy in the world, as the people of Christ have under the crosse, IIbid. 1668. speak by experience, &c. To this joy all other being compared, are but mournings, all delights sorrows, all sweetnesse sowre, all beauty filth, and finally all things counted pleasant, are [illegible: 1 word]. Great then, we see, is their reward in earth, that suffer for Christ: they have heaven afore-hand, they rejoyce in tribulation, with joy unspeakable and glorious, they have an exuberancy of1 Pet. 1. 8, joy, such as no good can match, no evil over-match. For though I tell you (said M. Philpot in a letter to the Congregation) that I am in hell, in the judgement of this world, yet [illegible: 1 word], I feel, in the same, the consolation of heaven. And this lothsome and horrible prison, is as pleasant to me, as the walks in the Garden in [illegible: 1 word]. 1663. the Kings bench. What will it be then, when they shall have crowns on their heads, and palms in their hands, when they shall come to that generall Assembly, [illegible: 1 word]. 12. 23. and have all the [non-Latin text not transcribed]. Court of heaven to meet and entertain them, When they shall follow the Lamb wheresoever he goeth, Revel. 14. 4. and have places given them to walk among those that stand by, Zech. 3. 7. thatZech. 3. 7. expound. is, among the Seraphims (as the Chaldee Paraphrast expoundeth it) among the Angels of heaven; Alusively, to the walks and galleries that were about the Temple? Majora certamina, majora sequuntur praemia, saith Tertullian. Quisquis volens [illegible: 1 word] famae meae, nolens addit mercedi meae, saith Augustine. The more we suffer with and for Christ, the more glory we shall have with and from Christ. For so persecuted they the Prophets which were before you,] [illegible: 3 words]. Your betters sped no better: Strange not therefore at it, start not for it. Persecution hath ever been the Saints portion. How early did Martyrdome come into the world? The first man that died,Act. [illegible: 1 word]. 25. died for religion. And although Cain be [illegible: 1 word] to his place, yet I would he were not still alive in his sons and successours, who hate their brethren, because they are more righteous, Et [illegible: 2 words] [illegible: 1 word]. [illegible: 2 words] rubentem circumferunt, as one speaketh. [illegible: 1 word] that is not to be wished; or at least, it is, Magis optabile quam opinabile, that ever a Prophet shall want a persecutour, while there is a busie devil, and a malicious world. The Leopard [illegible: 1 word] said so to hate man, that he sleeth upon his very picture, and [illegible: 1 word] it: [illegible: 1 word] doth the devil and his imps, God and his image. The Tigre is said to be enraged with the smell of sweet odours: so are the wicked of the world with the fragrancy of Gods graces. Noah rose [illegible: 6 words] — up and condemned them by his contrary-[illegible: 1 word], and therefore under-went a world of calamities. Puritan Lot was an eye-sore to the sinfull Sodomites, and is cast out, as it were by an ostracisme. His father Haran, the brother of Abraham, died before his fatherNo, [illegible: 1 word], & [illegible: 1 word]. [illegible: 1 word]. Terah, in Ur of the Caldees. The Hebrews tell us that he was cruelly burnt by the Caldees, because he would not worshipGen. 11. 28. the fire, which they had made their god. How [illegible: 1 word] was Moses [illegible: 1 word] Perse [illegible: 2 words]. made (as [illegible: 1 word] among the Romans) to plead for his life? And although Davids innocency triumphed in Sauls conscience, [illegible: 1 word] l. 119. 109. yet could he not be safe, but carried his life in his hand continually, as he complaineth in that hundred and nineteenth Psalm; which was made (as is thought) in the midst of those troubles, out of his own observations and experiments. As for the Prophets that came after, which of them have not your fathers slain? saith our Saviour to the Pharisees; whom hebids (by an Irony) to fill up the measure of their fathers, and fore-telling that they shall deal so by the Apostles (whom he there calleth, according to the custome of that Countrey, Prophets, Wise-men and Scribes.) HeMat. 23. [illegible: 1 word], 33, [illegible: 1 word]. demandeth of those serpents and brood of vipers, how they can escape those [illegible: 1 word] and hoards of wrath they have been so long in [illegible: 1 word]? They had a little before delivered up Iohn Baptist to Herod, and did unto him whatsoever they would, Matth. 17. 11, 12. Thereupon our Saviour departed out of Iudea into Galilee, as Iohn the Evangelist hath it, lest he should suffer the same things from them. For though Herod were Tetrarch of Galilee, and therefore it might seem a [illegible: 1 word] way for our Saviour to keep from thence (after Iohn was beheaded) and to continue in Iudea; yet forasmuch as he was but their slaughter-slave (as [illegible: 1 word] was to the rest of the Bishops of those daies) Christ knew, that if he did decline their fury, there was no such cause to fear Herod. Therefore when some of the Pharisees (pretending good will to him) bad him pack thence, for else Herod would kill him: he replied, Goe Luk 13 31, 32, 33. tell that fox, that I know both my time and my task, which he [non-Latin text not transcribed], [illegible: 2 words], qui pro Christo sanguinem suderunt. would be doing at to day and to morrow (that is, as long as he listed) without his leave. And the third day (when his hour was once come) he should be sacrificed: but it must be in Ierusalem, and by the Pharisees: for it befell not a Prophet to perish out of Ierusalem. There it was that Stephen was stoned, Iames Bez. [illegible: 1 word] with the sword, Peter imprisoned, and destined to destruction, Paul whipt and bound, many of the Saints punished oft in every Synagogue, and compelled by the high-Priests authority, either to blaspheme, or flee to strange Cities, as appeareth in many places of the Acts, or rather passions of the Apostles: for none (out of hell) ever suffered harder and heavier things then they. See what S. Paul [illegible: 1 word] of himself, and think the like of the rest, 2 Cor. 6. 5.

Verse 13. Ye are the salt of the earth.] As salt keepeth flesh from putrifying: so doe the Saints the world; and are therefore sprinkled up and down (here one and there one) to keep the rest from rotting. Suillo pecori anima pro sale data, quae carnem [illegible: 1 word]. servaret, ne putresceret, saith Varro. Swine and swinish persons have their souls for salt only, to keep their bodies from stinking [illegible: 2 words] 15. above ground. Christ and his people are somewhere called the [illegible: 1 word]. 89 [illegible: 1 word]. soul of the world. The Sunts are called, all things; the Church, every creature. Tabor and Hermon are put for East and [illegible: 1 word]: for God accounts of the world by the Church, and upholds the world for the Churches sake. Look how he gave Zoar to Lot andAct 27. all the souls in the ship to Paul; so he doth the rest of man kinde to the righteous. Were it not for such Jeho saphats, I would not 2 King. [illegible: 1 word]. 14. look toward thee, nor see thee, said Elisha to Jehoram, saith God [illegible: 1 word]. 6. 13. to the wicked. The holy seed is, statumen terrae, saith one Prophet, [illegible: 1 word]. the earths substance or settlement: The righteous are fundamentum Prov. 10. 25. Quia propter [illegible: 2 words] est [illegible: 1 word]. mundi, the worlds foundation, saith another. I bear up the pillars of it, saith David. And it became a common proverb in the primitive times, Abs que [illegible: 1 word] non staret [illegible: 1 word]: Merc. But for the piety and praiers of Christians, the world could not [illegible: 1 word]. 75. 3. [illegible: 1 word]. It is a good conclusion of Philo, therefore, [illegible: 1 word], ut Lib 1. de migration. Abra. [illegible: 2 words] in domo vir justus [illegible: 1 word], ad calamitatum remedium: Let us pray that the righteous may remain with us, for a preservative, as a pillar in the house, as the salt of the earth. But as all good people, so good Ministers especially are here said, [illegible: 2 words] est: [illegible: 1 word] a [illegible: 1 word]. for their doctrine, to be the salt of the earth, and for their lives, The light of the world. Salt hath two things in it, [illegible: 1 word] & [illegible: 1 word]. saporem, sharpnesse and savourinesse. Ministers [illegible: 1 word] [illegible: 1 word] Tit. 1. 13. men sharply, that they may be sound in the faith, and a sweet savour to God, savoury meat, as that of Rebecca; a sweet meat-[illegible: 1 word], meet for the masters tooth, that he may eat and blesse them. Cast they must their cruses full of this holy salt into the un wholsome waters, and upon the barren grounds of mens [illegible: 1 word] (as Elisha once of Iericho) so shall God say the word that all be whole, and it shall be done: No thought can passe between the receit and the remedy. But if the salt have lost his savour, &c.] A loose or lazy Minister is the worst creature upon earth, so fit [illegible: 1 word] no place, as for hell: As unsavoury salt is not fit for the dung-hill, but makes the very ground barren, whereupon it is cast. Who are now devils, but they which once were Angels of light? Corruptio optimi pessima, as the sweetest wine makes the sowrest [illegible: 1 word], and the [illegible: 1 word] flesh is resolved into the vilest earth. Woe to those [illegible: 1 word] cleri, that, with Elies sonnes, cover foul sinnes under a [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. ephod: that neither spin nor labour, with the lilies, unlesse it be in their own vineyards, little in Gods: that want either art or heart, will or skill, to the worke: being not able or not apt to teach; and so give occasion to those black-mouthed Campians, toCampian. in [illegible: 1 word]. cry out, Ministris eorum nihil vilius; Their Ministers are the vilest fellows upon earth; God commonly casteth off such, as incorrigible; for where with all shall it be salted? there is nothing in nature that can restore unsavoury salt to its former nature. He will not only lay such by, as broken vessels; boring out their right eyes, and drying up their right armes, i. e. bereaving them of their formerZech. [illegible: 1 word]. 17. abilities: but also he will cast dung upon their faces, Mal. 2. 3. so that, as dung, men shall tread upon them (which is a thing not only calamitous, but extremely ignominious) as they did upon the Popish Clergy: and the [illegible: 1 word] shall thanke them when he hath them in hell, for sending him so many souls, as Matthew Paris Literas ex inferno missas commenti sunt quidam, in [illegible: 1 word] satanas omni [illegible: 2 words] gratias [illegible: 1 word] &c [illegible: 1 word] us he did those in the daies of Hild brand, As for themselves, it grew into a proverb, Pavimentum infernirasis [illegible: 1 word] verticibus, & magnatum galeis stratum esse, that hell was paved with the shaven crowns of Priests, and great mens head peeces. God threatens to feed such with gall and wormwood, Jer. 23. 15. [illegible: 2 words]. Hist. Anno D. 1072.

Verse 14. Ye are the light of the world.] And must therefore lead convincing lives, though ye incur never so much harred of those [illegible: 1 word], those Tenebriones of the world, that are [illegible: 1 word] apaid so much light should be diffused. But be ye blamelesse and harmlesse, the sonnes of God, without rebuke in the midst of a crooked and perverse nation (as the Baptist was) among whom ye shine as lights in the world; as those great lights, the Sun and Moon (so [non-Latin text not transcribed]. the word signifieth) so that they that speak evil of you may be [illegible: 1 word]. Phil. 2. 15. judged as [illegible: 1 word], as those Atlantes, that curse the rising Sun, becausePlin. it scorcheth them. Be as thestarres, at least; which are said to affect these inferiour bodies, by their influence, motion, and light. So good Ministers (as fixed starres in the Churches firmament) by the influence of their lips, feed; by the regular motion of their lives, confirm; and by the light of both, inlighten many. And with such orient starres this Church of ours (blessed be God,) like a bright skie in a clear evening, sparkleth and is bespangled, though not in every part, yet in every zone and quarter of it.Rev. 17. 9. A City that is set on a hill cannot be hid] As that City that's [illegible: 5 words]. mounted on seven hills, Roma Radix Omnium Malorum: and cannot be hid, but is apparently discerned and discried to be thatRev. 18. 2. great City Babylon: So Augustine and other writers call it; so Bellarmine and Ribera the Jesuites yeeld it. Joannes de [illegible: 1 word] in his Mare historiarum telleth us, that [illegible: 1 word] the Emperour was once in a minde, to make Rome the seat of his Empire, as of old it had been. And having built a stately Palace there, where formerly had stood the Palace of Julian the Apostate, (the Romanes being much against it) he gave over the worke. The [illegible: 1 word], Zonaras and [illegible: 1 word] report the like of Constans, nephew toIn Annal b. Heraclius, 340 years before Otho. Now that these and the [illegible: 2 words] took not [illegible: 1 word], Genebrard saith it was a speciall pruvidence of God, to the end that the kingdom of the Church foretold by Daniel, might have Rome for its seat. If he had said, the kingdom of Antichrist foretold by St Paul, and likewise by John the Divine, he had divined aright. (But to return from whence we are digressed,) A Minister, whiles he [illegible: 1 word] a private person, stood in the croud, as it were: but no sooner entred into his office, then he is [illegible: 1 word] upon the stage; [illegible: 2 words] are upon him, as they were upon Saul, who was higher by head and shoulders then the rest of the people. Now therefore as the tree of [illegible: 1 word] was sweet to the taste, and fair to the eye; and as in Absolom there was no [illegible: 1 word], from head to foot: so should it be with Gods Ministers. Singular holinesse is [illegible: 1 word] of such; [illegible: 1 word] those that quarter armes with the Lord Christ, whom they serve [illegible: 1 word] the Gospel. The Priests of the Law were to be neither [illegible: 1 word] nor defective. And the Ministers of the [illegible: 1 word] (for the word, Priest, is never used for such, by the Apostles, no nor by the [illegible: 1 word] ancient Fathers, as Bellarmine [illegible: 2 words]) must be [non-Latin text not transcribed], [illegible: 1 word] de [illegible: 4 words]. [illegible: 2 words]. [illegible: 3 words]. stamps and paterns to the beleevers in word and conversation: every thing in them is eminent and exemplary. The world (though unjustly) looks for Angelicall perfection in them: and as the [illegible: 1 word] deviation in a starre is soon noted, so is it in such. [illegible: 1 word] happy he, that, (with Samuel, Daniel, Paul and others) can be acquitted and approved by himself, in private; in publike, by others; in both, [illegible: 1 word] God: That can by his spotlesse conversation slaughter [illegible: 1 word], stop [illegible: 1 word] open mouth, and draw [illegible: 1 word] if not from the [illegible: 1 word], [illegible: 1 word] from the [illegible: 1 word] of the [illegible: 1 word], of his [illegible: 1 word] and [illegible: 1 word]. Mr Bradford the Martyr was had in so great [illegible: 1 word] and [illegible: 1 word] with all good men, that a [illegible: 1 word], [illegible: 2 words] [illegible: 1 word]. [illegible: 2 words]. [illegible: 1 word]. knew him but by fame, [illegible: 2 words] his death: yea [illegible: 1 word] number also of Papists themselves wished heartily his life: And of Mr Bucer it is reported, that he brought all men into such admiration of him, that neither his friends could sufficiently praise him, nor his enemies in any point finde fault with his singular life, andIbid. sincere doctrine. Bishop Hoopers life was so good, that no kinde of slander (although divers went about to reprove it) could fasten Ibid. 1366. [illegible: 2 words] morum [illegible: 1 word], ut nec bostes [illegible: 3 words]. [illegible: 1 word]. any fault upon him. And the mans life (saith Erasmus, concerning Luther, whom he greatly loved not) is approved of all men; neither is this any small prejudice to his enemies, that they can tax him for nothing.

Verse 15. Neither do men light a candle, to put it under a [illegible: 1 word], &c.] Nor doth God set up a Minister, and so light a lynk Of [non-Latin text not transcribed] comes [illegible: 1 word], [illegible: 1 word] Lynk or Torch. or torch (as the word here signifieth) amongst a people, but for the diffusing of the light of the knowledge of the glory of God, in the face of Jesus Christ. The heavenly bodies illighten not their own2 Cor. 4 6. [illegible: 1 word] only, but send forth their beams far and near. The grace of [non-Latin text not transcribed] Dicuntur [non-Latin text not transcribed] [illegible: 1 word] repente [illegible: 1 word] a oculos [illegible: 1 word] in se convertunt. Chrysost. in 2 Tim. God (that is, the doctrine of grace) that bringeth salvation, hath appeared (or shone-forth, as a candle on a candlestick, or as a beacon on a hill) Teaching us to deny ungodlinesse, &c. The Priests lips must not only preserve knowledge, but also present it to the people, who shall seek it at his mouth. And [illegible: 1 word] Baptist (that burning and shining light) was to give the knowledge of salvation, notTit. 2. 11, 12. by way of infusion (for so God only) but by way of instruction.Luk 1. 77. The same word (in the holy tongue) that signifieth to understand, [non-Latin text not transcribed] signifieth also to instruct, and to [illegible: 1 word]. They that teach others what they know themselves (as Abraham did those of his [illegible: 1 word] Gen. 18. 19. and family) shall know more of Gods minde, yea they shallPsal. 25. 12. be (as Abraham was) both of his Court and Council. But the Lord likes not such empty vines, as (with Ephraim) bear fruit to themselves: Hos. 10. 1. such idle servants, as thrust their hands into their bosoms, dig their talents into the earth, hide their candles under a bed or bushel: living and lording it as if their lips were their own: barrelling and hoarding up their gifts, as rich cormorants do their corn: refusing to give down their milk, as curst kine: or resolving to speak no more, then what may breed applause and admiration of their worth and wisedom, as proud self-seekers. The [illegible: 1 word] 1 Cor. 12. 7. of the spirit was given to profit withall. And the Philippians, [non-Latin text not transcribed] Phil. 1. 7. were all partakers (or compartners) of St Pauls grace; which2 Cor. 1. 11. he elsewhere calleth the gift bestowed on us, for many, that weGal. 5. 13. may serve one another in love; yea make our selves servants to all,1. Cor. 9. [illegible: 1 word]. that we may [illegible: 1 word] some. Certainly the gifts of such shall not perish in the use, or be the worse for wearing, but the better and brighter; as the torch by tapping: they shall grow in their hands, as the [illegible: 1 word] in our Saviours, as the widows oyl, as that great mountain of salt in Spain, de quo quaentum demas, tantum [illegible: 1 word], [illegible: 1 word]. which the more you take from it, the more it increaseth: Or lastly [non-Latin text not transcribed] Epist. [illegible: 1 word] ad Eustath. as the fountains or wells, which, by much drawing, are made better and sweeter, as St Basil observeth, and common experience confirmeth. And it giveth light to all that are in the house.] He that alloweth his servant a great candle, or two or three lesser lights, looks for more worke. God sets up his Ministers, as candles on the candlestick of his Church, to waste themselves (wax and week) for the lighting of men into life eteruall. Let them therefore see to it, that they worke hard, while the light lasteth, lest their candl:stick Rev. 2. be removed, lest the night surprize them on the sudden, when noneJoh. 12. can worke: lest they pay dear for those precious graces of his Spirit, in his faithfull Ministers, spent, or rather spilt upon them: [illegible: 1 word] God cause the sun to go down at noon, and darken the earth in the clear day, A mos 8. 9.

Verse 16. Let your light so shine before men.] We use to [illegible: 1 word] the picture of a dear friend in a conspicuous place, that it may appear we rejoyce in it, as an ornament to us: so should we the image of Christ and his graces. And as pearls (though formed and found in the water,) are like the heavens in clearnesse: so should all, but especially Ministers: Their faces should shine, as Moses when he came from the mount: their feet should be beautifull, Rom. 10. 15. their mouths (as heaven in the Revelation) should never open but some great matter should follow: their lives should be (as one speaketh of Iosephs life) caelum quoddam lucidissimis virtutum [illegible: 1 word]. [illegible: 2 words], a very heaven sparkling with variety of vertues, as with so many bright starres. The High-Priest of the Law came forth to the people, in habit, more like a God then a man: And Alexander the great took him for no lesse, but fell atOs [illegible: 1 word] Deo [illegible: 1 word]. his feet, meeting him upon his way to Ierusalem. There are thatVirg. hold, that by his linens, he was taught purity; by his girdle, discretion; [illegible: 1 word]. by his embroidered coat, heavenly conversation; by his golden bells, sound doctrine; by his pomegranates, fruitfullnesse in good works; by his shoulder-peeces, patience in bearing other mens infirmities; by his brest-plate, continuall care of the D. [illegible: 1 word]. Church; by his mitre, a right intention; and by the golden plate upon it, a bold and wise profession of Holinesse to the Lord. The Apostle also is exact, in forming a minister of the Gospel: For he1 Tim. 3. 2, 3, 4. expounded. must be 1. Blamelesse, such as against whom no just exception can [non-Latin text not transcribed]. be laid. 2. Vigilant, pale and wan again with watching aud working. 3. Sober, or temperate, one that can contain his passions, [non-Latin text not transcribed]. master his own heart, and keep a mean. 4. Modest, neat and [non-Latin text not transcribed]. comely in his bodily attire, neither curious nor carelesse thereof, but venerable in all his behaviour; and one that keepeth a fit decorum in all things. 5. Hospitall and harberous. Quicquid habent [non-Latin text not transcribed]. Clerici, pauperum est, saith Hierome. 6. Able and apt to Hier. ad [illegible: 1 word] PP. teach, as Bishop [illegible: 1 word], Dr Taylour, and Mr Bradford; who [non-Latin text not transcribed]. preached every sunday and holyday ordinarily: and as [illegible: 1 word], Origen and some others, who preached every day in the week. 7. Not given to wine, no Ale-stake, as those drunken [non-Latin text not transcribed]. Priests the two sonnes of Aaron, who died by the fire of God, for [illegible: 1 word]. 10. [illegible: 1 word]. [non-Latin text not transcribed] coming before him with strange fire. 8. No striker: neither [non-Latin text not transcribed]. with hand nor tongue, to the just grief or disgrace of any. 9. Not greedy of filthy lucre, so as to get gain by evil arts; but honest, plain-dealing, and (as it follows in the text) patient, or aequanimous: easily parting [illegible: 1 word] his right, for peace sake, and ever preferring [non-Latin text not transcribed]. equity before extremity of Law. 10. Not a brawler, or [illegible: 1 word]. [illegible: 1 word]. common barretter, a wrangler, as Ismael. 11. Not covetous: not [illegible: 1 word]. 5 cap. 10. [non-Latin text not transcribed]. doating on his wealth, or trusting to his wedge. Not without money, but without the love of money. The Apostle here distinguisheth, greedy of filthy lucre, which is in getting, from [illegible: 1 word] which consists in pinching, and saving. 12. [illegible: 1 word] that ruleth well So 1 Cor. [illegible: 1 word]. 10. in his own house, &c. For the childrens faults [illegible: 1 word] upon the parents, and the servants sinne is the masters shame. Besides, every man is that in religion, that he is relatively; and so much true goodnesse he hath, as he sheweth at home. 13. Not a novice, a young scholar, rude and ungrounded: or a tender-young plant in [non-Latin text not transcribed], Christianity (as the word signifieth) that may be bent any way: but a well-grown oak, stable and steddy. 14. Lastly, he must have ver. 7. a good report of them which are without; which he cannot but have, if qualified, as above-said. The same God which did at first put an awe of man in the fiercest creatures, hath stampt in the [illegible: 1 word] hearts an awfull respect to his faithfull Ministers: so as even they that hate them, cannot [illegible: 1 word] but honour them, as Saul did Samuel; Darius Daniel; Nebuchadnezzar the three Worthies. Naturall conscience cannot but stoop and do homage to Gods image fairly stampt upon the natures and works of his people. So that when men see in such that which is above the ordinary strain, and their own expectation, their hearts ake within them, many times; and they stand much amazed at the height of their spirits, and the majesty that shines in their faces. Either they are convinced, as Nebuchadnezzar, Darius, and Diocletian (who laid down the Empire, out of a [illegible: 1 word] discontent and dispair of ever conquering the constancy of Christians by any bloudy persecution:) or (which is better) they are converted, and seeing such good works, they glorifie God our heavenly father, as Justine Martyr, who [non-Latin text not transcribed] &c [non-Latin text not transcribed] [illegible: 1 word]. 133. confesseth of himself, that by beholding the Christians piety in life, and patience in death, he gathered their doctrine to be the truth, and glorified God in the day of his visitation. For there is no Christian (saith Athanagoras in his Apology to the Heathens,) that is [non-Latin text not transcribed] Apolog. not good, unlesse [illegible: 1 word] be an hypocrite, and a pretender only to religion. Verè magnus est Deus Christianorum, said one Calocerius a Heathen, beholding the sufferings of the Primitive Martyrs. And it is reported of one Cecilia a Virgin, that by her constancy and exhorations, before, and at her martyrdom, four hundred were converted. Chrysostom calls good works unanswerable syllogisines, invincible demonstrations to confute and convert Pagans. Julian the Apostate could not but confesse, quòd Christiana religio propter Christianorum erga omnes beneficentiam [illegible: 1 word] est: Christian religion spread by the holinesse of those that professed it.

Verse 17. Thinke not that I am come to destroy the Law] As the Pharisees slandered him, only to bring him into hatred with the people. And as, to this day, they maliciously traduce him in their writings. Rabbi Maimonides in his Misnah, hath a whole chapter Lib. [illegible: 1 word] [illegible: 1 word]. de [illegible: 1 word]. [illegible: 1 word]. concerning the punishment of the false-Prophet, that teacheth that he came to destroy the Law: Calumniare audactèr: aliquid saltem adhaerebit, said Machiavel. A depraver (saith Plato) is [illegible: 1 word] nominis, a devil, saith Paul. It is the property of defamitions, [illegible: 1 word] Tim. 3. 3. to leave a kinde of lower estimation, many times, even where they are not beleeved. I am not come to [illegible: 1 word]] Gr. To loose, dissolve, or unty the Law, as those Rebels, Psal. 2. 3. sought to do, but with ill successe. [non-Latin text not transcribed] For it tyeth and hampereth men, with an Aut [illegible: 1 word], aut patiendum, Gal. 3. either you must have the direction of the Law, or the correction: either do it, or die for it. Thus the Law is a schoolmaster, and such a one as that, that Livy and [illegible: 1 word] speak of in Italy, that brought forth his scholars to [illegible: 1 word]; who had he not been more mercifull then otherwise, they had all perished. The comfort is, that it is a schoolmaster to Christ, who became bond to the Law to redeem us, that were under the Law, from the rigour, bondage, irritation and condemnation thereof. So that the use that now we have of it, is only to be as Pauls sisters son, to shew us our danger, and to send us to the chief Captain of our salvation, who came not to destroy the Law, but to fulfill it. But to fulfill it] To complete and accomplish it, for he fulfilled [non-Latin text not transcribed] all righteousnesse, and finished the work that was given himJoh. 17. 4. to do. A new commandement also gave he unto us, that we love one another: which love is the complement of the Law, and the supplement of the Gospel. Besides, Christ is the end of the Law to Rom. 10. 4, every one that beleeveth: and commandeth us no more, then he [illegible: 1 word]. [illegible: 1 word]. 7. causeth us to do; yea, he doth all his works in us and for us, saith the Church, Isa 26. 12. Thus Christ still fulfills the Law in his people; into whose hearts he putteth a disposition answerable to the outward Law in all things: as in the wax is the same impression that was upon the seal. This is called the law of the minde, Rom. 7. and answereth the law of God without, as lead answers the mould, as tally answereth tally, as Indenture, Indenture. Heb. 8. 8 9, 10. with 2 Cor. 3. 2, 3. Rom. 6. 17.

Verse 18. For verily I say unto you.] This is his ordinary asseveration, Capell of Tempt. which he useth in matters of weight only. For a vain protestation comes to as much, for ought I know (saith a Worthy Divine) [non-Latin text not transcribed]. as a vain oath.Quasi bitumine ferruminata. Till heaven and earth passe] And passe they must: The visible2 Pet. 3. 20. heavens being defiled with our sins (that are even [illegible: 1 word] unto them, Esse quo que in fatis [illegible: 1 word], &c. Metam. lib. [illegible: 1 word]. Cicer. de [illegible: 1 word]. deor. as Babylons sins are said to be, Rev. 18. 5.) shall be purged with the fire of the last day, as the vessels of the sanctuary were, that held the sin-offering. The earth also, and all the works that are therein shall be burnt up. And this the Heathens had heard of, and hammerd [illegible: 1 word], propter [illegible: 2 words]; igni, propter teporem [illegible: 1 word]. Ludolf. de [illegible: 2 words] lib. [illegible: 1 word]. cap. 87. at, that the world should, at length, be [illegible: 1 word] with [illegible: 1 word] as Ovid hath it, and Lucretius disputeth it according to the naturall causes. But Ludolfus of the life of Christ doth better; when he telleth us, that of those two destructions of the [illegible: 1 word], the former was by water, for the heat of their lust, and the later shall be by [illegible: 1 word], for the coldnesse of their love. One jot] Which is the least letter in the Alphabet. [illegible: 1 word] calleth it a half-letter; and Luther rendreth this text, Ne minima Nescit [illegible: 2 words] breve [illegible: 1 word] sacrae. quidem litera, not so much as the least letter. Or one tittle] Not a hair-stroke, an accent on the top of an HebrewProv. letter, the bending or bowing thereof, as a little bit on the top of a horn. The [illegible: 1 word] have summed up all the letters in the bible; to shew that one hair of that sacred head is not perished. Shall in no wise passe from the Law.] The ceremoniall Law [illegible: 1 word] a shadow of good things to come, saith the Apostle: this good [illegible: 1 word] [illegible: 1 word]. 10. [illegible: 1 word]. was Christ. When the Sun is behinde, the shadow is before: when the Sun is before, the shadow is [illegible: 1 word]. So was it in Christ, to them of old (saith one.) This Sun was behinde, and therefore [illegible: 1 word] Law or shadow was before. To us under the Gospel, the Sun [illegible: 1 word] before, and so now the [illegible: 1 word] of the Law (those shadows) [illegible: 1 word] behinde, yea vanished away. Before the passion of Christ (wherein they all determined) the ceremonies of the Law were [illegible: 1 word] dead nor deadly, saith Aquinas. After the passion, till such time [illegible: 1 word] [illegible: 2 words], [illegible: 2 words]. the Gospel was preached up and down by the Apostles, thoughNon [illegible: 1 word], [illegible: 2 words]. [illegible: 2 words], & [illegible: 1 word]. dead, yet (for the time) they were not deadly. But since that, they are not only dead, but deadly to them that use them, as the Jews to this day. As for the [illegible: 1 word] Law, it is eternall, and abideth for [illegible: 1 word] in heaven, saith David. And albeit some speciall duties of [illegible: 1 word]. 116. [illegible: 1 word]. certain Commandments shall cease when we come to heaven; yet the substance of every one remaineth. We live by the same Law (in effect) as the Saints above doe; and doe Gods will on earth, as they in Heaven. God himself cannot dispenle with the [illegible: 1 word] of those laws, that be morall in themselves (because he hath sin by nature, not by precept only) such are all the ten Commandments, but the fourth. The fourth Commandment (say Divines) is morall by precept, not by nature: and so, the Lord of the Sabbath may [illegible: 1 word] with the literall breach of the Sabbath. Of all the morall [illegible: 1 word]. Law, it is the opinion of some of our best Divines, that since the [illegible: 1 word]. [illegible: 1 word]. comming of Christ it bindeth us not, out of any fore-going [illegible: 1 word], as delivered to Moses in the mount; but as it is [illegible: 1 word] to the Law of nature, which is common to Jews and Gentiles: and as it was explained and confirmed by our Saviour Christ in the Gospel. To conclude, the ministerials of this Law shall passe away, together with this life: the substantials shall [illegible: 1 word] into our [illegible: 1 word] natures, and shine therein, as in a mirrour for ever.

Verse 19. Whosoever therefore shall break one of these [illegible: 1 word] Commandments.] So the Pharisees called and counted theseThey deemed it as great a sin to eat with unwashen hands, [illegible: 1 word] to commit [illegible: 1 word]. weightier things of the Law, in comparison of their tithings, Matth. 23 23. and traditions, Matth. 15. 3. But albeit some Commandments are greater then some, as those of the first table (in meet comparison) then those of the second: yet that Pharisaicall diminution of Commandments, that idle distinction of sins into Gnats and Camels, veniall and mortall, motes and mountains, [illegible: 1 word], Jewish Antiq. pag. [illegible: 1 word]. is by no means to be admitted. The least sin is contrary to Charity, as the least drop of water is to fire. The least missing of the [illegible: 2 words] quaedam peccata adeo [illegible: 1 word] in se & per se [illegible: 1 word], ut factores, [illegible: 2 words], nec [illegible: 1 word], [illegible: 2 words], nec [illegible: 1 word] exosos [illegible: 1 word]. [illegible: 1 word] de [illegible: 1 word]. marke is an errour, as well as the greatest; and both alike for kinde, though not for degrees. Hence lesser sins are reproached by the name of the greater: malice is called murther: lustfull looks, adultery: sitting at idolatrous feasts (though without all intent of worsh p) [illegible: 1 word]. See [illegible: 1 word] 31. 27, 28. Disobedience in never so small a matter (as eating a forbidden apple, gathering a few sticks on the Sabbath-day, looking into, or touching the Ark) hath been [illegible: 1 word] punished. Though the matter seem small, yet thy malice [illegible: 1 word] presumption is great, that wilt in so small a thing incurre theIesu t. [illegible: 1 word] so high displeasure. What could be a [illegible: 1 word] Commandment [non-Latin text not transcribed] [illegible: 1 word] to abstain from bloud? yet is their obedience herein urged [non-Latin text not transcribed]. with many words, and that with this reason, as ever they will haveA [illegible: 1 word] of the mark, or [illegible: 2 words] the rule. God to do any thing for them or theirs. The whole Law is (say the Schoolmen) but one copulative. Any condition not observed, [illegible: 1 word] the whole lease; and any Commandment not obeyed, subjects1 Cor. 10. 14. a man to the curse. And as some one good action hath [illegible: 1 word] Deut. 12. 22, 23, 24. ascribed and assured to it, as peace-making, Matth. 5. 9. so he that shall keep the whole Law, and yet offend in one point, is guilty Deut. 27. 26. of all. When some of the Israelites had broken the fourth Commandment, [illegible: 1 word]. 3. [illegible: 1 word]. God challengeth them for all, Exod. 16. 28. Where [illegible: 1 word]. 2 10. then will they appear that plead for this Zoar, for that Rimmon? a merry lye, a petty oath, an idle errand on the Lords day, &c. Sick bodies love to be gratified with some little bit, that favoureth the disease. But meddle not with the murthering morsels of sin; there will be bitternesse in the end. Jonathan had no sooner tasted of the honey with the tip of his rod only, but his head was forfeited. There is a [illegible: 1 word] fullnesse in sin, a lye in these vanities; giveHeb. 3. 13. them an inch, they'l take an ell. Let the serpent but get in his head,Jon. 2. 8. he will shortly winde in his whole body. He playes no small game, but meaneth us much hurt, how modest soever he seemeth to be. It is no [illegible: 1 word] then the Kingdom that he seeketh, by his maidenly [illegible: 1 word] as Adoniah. As therefore we must submit to [illegible: 1 word], so we must resist the devil, without expostulation, 1 Pet. 5. 7. throw water on the fire of temptation, though but to some smaller sin, and stamp on it too. Behold how great a matter a little fire kindleth, Jam. 2. 5. saith St James! A little poison in a cup, a little leak in a ship, or breach in a wall may ruin all. A little wound at the heart, and a little sin in the soul may hide Gods face from us, as a cloud. ThereforeLam. 3. 43. as the Prophet, when a cloud as big as a mans hand only appeared, knew that the whole heaven would be overcovered, and [illegible: 1 word] the King to betake himself to his charret: so let us to [illegible: 1 word] shelter; for a company comes, as she said, when she bore her [illegible: 1 word] Gad: After Jonathan and his Armour-bearer came the whole host: and when Dalilah had prevai'ed, came the Lords of the Philistims. He that is fallen from the top of a ladder, cannot stop at the second round. Every sin hardneth the heart, and gradually disposeth it to greater offences: as lesser wedges make way for bigger. After Ahaz had made his wicked Altar, and offered on it, he brought it into the Temple; first setting it on the brazen Altar; afterwards bringing it into the house, and then lastly, setting it on2 King. 16. 17, 13, 14. the Northside of Gods Altar: Withstand fin therefore at first, and live by Solomons rule, Give not water passage, no not a little. Silence sin, as our Saviour did the [illegible: 1 word]; and suffer it not to sollicite thee. If it be importunate, answer it not a word, as [illegible: 1 word] would not Rabshakeh: or give it a short and sharp answer, yea the blew eye, that St Paul did. This shall be no grief unto thee, hereafter, [non-Latin text not transcribed]. nor offence of heart, as she told David; the contrary way.1 [illegible: 1 word]. 9. 27. It repented St Austin of his very excuses made to his parents, being [illegible: 1 word] ividum reddo [illegible: 1 word] meum. Aug. a childe, and to his schoolmaster, being a boy. He retracts his ironyes, because they had the appearance of a lye, because they looked1 Sam. 25. 31. ill-favouredly. B. Ridley repents of his playing at Chesse, as wasting [illegible: 1 word]. lib. 1. cap. 19. too much time. Bradford bewaileth his dullnesse and unthankfullnesse, Davids heart smote him for cutting the lap of [illegible: 1 word] Retract. lib. 1. cap. 1. coat only; and that for none other intent, then to clear his ownAct. and [illegible: 1 word]. innocency: that in which Saul commended him for his moderation. There are some that would shrink up sin into a narrow scantling; and bring it to this, if they could, that none do evil, but they that are in goales. But David approves his sincerity by his respect Psal. 18. 21, 22. to all Gods Commandments, and hath this commendation, that he [non-Latin text not transcribed]. did all the wills of God. Solomon also bidds, count nothing littleActs 13. Prov. 7. 2. that God commandeth, but keep Gods precepts as the sight of the eye. Those venturous spirits, that dare live in any known sin, aspire not to immortality, Phil. 2. 12. they shall be least, that is, nothing at all in the Kingdom of heaven. And teacheth men so.] As the Pharisees did, and all the old and modern heresiarches. In the year 1559. it was maintained by [illegible: 1 word] paradoxon, quod [illegible: 1 word] opera sint perniciosa ad [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. one David George (that Arch heretike) that good works were pernicious and destructory to the soul. The Anabaptists and Socinians have broached many doctrines of devils, not fit to be once named amongst Christians. The Pneumatomachi of old, set forth a base book of the Trinity, under St Cyprians name, and sold it at [illegible: 1 word]. a very cheap rate, that the poorest might be able to reach it and reade it, as [illegible: 1 word] complaineth. In those Primitive times, thoseIn Apologet. capitall haeresies (concerning the Trinity, and Christs Incarnation) [illegible: 1 word] res suit, esse Christianum. were so generally held, that it was a witty thing then, to be a right beleever, as Erasmus phraseth it. All the world, in a manner, was Ingemuit orbis, & miratus [illegible: 1 word] se sactum esse Arianum. turned Arian, as St Hierome hath it. [illegible: 1 word] telleth us, that the [illegible: 1 word] being desirous to be instructed in the Christian religion, requested of [illegible: 1 word] the Emperour to send them some to preach theHier. faith [illegible: 2 words]. He, being himself an [illegible: 1 word], sent them Arian Doctours,Iuslo ita que [illegible: 3 words] Valens a Gothis crematus est, quorum [illegible: 1 word] anemis [illegible: 1 word] errorum virus [illegible: 1 word]. who set up that heresie amongst them. By the just judgement of God therefore, the same Valens, being overthrown in battle by the [illegible: 1 word], was also burnt by them in a poor cottage, whether [illegible: 1 word] had fled for shelter. Heretikes have an art of pythanology, whereby they cunningly insinuate into mens affections, and many times [illegible: 1 word] wade before they teach, as it is said of the [illegible: 1 word]. It was therefore well and wisely done of Placilla the Empresse,Tertullian. when her husband Theodosius senior desired to conser with [illegible: 1 word] lib. 7. cap. 6, 7. Eunomius, she earnestly disl [illegible: 1 word] him; lest being perverted by his speeches, he might fall into his haeresie. Shall be least in the Kingdom of heaven] That is, nothing at all there: as Matth 20. 16. Either of these two sins here [illegible: 1 word], exclude out of heaven; how much more both? If single sinners that break Gods Commandments, and no more, shall be damned, those that teach men so, shall be double damned: If God will be avenged on the former seven-fold, [illegible: 1 word] he will on the later, seventy-fold seven-fold. When the beast, and the Kings of the earth, and their armies shall be gathered together, (toward the end of the world) to make war against Christ, the multitud shall [illegible: 2 words] with the sword, the poor seduced people, that were carried along, many of them, (as those two-hundred that followed Absolom out of Jerusalem) in the simplicity of their hearts, and [illegible: 2 words]. 15 11. understood not the matter, shall have an easier judgement. But the beast was taken and the false Prophet, and were both cast [illegible: 1 word] [illegible: 1 word] exitij [illegible: 1 word], quo [illegible: 2 words] prae reliquis [illegible: 1 word]. [illegible: 1 word] in loc. (not slain with the sword, and so cast to the infernall vultures to be devoured by them, as a prey; but) cast alive that they may feel those most exquisite pains, into a lake of fire burning with brimstone, wherewith [illegible: 1 word] are encompasled, as fish, cast into a pond, are with water.Rev. 19. 20, 21. But whosoever shall doe, and teach them.] First doe, and thereby prove what that god, holy and acceptable will of God is: and [illegible: 1 word]. 12. 2, 3. then [illegible: 1 word] others what himselfe hath felt and found good by experience. Come, and I will tell you what God hath done for myPsal 66. soul. Come, children, hearken unto me, I will teach you the fearPsal. 34. of the Lord. I will instruct thee and teach thee in the way which [illegible: 1 word]. 51, [illegible: 1 word]. thou shalt go: I will guide thee with mine eye. I will teach [illegible: 1 word] Acts 24. thy wayes; and sinners shall be coverted unto thee. CharityPsal. 32. is no churle; but cries, I would to God that all that hear me Joh 1. this day, were as I am. Andrew calleth Simon, and Philip, [illegible: 1 word]: Joh. 4. the Samaritesse, her neighbours: and those good souls, one another, Hos. 6. 1. The love of Christ constrained the Apostles;2 Cor. 5 11. they could not but speak the things they had heard and felt:Act 5. Luk. 1. as little as the holy Virgin, could conceal the joy she had conceived upon the conception of God her Saviour. They could not but be as [illegible: 1 word] in building stair-[illegible: 1 word] for heaven, as these Pharisees were in digging descents to hell. Blinde guides they were of the blinde, and both fell into the ditch, but the guides fell undermost. By corrupt teachers Satan catcheth men, as a cunning fisher by one fish catcheth another, that he may feed upon both. Here they corrupted the Law by their false glosses, as our Saviour sets forth. But where they kept Moses chair warm, sate close and said sooth; All that Mat. 23. [illegible: 1 word], 3. they bid you observe, that observe and doe, saith he: for a bad man may cry a good commodity; and a stinking breath sound a trumpet with great commendation. Balaam, Satans spelman, may be (for the time) Christs spokesman, and preach profitably to others, though himself be a cast-away: as water, when it hath cleanfed1 Cor. 9. ult. other things, is cast into the sinke. Hear such therefore, saith our Saviour, but do not after their works, for they say and do not: they speak by the talent, but worke by the ounce; their tongues are biggerOdi [illegible: 1 word] ignavâ operâ, [illegible: 1 word] sententiâ. Ennius. then their hands: their lives give the lye to their lips; they shun the way themselves (with that Priest and Levite) which they shewed to others, when mercy should be shewed to the [non-Latin text not transcribed]. Arist. [illegible: 1 word]. Etbic. cap. penult. wounded man: Out of their own mouthes therefore will God condemn them. And it is a fearfull thing to fall into the punishing hands of the living God. As for those burning and shining lights, that have Urim and thummim, bels and pomegranates, trumpets of sound doctrine, in one hand, and lamps of good life in the other, as Gideons souldiers; they shall be great in the Kingdom of heaven. He that holdeth them in his right [illegible: 1 word] here, shall set them atRev. 1. 20. his right hand hereafter; and give them to hear, as Ezekiel did, the noise of a great rushing, saying, Blessed be the glory of the [illegible: 1 word]. 3. 4. [illegible: 1 word].

Verse 20. Except your righteousnesse shall exceed the [illegible: 1 word] of the Scribes and Pharisees] And yet they went far, 1. In works of piety, for they made long prayers, &c. 2. In works of charity, for they gave much almes. 3. In works of equity, for they tithed [illegible: 1 word], anise and cummin. 4. In works of courtesie; for they invited Christ often, &c. They were the most exact and [non-Latin text not transcribed]. accurate sect of that religion, as St Paul (who once was one ofActs 26. 5. them) beareth them witnesse. And so carried away the heart of [illegible: 3 words] sum: i. e. [illegible: 1 word] sentio. the people, that there was no holy man that was not tearmed a [illegible: 1 word]. And therefore among the seven kindes of Pharisees in [illegible: 1 word] Talmud (whereof one sort was Pharisaeus Quid debeo facere, [illegible: 1 word] tract, [illegible: 1 word]. cap. 3. & faciam illud, such a one was he, Luk. 18. 18.) they makeGoodwins Heb. Antiq. [illegible: 1 word] 49. Abraham a Pharisee of love, Job a Pharisee of fear, &c. Yea, it was commonly conceited among the Jews, that if but two of all the world were to go to heaven, the one should be a Scribe, and the other a Pharisee. And what high opinions they nourished of themselves, may be seen in that proud Pharisee, Luk. 18. Like unto whom, how many civil Justiciaries are there amongst us? who if they can keep their Church, give an alms, bow their knee, say their prayers, pay their tythes, and, once a year, receive the Sacrament (it matters not how corrupt hearts, how filthy tongues, how false hands they bear) can thanke God for their good estate to Godward, and take up their seats, as it were, in heaven afore-hand. But our Saviour sayes nay to it in this text; yea, sets a double bolt [non-Latin text not transcribed]. upon heaven gates, to keep out such. And when they shall comeYe [illegible: 1 word] not [illegible: 1 word]. knocking and bouncing, with Lord, Lord, open unto us, he shall say, discedite, depart ye: or as once he did to their fellow-Pharisees,)Matth. 7. [illegible: 1 word] are they which justified your selves before men; that God knew Luk. 16. 15. your hearts. And you shall now know (to your small comfort) that that which is highly esteemed amongst men, is abomination in the sight of God. Civility rested in, is but a beautifull abomination, a smooth way to hell. The world highly applauds it, because somewhat better then outragious wickednesse; as a cab of dovesdung was sold in Samaria's famine at a very dear rate, &c.

Verse 11. Ye have heard that it was said by them of old] Antiquity [non-Latin text not transcribed] 'tis venerable: and of witnesses, Aristotle witnesseth, that the more ancient they are, the more to be credited, as lesse corrupt. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. [non-Latin text not transcribed] New things are vain things, saith the Greek proverb. And the Historian condemneth his countrymen, as despisers of old customs, [illegible: 2 words]. [illegible: 3 words], [non-Latin text not transcribed], non sine [illegible: 2 words]. and carried after new. But as old age is a crown, if it be found in the way of righteousnesse, Prov. 16. 31. and not otherwise: So may it be said of these Kadmônin or the old Rabbins, later then Ezra, whom our Saviour here confuteth. Much might have been attributed to their authority, had they not rested upon the bare letter of [illegible: 1 word] Priscorum [illegible: 3 words] porticus tempti, at cor [illegible: 3 words] men acus. [illegible: 2 words]. the Law, and wrested it sometimes to another meaning. Antiquity disjoyned from verity, is but filthy hoarinesse: and deserveth no more reverence then an old leacher; which is so much the more odious, because old. And as Manna, the longer it was kept, against the command of God, the more it stanke; so do errours and enormities. Laban pretendeth antiquity for his god, in his oath to [illegible: 1 word] apists [illegible: 1 word] much of [illegible: 1 word], as once the Gibeonites did of old [illegible: 1 word] and mouldy [illegible: 1 word]. Jacob, The God of Abraham, saith he, and the God of Nahor, the God of their father judge between us. Bu Jacob sware by the [illegible: 1 word] of his father Isaac. He riseth not higher [illegible: 1 word] his father; and yet doubts not, but he worshipped God aright. It's no good [illegible: 1 word] to say, wee'l be of the same religion with our forefathers; [illegible: 1 word] we can approve it right by the holy Scriptures. Plus valet malum Gen [illegible: 1 word]. [illegible: 1 word]. [non-Latin text not transcribed] [illegible: 1 word]. inolitum quam bonum insolitum: And that Tyrannus, trium literarum mos, too often carries it against truth: The image that fell down from Iupiter (for which there was so much adoe at [illegible: 1 word], [non-Latin text not transcribed] Act. [illegible: 1 word]. Acts 19.) [illegible: 1 word] said by the Town-clarke, to be [illegible: 1 word] as could not be spoken against with any reason. And why? because it was wonderfull ancient (as Pliny telleth us.) For whereas the Temple [illegible: 1 word] lib 16. of Diana had been seven severall times reedified, this image wascap. 40. never changed: and thence grew the [illegible: 1 word] great superstition, by the [illegible: 5 words] quissnunquam [illegible: 4 words]. [illegible: 1 word] of the Priests: as likewise the Ancilia among the Romanes, and [illegible: 1 word] among the Asians. But what saith a Noble writer? Antiquity must have no more authority then what it can maintain. Did not our predecessours hold the torrid Zone [illegible: 1 word]? did they not confine the world in the Ark of Europe, Asia and Africa, till Noah's dove Columbus discovered land, &c? Thou shalt not kill: and whosoever killeth shall be in danger of judgement] That is, it shall be questioned whether it be fit he [illegible: 1 word] put to death or not. Thus as Eve dallied with the command, saying, Ye shall not eat thereof, lest ye die (when God had said, Ye shall surely die, whensoever ye eat) and so fell into the devils danger: In like sort, these Jew-doctours had corrupted the very letter of the Law, and made that doubtfull and questionable, which God had plainly and peremptorily pronounced to be present death. Before the floud indeed, some doe ghesse and gather out of Gen. 9. that the punishment of murther, and such like hainous offences, was only excommunication from the holy assemblies, and exclusion out of their fathers families, as Cain was cast out from the presence of the Lord, that is, from his fathers house, where God was sincerely served. Sure it is, that no sooner was the world repaired, then thisGen. 9. 6. Law was established; Who so sheddeth mans bloud, by man shall his bloud be shed. And this reason is rendered; for in the image of God made he him. That image (its true) is by the fall defaced and abolished; yet are there some reliques thereof still abiding, which God will not have destroyed. If any object, Why then should theObject. murtherer be destroid, sith he also is made in the image of God? The answer is easie, because the murtherer hath destroyed theAnsw. image of God in his neighbour, and turned himself into the image of the devil. Besides, God hath indispensably and peremptorily commanded it. He that sheddeth the bloud of any person, hasteneth Prov. 28. 17. to the grave, let no man hinder him. Say he [illegible: 1 word] the stroke of humane justice, yet the Barbarians could say (as of Paul, whom they took for a murtherer) that divine vengeance will not sufferActs 28. 4. him to live. Bloudy and deceitfull men shall not live out half theirPsal. [illegible: 1 word]. 23. daies. Usually either God executeth them with his own immediate hand, as it might be easie to instance in many bloudy persecutours and others: or he maketh them their own deathsmen, as Pilate: or setteth some other aworke to doe it for them. As (among other examples of Gods dealing in this kinde) [illegible: 1 word] 1586. Walsh Bishop of Osserey in Ireland, a man of honest life, with his two servants, were stabbed to death by one Dulland an Irish old souldier, whilest he gravely admonished him of his foul adulteries: And the wicked murtherer escaped away, who had now committed 45 murthers with his own hand. At length, revenge pursuing him, he was by another bloudy fellow Donald Spaman, shortly Camdens Elizab. fol. 191. after slain himself, and his head presented to the Lord Deputy. Neither can I here omit (that which I had almost forgotten) the just hand of God upon that villanous parricide Alphonsus Diazius the Spaniard, who (after he had, like another Cain, killed his own1 Joh. 3. [illegible: 1 word]. naturall brother Iohn Diazius, meerly because he had renouncedSenarclaeus de morte loan. Popery, and became a professour of the Reformed Religion, and [illegible: 1 word]. was not only not punished, but highly commended of the Romanists Anno. 1551. for his heroicall atchievements) desperately hang'd himself at Seipsum desperabundus Tridenti de collo [illegible: 2 words] suspendit. [illegible: 1 word]. Theatr. bist. p. 414. Trent, upon the neck of his own mule, being haunted and hunted by the furies of his own conscience.

Verse 22. But I say unto you.] This is his teaching with authority, and not as the Scribes. To their false glosses he [illegible: 1 word] his own sole and single authority. He delivers himself like a Lawgiver: but I say unto you, and you shall take it on my bare word, [illegible: 1 word]. lib 17. without any further pawn or pledge. He that is [non-Latin text not transcribed], is likewiseLud. Rab. part. 2. de martyribus. [non-Latin text not transcribed]. The Pharisees Phylacteries were not so broad, but their expositions of the Law were as narrow; which therefore our [illegible: 1 word]. Saviour letteth out and rectifieth. [illegible: 1 word] 365. sect. 2. That whosoever is angry with his brother without a cause] Rashly giving way to unruly passion, and not taking reason into [non-Latin text not transcribed], cedo: [illegible: 1 word] cedit affectibus, a leo ut [illegible: 1 word] in [illegible: 1 word] non [illegible: 1 word]. counsel, as the word here signifieth. This is a degree of [illegible: 1 word] that the [illegible: 1 word] dreamt not of, and a mortall sin, though the Papists conclude it veniall from this very text, because not threatned (as calling fool) with hell-fire. But judgement, counsel, and Gehenna, [illegible: 1 word]. in Rom. 13. 4. note not here different punishments, but only divers degrees of the damnation of hell, which is the just hire of the least sin. There is a lawfull anger, as that of our Saviour, Mar. 3. 5. & Mat. 16. 22.Ephes. 4. 26. And we are bid be [illegible: 1 word], and sin not. Now he that would be angry and not sin, must (for the matter) be angry at nothing but at sin, and that, not so much as it is an injury to us, as an offence to God. [illegible: 1 word]. 3. 19. Next, for the measure, he must not be so transported with anger, as to be unfitted and indisposed thereby, either for prayer to God, or pity to men. Moses was very angry at the fight of the goldenExod. 32. 19 — 31. Calfe, yet could pray. Our Saviour was heartily angry at the Pharisees,Mar. 3. 5. but withall grieved at the hardnesse of their hearts. Jonas on [non-Latin text not transcribed]. the other side, through anger, thought to have prayed, but fell intoIonas 4. 1. a brawle with God, quarrel'd him for his kindnesse; and had little pity on so many poor Ninevites; though afterwards he yeelded to better reason, and shewed his submission, by laying his hand uponvers. [illegible: 1 word]. his mouth, and saying no more. Anger is a tender vertue (saith one) and such as, by reason of our unskilfullnesse, may be easily corrupted and made dangerous. The wrath of man (usually) worketh notIam. 1. the righteousnesse of God: nay it lets in the devil, that old [illegible: 1 word],Ephel. 4. 16. and is the murderer of the heart (as here) making way to the murder of the tongue and hand. It is the match to receive the fire of contention, and the bellows to blow it up, Prov. 15. 18. Now where strife is, there is confusion, and every evil worke, not murderIam. 3. 16. excepted. And whosoever shall say unto his brother, Racha] Anger (as fire) [illegible: 2 words] le [illegible: 1 word]. if smothered, will languish, but let out, will flame into further mischief. Cease from anger, saith David, for else thou wilt fret thy psal 37. 8. self to do evil. And if thou hast done evil (or plaid the fool, as [illegible: 1 word] Pro. [illegible: 1 word]. 32, 33. read it) saith Agur, in lifting up thy self (and puffing againstexpounded. thy [illegible: 1 word], against whom in thine anger thou hast devised some [illegible: 1 word]. mischief) if thou hast thought evil against him, yet lay thy hand upon thy mouth: say not so much as Racha, utter not any so much as an inarticulate voice, snuffe not, snort not, spet not, as he, Deut. 25 9. stamp not with clapping of the hands, as Balac, say not soNumb. [illegible: 1 word]. 10. much as fie, to thine offending brother, saith Theophylact; thou [non-Latin text not transcribed]. him not, saith Chrysostome, call him not silly or shallow, one that [illegible: 2 words]. [illegible: 1 word] wants brains, saith Irenaeus, qui expuit [illegible: 1 word], as the word signifieth, [illegible: 5 words] pro [non-Latin text not transcribed]. if it signifie any thing. Surely (saith Agur, setting forth the [illegible: 1 word] of his former precept by a double similitude) the churning [illegible: 1 word]. of milke brinketh forth butter, and the wringing of the nose bringeth forth bloud: so the forcing of wrath (the giving it its forth and full scope, and not suppressing it when it first begins to boile in a mans brest) bringeth forth strife. Let therefore the first heat of passion settle, and that darknesse passe, that hath clouded the minde. Ut fragilis glacies, occidat ira morâ. Walke into the garden with Ahashuerosh, into the field with Jonathan, when his father1 Sam. [illegible: 1 word]. 24. had provoked him to wrath: (against the Apostles precept.)Eph. 6. 4. Divert to some other company, place, businesse, about something thou canst be most earnest at. Give not place to wrath, no not a little:Quid [illegible: 1 word], diabole nequissime, ad [illegible: 1 word] civitatem perturbandam accessisti? dicit [illegible: 2 words] Gul. Farello. [illegible: 1 word] God before thy tumultuating passions, and so silence them; [illegible: 1 word] worse will follow. But whosoever shall say, Thou Fool, &c.] How much more, Rogue, Bastard, Devil, and other such foul and opprobrious tearms, not fit to be mentioned among Saints, yet common with many [illegible: 1 word] as would be counted so. What makest thou here, thou archdevil troubling our City? said the Bishop of Geneva to Farellus, seeking to set up the Reformed Religion. And a Spanish [illegible: 1 word] disputing with us about the Eucharist (saith Beza) called us vulpes, serpentes & simias, foxes, serpents and jackanapeses. Contrarily, in Epist. ad Calvin. it is observed of Archbishop Cranmer, that he never raged so far with any of his houshold-servants, as once to call the [illegible: 1 word] of them varlet or knave in anger; much lesse to reprove a stranger Act. and [illegible: 2 words]. 1692. with any reproachfull word; least of all did he deal blows among them, as B. Bonner: who in his visitation, because the bells rung not at his coming into Hadham, nor the Church was dressed up as it should, called Dr Bricket knave and heretick: And there withall, whether thrusting or striking at him, so it was, that he gave Sr Thomas Josselin Knight (who then stood next to the Bishop) a good flewet upon the upper part of the neck, even under his ear: whereat he was somewhat astonied at the suddennesse of the quarrell for that time. At last he spake and said, What meaneth your Lordship? Have you been trained up in Will Sommers his school, to strike him who standeth next you? The Bishop, still in a rage, either heard not, or would not hear. When Mr Fecknam would have excused him by his long imprisonment in the Marshalley, whereby he was grown testy, &c. he replied merrily, So it seems, Mr Fecknam; for now that he is come forth of the Marsh [illegible: 1 word], Ibid 1340. he is ready to go to Bedlam. Our Saviour here threatneth a [illegible: 1 word] place, tormenting Tophet, the Gehenna of fire, to that unruly evil, the tongue, that being set on fire of hell, fercheth words as far as hell, to set on fire the whole course of nature.James 3. 6. Shall be in danger of hell fire] Gehenna, or the valley of Hinnom, was reputed a contemptible place, without the City, in the which they burnt (by means of a fire continually kept there) the carcases, filth and [illegible: 1 word] of the [illegible: 1 word], so that by the fire of Gehenna here is intimated both the restlesse [illegible: 1 word] of hell (sc. by the [illegible: 1 word] bitter [illegible: 1 word] and ejulations of poor infants there burnt to [illegible: 1 word],) [illegible: 2 words]. out of R. [illegible: 1 word] in [illegible: 1 word]. 27. 13. and also the perpetuity and endlessenesse of them. The Idol [illegible: 1 word] or Saturn, was represented by a man-like brazen body with the head of a Calfe. The children [illegible: 1 word], were [illegible: 1 word] within the arms of this Idol: and as the fire increased about it, the sacrifice with the noise of drums and other instruments filled the air, that the pitifull cries of the children might not be heard.

Verse 23. Therefore if thou bring thy gift to the Altar] To anger, our Saviour here opposeth Charity; [illegible: 3 words] and is kinde. Charity envieth not, nor is rash, &c. But beareth all things, beleeveth all things, hopeth all things, indureth all things. Strangers we must love as our selves, Luk. 10. 27, 28. but brethren, [illegible: 1 word] Christ loved us, with a preventing constant love, Joh. 15. 15 notwithstanding provocations to the contrary. That thy brother hath ought against thee] As justly offended by thee: See the like phrase, Luk. 7. 40. Rev. 2. 4. If either thou have given offence carelessely, or taken offence causelesly. And two [illegible: 1 word] may as soon smite together, and not fire come out, as people converse together, and not [illegible: 1 word] fall out: Now if it be a great offence, a considerable injury, to the just grief or disgrace of another, satisfaction must be given, and reconciliation sought (at least) [illegible: 1 word] the [illegible: 1 word] can be accepted. For how can we look our father in [illegible: 2 words], or ask him blessing, when we know that he knows, there is hatred or heart-burning between us and our brethren?

Verse 24. [illegible: 1 word] there thy gift] The fountain of love will not be [illegible: 1 word] at with uncharitable hands. God appeared not to Abraham, [illegible: 1 word] Lot and he were agreed. Jacob reconciled to his brother, first builds an Altar, &[illegible: 1 word]. And go thy way, [illegible: 1 word] be reconciled.] [illegible: 1 word] thou wilt lose thy labour, and [illegible: 1 word], as Saul and Judas [illegible: 1 word]. God prefers mercy before sacrifice, and is content his own immediate service should be intermitted, rather then reconciliation be omitted. Confesse your trespasses one to another, saith St James, your lapses and offences [non-Latin text not transcribed], [illegible: 1 word]. 5. 10. one against another, and then pray one for another, that ye may be [illegible: 1 word]: as Abraham, after reconciliation, praid for Abimelech, and the Lord healed him. St Peter would have husbands and wives1 Pet. 3. 7. live lovingly together: or, if some houshold-words fall out betweenEph. 4 30, [illegible: 1 word]. them at any time, to peece again, that their prayers be not Si [illegible: 1 word] est qui [illegible: 1 word] in gratiam put at redire posse, non nostram is perfidiam arguit, sed [illegible: 2 words]. Cic. Epist. lib 2. ep. [illegible: 1 word]. [illegible: 1 word], as else they will be. Dissension and ill-will will lye at the well-head, and stop the current. The spirit of grace and supplication will be grieved by bitternesse, anger, clamour; yea made thereby to stirre with discontent, and to with-draw, as loathing his [illegible: 1 word]. First be reconciled to thy brother.] And, as a bone [illegible: 1 word] broken is stronger after well-setting, so let love be after [illegible: 1 word]: that if it be possible, as much as in us lieth, we may liveMenander tamen dicit, reconciliationes [illegible: 1 word] lupinas amicitias. [illegible: 1 word] with all men. Let it not stick on our part howsoever, but [illegible: 1 word] peace and ensue it. Though it flee from thee, follow after it, [illegible: 1 word] account it an honour to be first in so good a matter. I do not see (saith one) the Levites father in law make any means for reconciliation; but when remission came to his doors, no man entertaineth it more thankfully. The nature of many men is forward to accept, and negligent to sue for; they can spend secret wishes upon that which shall cost them no endeavour. But why should men be so backward to a [illegible: 1 word] of this nature? Almighty God beseecheth sinners to be reconciled unto him. And, as when a man2 [illegible: 1 word]. 5. goes from the Sun, yet the Sun-beams follow him, shine on him, warm him: so doth the mercy of God follow us all the daies of our [illegible: 1 word] 13. 6. lives. Our Saviour first sent to Peter that had denied him, and went to the rest that had forsaken him. Aristippus (though [illegible: 2 words] Heathen) went of his own accord to AEschines his enemy, [illegible: 1 word] said; Shall we not be reconciled, till we become a table-talke to [illegible: 1 word] the countrey? And when AEschines answered, he would most gladly be at peace with him: Remember therefore, said [illegible: 1 word], [illegible: 1 word]. l. b. 2. that although I were the elder and better man, yet I [illegible: 1 word] first unto thee. Thou art indeed, said AEschines, a far better [illegible: 1 word] then I, for I began the quarrell, but thou the reconcilement. [illegible: 2 words] is [illegible: 1 word] clamorous and implacable, and none so [illegible: 1 word] to reconciliation, as they that are most injurious: as he that [illegible: 1 word] ed his brother, thrust away Moses, saying, Who made thee a Ruler &c. [illegible: 1 word] thou kill [illegible: 1 word]? &c. Acts 7. 27, 28.

Verse 25. Agree with thine adversary quickly.] Habent [illegible: 2 words] suum Citò, Citò. Gods work also must be done with expedition [illegible: 1 word] are headlong, delayes dangerous. Let not [illegible: 1 word] Si [illegible: 4 words] est: at [illegible: 4 words] as [illegible: 2 words]. [illegible: 1 word]. the Sun go down upon your wrath, lest it grow inveterate, as [illegible: 1 word] proves in many, who not only let the Sun go down, once or [illegible: 1 word] but run his whole race, ere they can finde hearts and means to [illegible: 1 word] reconciled. Cursed be their wrath, for it is deadly. O my soul, [illegible: 1 word] not thou into their secret. It were much to be wished, that as [illegible: 1 word] [illegible: 1 word] 49. [illegible: 1 word], 7. vy hath it, Amicitiae immortales, inimicitiae mortales essent, [illegible: 1 word] ties were mortall amongst us, amities immortall. Lest thine adversary deliver thee to the Iudge] By his [illegible: 1 word] and moans to God, who is gracious (though thou art stiffe) and [illegible: 1 word] pay [illegible: 1 word] for thy pertinacy. Exod. 22. 26. (and him for his [illegible: 1 word] tience) with extremity of law. Compound therefore, and take [illegible: 1 word] the suit before it come to execution and judgement. Suffer it not, [illegible: 2 words] husbands do, to run on, and charges to grow from term to term lest we pay not only the main debt, but the arrerages too, the [illegible: 1 word] of Gods patience, &c. Thou be cast into [illegible: 1 word].] Into hell, worse then any prison. Of Roger Bishop of Salisbury, the second man from King Stephen, it is storied, that he was so tortured in prison with hunger and other calamities accompanying such men, [illegible: 1 word] vivere noluerit, mori nescierit, live he would not, die he could not. This and much worse is the case of [illegible: 1 word] that are cast into hell, they seek death, but finde it not, they [illegible: 1 word] it, but it fleeth from them, Rev. 96.

Verse 26. Thou shalt by no means come out thence, till, &c.] [illegible: 1 word]. [illegible: 1 word] come out. Let our merit-mongers first go to hell for their sins, and stay all [illegible: 1 word] there: then afterward, if God will create another eternity, they may have liberty to relate their good works, and call for their wages. But the curse of the law will first be served of such, as [illegible: 1 word] to be saved by the works of the law, are fallen from Christ, these shall never come out till they have paid the utmost [illegible: 1 word]. And when will that be? We reade of a miserable malefactour (John Chambone by name) who had lain in the dungeon at [illegible: 1 word] the space of seven or [illegible: 1 word] moneths. This thief, for pain and torment cried out of God, and curst his parents that begat him, being almost eaten up with lice, and ready to eat his own flesh for [illegible: 1 word]; being fed with such bread as doggs and horses had [illegible: 1 word] to eat. So it pleased the goodnesse of Almighty God, that [illegible: 1 word] Bergerius a French Martyr, was cast into the fame dungeon: through whose preaching and prayers he was brought to [illegible: 1 word], learning much comfort and patience by the word of the Gospel preached unto him. Touching his conversion he wrote a [illegible: 1 word] sweet Letter out of his bonds, declaring therein, that the next day after that he had taken hold of the Gospel, and [illegible: 1 word] himself to patience according to the same, his lice (which he could pluck out before by twenty at once [illegible: 1 word] his fingers) now were so gone from him, that he had not one. Furthermore so the almes of good people were extended towards him, that he Act and Mon. sol. 828. was fed with white bread, and that which was very good. His imprisonment, at [illegible: 1 word], lasted but while life: death as a goaler knockt off his shackles, and set him into the glorious liberty of the Saints above. So the penitent thief in the Gospel: and so that Rob. Samuel, Martyr, above mentioned. But not so, those that are [illegible: 1 word] up in the dark dungeon of hell. Their misery is as endlesse as [illegible: 1 word]. A river of brimstone is not consumed by burning: the smoke of that pit ascendeth for ever. A childe with a spoon may sooner empty the [illegible: 1 word], then the damned in hell accomplish their [illegible: 1 word].

Verse 27. You have heard that it was said to them of old, Thou shalt not commit adultery.] This they corruptly restrained to the grosse act, and made nothing of contemplative filthinesse, hearts full of harlortry, hot as an oven with scalding lusts, very stewsHosea. and brothelhouses, cages of unclean birds; besides eyes full of adultery, hands defiled with dalliance, tongues taught to talke obscaenities [illegible: 3 words]. and ribaldries, &c. But [illegible: 1 word] could say, Incesta est, & sine [illegible: 1 word] quoe stuprum cupat, she is a whore, that would be so, hadIn [illegible: 1 word]. she but [illegible: 1 word]: And the Romanes put to death a [illegible: 1 word] Virgin, for singing this verse only, Foelices nuptoe! moriar ni nubere dulce est. Has [illegible: 3 words] so a [illegible: 1 word] as. St Pauls Virgin is holy, not in body only, but in spirit also, I Cor. 7. [illegible: 1 word] non licuit, non facit, illa facit: [illegible: 1 word] for the avoiding [illegible: 1 word] [illegible: 1 word] [non-Latin text not transcribed]. of fornications (in the plurall number, inward burnings as well as outward pollutions) let every man have his own wife &c.

Verse 28. But I say unto you, that whosoever looketh on a woman I Cor. 7 2. to lust after her.] Lusting is oft the fruit of looking; as in Josephs mistresse, who set her eyes upon Joseph, and David, who [illegible: 1 word] in cum oculos, Gen. [illegible: 1 word]. law Bathsheba bathing: lust is quicksighted. How much better Job, who would not look, lest he should thinke upon a maid? And [illegible: 2 words] Mo ses, vidit, [illegible: 1 word]: sed [illegible: 4 words] Pareus. Nazianzen, who had learned (and he glories in it) to keep in his eyes from roving to wonton prospects. And the like is reported of that heavenly spark, the young L. Harrington: whereas those that have eyes full of adultery, cannot cease to sin, saith St Peter. [non-Latin text not transcribed] And facti crimina lumen habet, saith another. Sampsons eyes were the first offenders that betrayed him to lust, therefore are theyNiz a z. first pulled out, and he led a blinde captive to Gaza, where before [illegible: 1 word] Pet 2. 1 [illegible: 1 word]. he had lustfully gazed on his Dalilah. It is true, the blindenesse of [non-Latin text not transcribed], [illegible: 1 word] of the whore, as if she sate in the [illegible: 1 word] eye. his body opened the eyes of his minde. But how many thousands are there that die of the wound in the eye: Physicians reckon 200 [illegible: 1 word] that belong to it: but none like this. for by these loopholes of lust and windows of wickednesse, the devil windeth himself [illegible: 1 word] into the soul. Death entreth in by these windows, as the Fathers [non-Latin text not transcribed]. [non-Latin text not transcribed] [illegible: 2 words] fibi eruit, quod [illegible: 1 word] sine [illegible: 3 words] non possit. Sed nihil [illegible: 1 word] secir quam quod apply that text in leremie. The eye is the light of the body, saith our Saviour, and yet by our abuse, this most lightsome part of the body draweth many times the whole soul into utter darknesse. Nothing, I dare say, so much enricheth hell, as beautifull faces: whiles a mans eye-beams, beating upon that beauty, reflect with a new heat upon himself. Ut uidi, ut perij? Looking and lusting differ (in Greek) but in one letter. When one seemed to pity a oneeyed man, he told him he had lost one of his enemies, a very thiefsatuitatem suam urbi manisestam [illegible: 1 word]. that would have stolen away his heart: Democritus (but in that no wise man) pulled out his eyes. And the Pharisee (little wiser.)Tertullian in [illegible: 1 word]. would shut his eyes when he walked abroad, to avoid the sight of women: insomuch that he often dashed his head against the Volupt atem vicisse [illegible: 1 word] olupt as est maxima, nec ulla major est victoria, quam ea que à cupiditatibus re ertur. Cypr. de bon. pud. walls, that the bloud gushed out, and was therefore called [illegible: 1 word] impingens. How much better, and with greater commendation hid these men taken our Saviours counsel in the following verses?

Verse 29. And if thy right ere offend thee, pluck it out] That is; if it be either so naturall or habituall to thee to go after the fight of thine eyes (which Solomon assigneth for the source of allLet thine eyes [illegible: 1 word] right [illegible: 1 word], and let thine eye-lids lock streight before thee. youthfull outrages, Eccles. 11 9.) that thou hadst as lieve lose thy right eye, as not look at liberty; out with such an eye, (though a right eye:) [illegible: 1 word] it out, and rake in the hole where it grew, rather then that any filth should remain there. Pluck it out of the old Adam, and set it into the new man. Get that oculum irretortum, Prov. 4. 25. that may look forth-right upon the mark, without idle or curious [non-Latin text not transcribed] Puellam & [illegible: 1 word] oculi significat. Plut. in Apopb prying into, or poring upon forbidden beauties. A Praetor (said the Heathen) should have continent eyes, as well as hands. And the [illegible: 3 words] and worthily ubraided a certain wonton, that he had not pupils but punks in his eyes. And Archesilaus the [illegible: 1 word], observing one to have wanton eyes, told him, that the In a Sam 12. 4. there came a [illegible: 1 word] to the [illegible: 2 words], &c. difference was not great, whether he plaid the naughty-pack with his upper parts or his nether. Lot might not look to ward Sodom. And Peter Martyr observeth out of Nathans Parable, that lust, [non-Latin text not transcribed] Signifies both [illegible: 1 word] eye and [illegible: 1 word]; as it is the spring of sin, let it be of tears. though it once prevailed over David, yet it was but a stranger to him: had enough of that once, for it cost him hot water. His eye became a fountain, he washed his bed which he had defiled (yea his pallet or under-bed) with tears. So did Mary Magdalen, once a strumpet; her hands were bands, her words were cords, her eyes as glasses, where into while silly larks gazed, they were taken, as in a [illegible: 1 word] quibus videmus [illegible: 1 word] stemus. day-not. She therefore made those eyes a fountain to bath Christs feet in, and had his bloud a fountain to bath her soul in, Zech. 13. 1. To conclude: the sight is a deceitfull sense, therefore binde it to [illegible: 1 word] [illegible: 1 word], that [illegible: 1 word] and his servants were at a feast; she was at home as feigning her self sick. Pro. 25. 23 the good abearance: call it in from its out-strayes, check it and lay Gods charge upon it for the future. Chast Joseph would not once look on his immodest mistresse: she looked, and caught hold on him, and that when she was abed: but her temptation fell like fire upon wet tinder, and took not. It must be our constant care, that no sparkle of the eye flee out to consume the whole, by a flame of lust: but upon offer of wanton glances from others, beat them back, as the North winde driveth away rain. A Kirg that sitteth in the throne of judgement, and so any other man that sets seriously upon this practice of mortification) scattereth away all evil with his eyes, Prov. 20. 8. And this is to pluck out, and cast a way the right eye that offendeth us, as being an occasion of offence unto us. He that shall see God to his comfort, shuts his eyes from [illegible: 1 word] of [illegible: 1 word]. For wanton and wandring eyes (like spiders) gather [illegible: 1 word] [illegible: 2 words]. [illegible: 1 word], [illegible: 1 word]. out of the [illegible: 1 word] flowers, and (like Jacobs sheep) being too firmely fixed on beautifull [illegible: 1 word], they make the [illegible: 1 word], oft-times, bring [illegible: 2 words] fruits. For it is [illegible: 1 word] for thee that one of thy members perish] An eye is better lost then a soul. For every (unmortified) one shall be Mar. 9 49. expounded. [illegible: 1 word] with [illegible: 1 word], [illegible: 1 word] up, as it were, and preserved for eternall [illegible: 1 word], and every sacrifice (acceptable to God) shall be salted with salt of mortification and self-deniall,) Mark. 9 49Rom. 8 [illegible: 1 word]. D [illegible: 1 word] Ge. og pag 156. And not that [illegible: 1 word] whole body should be cast into hell] As otherwise it will be: For if ye live after the [illegible: 1 word]-ye shall die, &c. In [illegible: 5 words] Barbary, [illegible: 1 word] present death for any man to see one of the [illegible: 2 words]: and for them too, if, when they see a man, though [illegible: 1 word] thorow a [illegible: 1 word], they do not suddenly [illegible: 1 word] out. So here, a [illegible: 1 word] and lewd eye hazards the whole to hell fire. And is it nothing [illegible: 5 words] to lose an immortall soul? to purchase an everliving death? A man would be loth to fetch gold out of a fiery crucible, because he knows it [illegible: 1 word] burn him. Did we as truly [illegible: 1 word] the everlasting burning of that infernall fire, we durst not offer to fetch either [illegible: 1 word] or profits out of those flames. Bellarmine is of opinion, that one glimpse [illegible: 1 word] hells horrour, were enough to make a man not only turn Christian and sober, but Anchorite and Monke, to live [illegible: 1 word] the strictest rule that can be. And there is a [illegible: 1 word] of one, that being [illegible: 5 words] vexed with fleshly lusts, laid his hands upon hot burning coles, to minde himself of hell-fire, that followeth upon fleshly courses.

Verse 30. And if thy right hand offend thee &c.] By wanton [illegible: 5 words] touches, by unclean dalliance; a farther degree of this sin, and [illegible: 1 word] greater incentive to lust; as we see in Josephs mistresse: when she not only cast her eyes, but proceeded to lay hand upon him, she became [illegible: 5 words] much more inflamed towards him: and had not his heart been seasoned with the true fear of God, there was so much the greater danger of his being drawn thereby to commit, not that trick of youth, as the world excuseth it, but that great wickednesse, The archers shot at Ioseph, but his bovv abade in strength, Gen. [illegible: 1 letter]9. 24. as he there counts and cals it. Visus, colloquium, contactus, osculum, concubitus, are the whoremongers five descents into the chambers of death. Off therefore with such a hand by all means: cry out of it, as Cranmer did of his unworthy right-hand, wherewith he had subscribed: And as John Stubbes of LincolnsInne, Castus erat, non solum continens, ut Bellerophon, Scipio, alij. having his right-hand cut off, in Queen Elizabeths time, with a cleaver driven thorow the wrist with the force of a beetle (for writing a book against the marriage with the Duke of Anion, entituled, The gulf wherein England will be swallowed by the Camd Elizab. fol. 239. French match, &c.) he put off his hat with his left-hand, and said with a loud voice, God save the Queen: So when God strikes a parting blow between us, and our dilecta delicta, our righthand sinnes, let us see a mercy in it, and be thankfull: let us say toIsa. 30 22. these Idols, Get thee hence, What have I to doe any more with Idols? Hos. 14. 8. that God may say, as there, I have heard him and observed him, I am like a green fir-tree; from me is thy fruit found; when he shall see thee pollute those Idols, that thou wast wont to perfume, Isa. 30. 22. And not that thy whole body be cast into hell.] Our Saviour is [illegible: 1 word] abi que de [illegible: 2 words]. Non enim [illegible: 1 word] in gehennam incidere gehennae meminisse. much in speaking of hell. And it were much to be wished (saith S. Chrysostom) that mens thoughts and tongues would run much upon this subject: there being no likelier way of escaping hell, then by taking ever and anon a turn or two in hell by our meditations. A certain Hermite is said to have learned three leaves, a black, red and white one: that is, he daily meditated upon the horrour of hell,Chrysost. the passion of Christ, the happines of heaven.Mors tua, mors Christi, [illegible: 1 word] mundi, gloria coeli, & dolor [illegible: 3 words] tibi.

Verse 31. It hath been said, Whosoever shall put away his wife, &c.] This Moses permitted, as a Law-maker, not as a Prophet, as a civil Magistrate, not as a man of God: meerly for the hardnesse of the mens hearts, and for the relief of the women, who else might have been misused & mischiefed by their unmannerly and unnatural husbands, Mal. 2. 13. Those hard-hearted Jews caused their wives (when they should have been chearfull in Gods service) to cover the altar of the Lord with tears, with weeping, and with crying out: So that he regarded not the offering any more. A number of such Nabals there are now-adaies, that tyrannize over, and trample upon their wives, as if they were not their fellows, butMal. 2. 15. their foot-stools, not their companions and copesmates, but their slaves and vassals: Husbands, love your wives, and be not bitter unto them, Col. 3. 16. He saith not (as it might seem he should with respect to the former verse) Rule over them, and shew your authority over those that are bound to submit unto you. But, love them, that their subjection may be free and ingenuous. Live not, as Lamech, like lions in your houses, Quarrelsome, austere, discourteous, violent, with high words and hard blows, such are fitter to live in Bedlam, then in a civil society. The Apostle requires, That all bitternesse be put away, all, and in all persons: [non-Latin text not transcribed] P[illegible: 5 letters], [illegible: 1 word]. conjug. how much more in married couples? The Heathens when they sacrificed at their marriage feasts, used to cast the gall of the beast sacrificed out of doors. Vipera virus ob veneratio[illegible: 1 letter]em nuptiarum [illegible: 2 words] 7 evomit: Et tu duritiem animi, tu feritatem, tu crudelitatem ob unionis rev[illegible: 1 letter]rentiam non d[illegible: 1 letter]ponis? saith Basil. I confesse it were better be married to a quartan ague, then to a bad wife (so [illegible: 2 words] uxor mala, & non nifi [illegible: 2 words] saith Simonides) for there be two good daies for one bad with the one, not one with the other. But that should have been looked to afore-hand. A hard adventure it is to yoke ones self with any untamed [illegible: 1 word] [illegible: 1 word] p. 199. heifer, that beareth not the yoke of Christ. And as grace, so good nature, a courteous disposition, is a thing to be especially looked at in a wife, which Eleazar Abrahams servant understood, and therefore singled out as a token of a meet mate for his sonne, Let her offer me drink, and my Camels also, saith he. ButGen. [illegible: 1 letter]4. 13. what if it prove otherwise, and men by leaping unadvisedly into the marriage estate, have drawn much misery upon themselves? [illegible: 1 word]. Quid si pro conjugio conjurgium contraxerint? Varro answereth,Qui [illegible: 1 word], [illegible: 1 word] sibi [illegible: 1 word] praesta[illegible: 1 letter]: qui tolerat, ipse se meliorē redait. Uxoris vitium aut tollendum aut tolerandum est. A wives faults must be either cured or covered: mended, if we can; made the best of, if we cannot. If the first, she is made better: if the second, we.Idem. ibid. (Conjugium humanae divina Academia vitae est.) Ovid de art. imperat: Aurelij vox est, [illegible: 4 words], [illegible: 1 word], [illegible: 2 words]. And hence it cometh to passe, that Quae modo pugnârant, jungant sua rostra columbae: Quarum blanditias verba que , murmur habet. As on the other side, where this meeknesse of wisdome is not made use of by married folk, they are together in the house no otherwise then as two poisons in the stomack, as live Eels in the pot, as two spanniels in a chain: their houses are more like kennels of hounds, then families of Christians; or as so many fencingschools, wherein the two sexes seem to have met together, for nothing, but to play their prizes, and to try masteries. Job was not more weary of his boils, then they are of their bed-fellows: cursing their wedding-day as much, as he did his birth-day; andLeo [illegible: 2 words], [illegible: 1 word], [illegible: 3 words]. thirsting after a divorce, as he did after death: Which, because it cannot be had, their lives prove like the sojourning of Israel in Marah, where almost nothing could be heard but murmuring and mourning, conjuring and complaining.

Verse 32. Saving for the caeuse of fornication.] Taken in the [illegible: 1 word] de originibus. largest sense for adultery also. Adulterium est quasi ad alterum, aut alterius locum. This sinne strikes at the very sinew, heart and life of the marriage-knot, and [illegible: 1 word] it. Further, it directly fights against humane society (which the Law mainly respects) and was therefore to be punished with death, as a most notorious theft. Master (lay they) this woman was taken in adulery, in [non-Latin text not transcribed]. the very act. In the very theft, saith the originall, to intimate,Joh. [illegible: 1 word] 4. belike, the great [illegible: 1 word] that is in adultery, whiles the childe of a stranger carries away the goods or lands of the family. [illegible: 1 word] may any [illegible: 1 word] from our Saviours words to that woman, ver. 11. (N [illegible: 4 words] ) that [illegible: 1 word] is not to be [illegible: 1 word]; [illegible: 1 word] more then he may, that inheritances are not to be [illegible: 1 word], [illegible: 2 words] (who was no [illegible: 1 word]) would not divide them, Luk 12. 14. The marriage-bed is honourable, and should be kept inviolable: [illegible: 1 word] and the purity of posterity cannot otherwise [illegible: 1 word] amongst men; which is well [illegible: 1 word] by [illegible: 1 word] to be the reason why adultery is named in the Commandment, under it all [illegible: 1 word] being forbidden; when yet other [illegible: 1 word] are more [illegible: 1 word], as Sodomy and bestiality. Causeth her to commit [illegible: 1 word]] [illegible: 1 word] it is God that both maketh and [illegible: 1 word] the bonds or wedlock; which is therefore called, The Covenant of God, Prov. 2. 17 [illegible: 1 word] are either, 1. [illegible: 1 word], as when a man tieth himself by vow to God, to [illegible: 1 word] such a sinne, or doe such a duty. 2. [illegible: 1 word], [illegible: 1 word] man and man, as in our common contracts, bargains and [illegible: 1 word]. Or, 3. Mixt, that are made partly with God, and partly with man. And of this sort is the Marriage-Covenant: the parties [illegible: 1 word] tie themselves first to God, and then to one another. Hence it is that the knot is indissoluble, and cannot be undone or recalled at the pleasure of the parties that make it, because there is a third person ingaged in the businesse, and that is God, to whom the bond is made; and if afterward they break, he will take the forfeiture. This David understood, and therefore upon his adultery, cried out, Against thee, thee only (that is, chiefly) have I [illegible: 1 word], and done this evil in thy sight, Psal. 51. 4. A sin it is against the father, whose Covenant is broken; against the son, [illegible: 1 word] members are made the members of an harlot, and against the holy Ghost, whose temple is defiled, 1 Cor. 5.

Verse 33. Thou shalt not for swear thy self.] An oath is, [non-Latin text not transcribed], a hedge which a man may not break. It must not be [illegible: 1 word] without necessity. Hence the Hebrew [non-Latin text not transcribed] Nishbang is a passive, and [illegible: 1 word] to be sworn, rather then to swear. For if the doubt or [illegible: 1 word] may be asloiled, or ended by Verily, or Truly, or such naked [illegible: 1 word], we are, by the example of our Saviour, to forbear an oath. But having sworn, though to his [illegible: 1 word], a man must not change, Psal 15. 4. upon pain of a curse, yea a book full of [illegible: 1 word], [illegible: 1 word]. 5. 3 4. It is not for men to play with oaths, as children doe with nuts: to slip them at pleasure, as monkies doe their collars: to snap them asunder, as Samson did his cords. It was an impious and blasphemous speech of him that [illegible: 1 word], My tongue hath [illegible: 1 word], but my minde is unsworn. And [non-Latin text not transcribed] [illegible: 1 word]. who can but detest that abominable doctrine of the [illegible: 1 word] of old, and their heirs the Jesuites alate, Jura, perjura, secretum prodere noli. [illegible: 1 word]. God will be a swift witnesse against perjured persons, Mal. 3. [illegible: 1 word], [illegible: 1 word], [illegible: 1 word], all [illegible: 2 words], [illegible: 3 words] [illegible: 1 word]. as those that villainously abuse his Majesty, making him an acceslary, yea a partner in their sin, thinking him like themselves, and therefore calling him to justifie their untruths. Had Shimei peace, that brake [illegible: 1 word] oath to Solomon? Or [illegible: 1 word], that kept not touch [illegible: 4 words], [illegible: 2 words]. with the King of Babylon? Or Ananias and Saphira, that but uttered an untruth, swore it not? God punisheth perjury with destruction, men, with disgrace, saith a fragment of the twelve Tables in Rome. The AEgyptians and [illegible: 1 word] punished it with death. So did Philip Earl of Flanders, and others. But where men have not done it, God hath hanged up such with his own hands, as it were, as our Earl Godwin: Rodolphus Duke of Suevia [illegible: 1 word] [illegible: 1 word]. that rebelled against his master Henry Emperour of Germany, [illegible: 2 words]. to whom he had sworn allegiance: Ladeslaus King of [illegible: 1 word], at the great battell of Varna, where the raging Turk (provoked [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word]. 297. by his perjury) appealed to Christ: Michael Paleologus Emperour of Constantinople, who for his perjury, and other his foul and faithlesse dealings, lieth obscurely shrowded in the sheet [illegible: 1 word] defame, saith the History. Richard Long, souldier at Calice, deposing [illegible: 1 word]. 144. falsly against William Smith, Curate of Calice, shortly Act. and [illegible: 1 word]. fol 1 117. after, upon a displeasure of his wife, desperately drowned himself. And within the memory of man, Feb. 11. 1575. Anne [illegible: 1 word] forswore her self at a shop in Woodstreet, London, and praying God she might sinke where she stood, if she had not paid for the wares she took, fell down speechlesse, and with an horrible stinke died soon after. Thus God hangeth up evil-doers in gibbets, as it were, that others may hear and fear, and doe no [illegible: 3 words]. more so. But shalt perform unto the Lord thine oaths.] As David, I have [illegible: 1 word], and I will perform, &c. Psal. 119. 106. And yet David was not alwaies as good as his oath, as in the case of [illegible: 1 word], Iacob pater votorum [illegible: 1 word] tur [illegible: 1 word] &c. Nor did [illegible: 1 word] of a long time perform his vow, [illegible: 1 word]. 28 21 though once (at least) admonished, Gen. 31. 13. till he was [illegible: 1 word] arrouse, by the [illegible: 1 word] of the Shechemites, We [illegible: 1 word] in [illegible: 1 word], [illegible: 2 words] by [illegible: 1 word], as [illegible: 1 word] friends. and [illegible: 1 word] own [illegible: 1 word] danger, to go up to Bethel, and doe as he had promised. The font in baptisme is Beersheba, the well of an oath, there we [illegible: 1 word] swear our selves to God, which S. Peter calleth the stipulation of a good conscience. This oath we renew,1 [illegible: 1 word]. 3 21. when we come to the other Sacrament: and often besides, when the Lord [illegible: 1 word] siege to us by some disease or other distresse, what promises and protestations make we, as Pharaoh and those votaries, Psal. 78? But sciapato il morbo, fraudato il Dio, as the [illegible: 1 word] 78. 35. Italian Proverb hath it: the disease or danger once over, God is defrauded of his due. See it in those, Jer. 34. who forfeited their fidelity, though they had cut the calf in twain, and passed Vide Virgil. l. 8. [illegible: 1 word], soe lus [illegible: 1 word] Tatij que . thorow the parts thereof (a most solemn way of sealing up Covenants) and are sorely threatned for it, that God would in like sort cut them in twain, and destroy them, which was the import of that Ceremony.

Verse 34. Swear not at all.] Not at all by the creaturesDejurando [illegible: 1 word] creaturas, contra [illegible: 1 word], & de juramenti [illegible: 1 word], [illegible: 1 word] Anabap:: videbis. (which the Pharisees held no fault) nor yet by the name of God in common talk, lightly, rashly and [illegible: 1 word]; for such vain oaths the land mourneth. Oaths (alas) are now become very interjections of speech to the Vulgar, and phrases of gallantry to the braver. He that cannot swear with a grace, wanteth his [illegible: 1 word] in Iacob. 5. 12. pag. 228. & [illegible: 1 word] tropes and his figures, befitting a Gentleman. Not to speak of those civilified complements of Faith: and Troth (which are counted light matters) Who hears not how ordinarily and openly ruffianly oaths and abhorred blasphemies are darted up withSunt qui altius [illegible: 2 words] in [illegible: 3 words], quam [illegible: 3 words]. hellish mouths, against God, and our Saviour, whom they can swear all over, and seldome name, but in an oath? [illegible: 1 word] can these pray, Hallowed be that Name, that they so daily dishallow? Some cannot utter a sentence without an oath, yea, a fearfull one, an oath of sound, if enraged especially; O the tragedies, the blusters, the terrible thunder-cracks ot fierce and furious language, interlaced with oaths, enough to make the very stones crack under them! Yea to such an height and habituall practice hereof are some grown, that they swear and foame out a great deal of filth, and perceive it not. Had these men such distemper of body, as that their excrements came from them, when they knew not of it, it would trouble them. So it would, I dare say, did they believe the holy Scriptures, threatning so many woes to them, yea, telling them of a large roll, ten yards long, and five yards broad, full of curses against the swearer, yea, resting upon [illegible: 1 word] house,Zech. 5 2, [illegible: 1 word]. where he thinkes [illegible: 1 word] most secure; Brimstone is scattered [illegible: 1 word] Job 18. [illegible: 1 word]. the house of [illegible: 2 words], saith Iob, as ready to take fire, if God but lighten upon it. They walk, as it [illegible: 1 word], upon a [illegible: 1 word] of gunpowder: and it may be just in God they [illegible: 1 word] be blown up, when their hearts are full of hell, and their mouths [illegible: 1 word] big with hellish blasphemies. Surely [illegible: 1 word] damnation [illegible: 2 words]: [illegible: 1 word] hathExod. [illegible: 1 word]. vowed he will not [illegible: 1 word] them [illegible: 1 word], [illegible: 1 word] these [illegible: 1 word] shall [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word] enter into his rest. And for [illegible: 1 word], those that [illegible: 1 word] but any ingenuity, abhor and shun their company. The very Turks have the Christians blaspheming of Christ in [illegible: 1 word], and will punish then prisoners sorely, when as through impatience or [illegible: 1 word] they burst out into them. Yea the [illegible: 1 word], as their conversion is much hindered by the [illegible: 1 word] or the [illegible: 1 word] (who [illegible: 1 word] oftner then swear) so in [illegible: 1 word] speculations of the causes of the strange [illegible: 1 word] of the affairs of the world, they assign the reason of the Turks prevailing so against the Christians, to be, their [illegible: 1 word] his [illegible: 1 word] of the [illegible: 2 words]. oaths and blasphemies, which wound the ears of the very heavens. They can tell that swearing is one of those sins, for the which GodHos. 4. 2. hath a controversie with a land. And I can tell what a great Divine [illegible: 1 word]. [illegible: 1 word]. 10. hath observed, that the stones in the wall of Aphek shall sooner turn executioners, then a blasphemous Aramite shall scape [illegible: 1 word]. So much doth a jealous God hate to be rob'd of hisD. Halls contempl. glory, or wronged in his Name, even by ignorant Pagans (how much more by [illegible: 1 word] Christians?) whose tongues might seem no slander. Those that abuse earthly Princes in their name and titles, are imprisoned, banished, or hanged as traitours. And shall these goe altogether unpunished? Hell gapes for such miscreants, &c. Neither by heaven] As the Manichees and Pharisees did, and held it no sinne. But God only is the proper object of an oath, Isa 65. 16. Ier. 12. 6. The name of the creature (say some) may be inferred, the attestation referred to God alone. But they say better, that tell us, that the form of an oath is not at all to be indirect or oblique, in the name of the creature. Albeit I [illegible: 2 words], but he that [illegible: 1 word] by [illegible: 1 word], sweareth by him that dwelleth in heaven, &c. And forasmuch as God clotheth himself with the creatures, Psal. 104. [illegible: 2 words] fit for us to spit upon the [illegible: 1 word] royall robes, especially when they are upon his back? But forasmuch1 Thess. 5. [illegible: 1 word]. as we must shun, [illegible: 1 word] be shy of the very shew and shadow of sinne, they doe best and safest, that abstain from all oaths of this nature; They doe very ill that swear by this light, bread, hand, fire (which they absurdly call Gods Angel) by S. Anne, S. George, by our Lady, &c. by the parts of Christ, which they substitute in the room of God. The barbarous souldiers would not break his bones, but these miscreants with their carrion mouths rent and tear (O cause of tears!) his heart, hands, head, feet, and all his members asunder. Let all such consider, that, as light a matter as they make of it, this swearing by the creature, is a forsaking of God, Jer. 5. 7. a provocation little lesse then unpardonable. ib. an exposing Gods honour to the spoil of the creatures, which was the Heathens sinne, Rom. 1. 23. An abasing themselves below [illegible: 2 words] creatures, for men verily swear by the greater, Heb. 6, 16. And the viler the thing is they swear by, the greater is the oath, [illegible: 1 word] 8. 14. because they ascribe thereto omniscience, power to punish, justice,Zeph. 1. 3, 4, 5. &c. Besides a heavy doom of unavoidable destruction denounced against such. They that speak in favour of this sin, alledge, 1 Cor. Ob. 15. 31. But that is not an oath, but an obtestation, q. d. MySol. sorrows and sufferings for Christ would testifie, if they could speak, that I die daily. And that, Cant. 3. 5. where Christ seemethOb. Sol. to swear by the roes and hindes of the field. But that is not an oath neither, but an adjuration. For he chargeth them not to trouble his Church. Or if they doe, the roes and hindes shall testifie against them, because they doe, what those would not, had they reason as they have. In like sort Moses attesteth heaven andOb. earth, Deut. 32. 1. and so doth God himself, Isa. 1. 2. And for [illegible: 1 word]. those phrases, As Pharaoh liveth, As thy soul liveth, &c. they [illegible: 5 words] are rather earnest vouchings of things, then oaths. And yet that phrase of gallantry now so common, As true as I live, is judged to be no better then an oath by the creature, Numb. 14. 21. with Psal. 95. 11. And we may not swear in [illegible: 1 word], [illegible: 1 word] in judgement, Ier. 4. 2. For it is Gods throne.] We must not conceive that God is [illegible: 1 word] &c. [illegible: 1 word]. commensurable by a place, as if he were partly here and partlyD [illegible: 1 word] of Gods [illegible: 1 word]. there, but he is every where all-present. The heavens have a large place, yet [illegible: 1 word] they one part here, and another there, but the Lord is totally present wheresoever present. Heaven therefore is said to be his throne, and he said to inhabit it, Isa. 66 1. not as if b 22 14. he were confined to it, as Aristotle and those Atheists in Iob conceited [illegible: 3 words] Dei ad [illegible: 4 words], [illegible: 2 words]. it, but because there he is pleased to manifest the most glorious and [illegible: 1 word] signs of his presence; and there in a speciall manner he is enjoyed and worshipped by the crowned [illegible: 1 word] and glorious Angels, &c. Here we see but as in a [illegible: 1 word] obscurely, his toe, traine, back-parts, foot-stool. No man can [illegible: 1 word] more and live: [illegible: 1 word] [illegible: 2 words]. 13. man need see more here, that he may live for ever. But there we [illegible: 1 word]. 6. 1. shall see as we are seen, know as we are known, see him face toExod. 33. 13. face. Oh how should this fire up our dull hearts, with all earnestnesse [illegible: 1 word]. 60 1. 1 Cor. [illegible: 1 word]. and intention of indeared affection, to long, lust, pant, faint after the beatificall vision! How should we daily lift up our hearts and hands to God in the heavens, that he would [illegible: 1 word] from heaven and save us: send his [illegible: 1 word], and [illegible: 1 word] deliverance [illegible: 1 word] of Sion: yea, that himself would [illegible: 1 word] the heavens and come down, and fetch us home upon the clouds of [illegible: 1 word], as himself ascended; that when we awake we may be full of his image; and as we have born the image of the earthly, so we may bear the image of the heavenly? St Paul, after he had once seen God in [illegible: 1 word] throne, being rapt up into the third heaven; (like the bird of paradise) he never left groaning out, Cupio dissolvi, I desire to be dissolved and to be with Christ, which is farre farre the better. And Pareus a little afore his death uttered this Swan-like [illegible: 1 word] de Animalth Song, Discupio solvi, tecum que , ô Christe, manere: [non-Latin text not transcribed] A [illegible: 3 words], [illegible: 1 word] that, 3 Cor. 4. 17 Portio fac regni sim quotacun que [illegible: 1 word]. Oh that I Were in heaven! Oh that I might Be ever With the Lord! ô blisse full plight! Thus must our broken spirits even spend, and exhale themselves inMî fine [illegible: 1 word] diem, vitam fine morte qui etam continuall sallies, as it were, and egressions of thoughts, wishings and longings after God, affecting not only a union, but a unity with him. St Austin wished that he might have seen three things, Romam in flore, Paulum in ore, & Christum in corpore: Rome Det [illegible: 1 word] fine [illegible: 1 word], [illegible: 1 word], [illegible: 1 word] Deus. flourishing, Paul discoursing, and Christ living upon the earth. But I had rather wish, with venerable Bede, My soul desirēth to see [illegible: 5 words] Christ my King upon his throne, and in his majesty.

Verse 35. Nor by the earth, for it is his footstool] A fault so common among this people, that S. James [illegible: 1 word] cause to warn the beleeving Jews of it to whom he wrote. They had taken up such a custom of swearing by the creatures, that after conversion they could not easily leave it, it is a poor plea to say, I [illegible: 1 word]. 5. [illegible: 1 word]. have gotten a custom of swearing, and must [illegible: 1 word] be born with. For who is it but the devil [illegible: 1 word] saith to such, as the Iews to Pilate, Doe as thou hast ever done? The Cretians when theyMar. [illegible: 1 word] 8. wished worst to any one, they wished that he might take delight [illegible: 5 words] in an evil [illegible: 1 word]. Break off [illegible: 1 word] this ili use by repentance: and though you cannot suddenly turn the stream, yet [illegible: 1 word] against it, bite in thine oathes, and with bitternesse [illegible: 1 word] them: swear to God, as David did, thou wilt swear no more, and by degrees outgrow this ill custom. For it is his footstool] And should be ours. For he hath put all things under our feet, Psal. 8 6. He saith not, under our hands, but under our feet, that we might trample upon them in a holy contempt, as the Church is said to tread upon the Moon; and the way of the righteous is said to be on high, to depart from hell below. It is a wonder, surely, that treading upon these minerals, gold, silver, precious stones, &c. (which are but the guts and garbage ofAug. the earth,) we should so admire them. God hath hid them in theRev. 12 1. Prov. 15. [illegible: 1 word]. bowels of the earth, and in those parts that are farthest off from the Church. Where they grow, little else grows that is ought; no more doth grace in an earthly [illegible: 1 word]. But to return from whence we are [illegible: 1 word]; Earth is Gods footstool. How ought we then to walke [illegible: 1 word], that we provoke not the eyes of his glory. There is an honour due even to the footstools of Princes, when they are in the throne especially. [illegible: 1 word], [illegible: 1 word] thou in the fear of the Lord all Prov. 23. 17. day long (saith [illegible: 1 word] ) walke in the sense of his presence, and light of his countenance. He is not very farre from any one of us, Acts 17. 27. saith the Apostle, not so farre as the barke from the tree, or the slesh from the bones. This one God and father of all, is not only above all, and from his throne beholdeth all that's done here below, but also through all, and in you all, Ephes. 4. 6. Therefore no corner can secret us, no cranny of the heart can escape his eye: Al things are (for the outside) naked, and (for the inside) open, dissected, [non-Latin text not transcribed]. quartered, and as it were, cleft thorow the back-bone (as the [non-Latin text not transcribed], [illegible: 1 word]. 4. [illegible: 1 word]. word signifieth) before the eyes of him with whom we deal. Neither by Jerusalem, for it is the City of the great King] The place of his rest, the seat of his Empire, and they the people of his praise, and of his purchase. Glorious things are spoken of thee, thou [non-Latin text not transcribed]. [illegible: 1 word]. City of God. There was the adoption, and the glory, the [illegible: 1 word] and the giving of the Law, the service of God and the promises, &c. [illegible: 2 words]. 5. [illegible: 1 word] 9. 4. Constantinople was acknowledged by Tamerlane to be, for her situation, an Imperiall City, and such as was made to command the world: Strasborough in Germany, is called by some, compendium [illegible: 1 word]. [illegible: 2 words]. Orbis, an abridgment of the world. But Ierusalem, by a better Authour, is stiled Princesse of Provinces, the joy of the whole earth,Lam. 1. 1. [illegible: 1 word]. 482. the pleasant land, &c. It must needs be pleasant, where God himselfDan 89. [illegible: 2 words]. But how is the faithfull City become a harlot? Isa. 1. 21, 22. It was full of judgement, righteousnesse [illegible: 1 word] in it, but now murderers. Her silver is become drosse, her wine mixt with [illegible: 1 word]. Bethel is become Bethaven, and Ierusalem turned into Ierushkaker. It fell again into the power of the Turks and Infidels, Anns 1234. (after that the most warlike souldiers of Europe, had there, as it were, one common sepulchre, but an eternall monument of [illegible: 1 word] misguided valour) and so remaineth still, a poor ruinous City, governed by one of the Turks Sanzacks and for nothing now more famous then for the sepulchre of our Saviour, again repaired Turkish [illegible: 1 word]. sol 101. and much visited by the Christians, and not unreverenced by the Turks themselves. There are not to be found there at this time 100. [illegible: 1 word]. Enquir. p [illegible: 1 word]. housholds of Jews, and yet there are ten or more Churches of Christians there. Of the great King] The Jews much admired the greatnesse ofSi [illegible: 1 word] ([illegible: 2 words]) [illegible: 2 words], [illegible: 1 word] procul [illegible: 1 word] sibi [illegible: 1 word] fingerent, quia [illegible: 2 words] animal animali superius cogitat. [illegible: 1 word] & bomo [illegible: 1 word], Herod, and especially of the Romanes, whose tributaries they were at this time. Our Saviour mindeth them of a greater then these, One that is great, greater, greatest, greatnesse it self. Nebuchadnezzar stileth himself the great King, and brags of his Babel. The rich miser thinks himself no small thing, because of his counerey of Corn. Ahashuerosh taketh state upon him, because he reigned from India to Ethiopia. Darius his flatterers held it meet, that no man should ask a petition of any God or man, for thirty dayes, save of him. Diocletian would needs be worshipped as a God, and was the first that held forth his feet to be kissed, after [illegible: 1 word]. 1 Cor. 214 Amurath the third, Emperour of the Turks, stiled himselfLuk 12 16. God of the earth, Governour of the whole world, the Messenger of [non-Latin text not transcribed], regio, [illegible: 1 word] [non-Latin text not transcribed], ager. God, and faithfull servant of the great Prophet. And the great Cham of Tartary, is called by the simple vulgar, The shadow of [illegible: 1 word]. spirits, and sonne of the immortall God: And by himself he is reputed [illegible: 1 word]. to be the Monarch of the whole world. For which causeTurk. [illegible: 3 words]. every day (if all be true that is reported of him) as soon as he hath [illegible: 1 word], he caused his [illegible: 1 word] to be sounded, by that signe giving Vide Sphy. [illegible: 1 word] p [illegible: 1 word]. [illegible: 1 word] to other [illegible: 1 word] and Princes to go to dinner. These be the [illegible: 1 word] Geog, pag. 662. [illegible: 1 word] of the earth, and think no mean things of themselves. But compare them with the Great King here mentioned, and what [illegible: 1 word] of all their supposed greatnesse? All Nations [illegible: 2 words] are but as the dust of the balance, or drop of a bucket. [illegible: 2 words] tuistius guttae particula? saith a Father: If allSol reliqui sidera occultat, [illegible: 2 words] suum [illegible: 1 word]. Nations are to God but as the drop of a bucket, oh what a small pittance must thou needs be, how great soever, of that little drop? And as he is great, so he looketh to be praised and served according [illegible: 1 word]. lib. 2. c. 6. to his excellent greatn sse. We should, if it were possible, fill upSo doth the God of glory. that vast distance and disproportion, that is betwixt him and us, [illegible: 1 word] 7. [illegible: 1 word]. by the greatnesse of our praises, and sincerity, at least, of our services, in presenting him with the best. [illegible: 2 words] a great King, saithMal. 18. 14. God, and he stands upon his seniority: Offer it now to thy Prince, will he accept thy refuse braid-stuffe, &c. It is, verily, a most sweet meditation of St Bernard: whensoever we come before God in any duty, we should conceive our selves to be entring into the court of Heaven, wherein the King of Kings sitteth in a stately throne, [illegible: 1 word] with an host of glorious Angels, and crowned Saints. With how great humility therefore, reverence and godly fear, ought a poor worm, crawling out of his hole, a vile frog, creepng Quanta ergo [illegible: 1 word] humilitate [illegible: 1 word] debet e palude sua [illegible: 1 word] & repens vilu [illegible: 1 word]? Bern. de divers. 15. out of his mud, draw nigh to such a Majesty? The Seraphims clap their wings on their faces when they stand before God, Isa. 6. as men are wont to do their hands, when the lightning flasheth in their faces: The nearer any man draws to God, the more rottennesse he findeth in his bones. Abraham is dust and ashes, Iob abhorreth himself in dust and ashes, Isaiah, cryes, Woe is me, for I amHab. 316. [illegible: 1 word]: Peter, Depart from me, I am a sinfull man. All these had right [illegible: 1 word] of Gods greatnesse, and this is that that is required so oft in Scripture under the tearm of magnifying God; when we get him into our hearts in his own likenesse, and enlarge his room there; when we take him into our thoughts under the notion of a great King, when we get so far, as to conceive of him above all creatures, far above all the glory that can be found in earthly [illegible: 1 word] and Potentates. Thinke of God, as one not to be thought of, and when you have thought your [illegible: 1 word], as [illegible: 1 word] affirmeth concerning Socrates described by Plato, and desireth of his Readers concerning Lucius Crassus, that they would imaginUn majus [illegible: 3 words], [illegible: 5 words]. [illegible: 2 words]. far greater things of them, then they finde written: so assure your selves, your highest apprehensions of God fall infinitely short of his incomparable and incomprehensible greatnesse. And if he could adde, If any think me overlavish in their commendation, it is because he never heard them, or cannot judge of them: How much [illegible: 5 words] more may we [illegible: 1 word] the same of this blessed and only Potentate, the King of Kings, and Lord of Lords; Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see; to whom be honour and power everlasting. [illegible: 1 word].

Verse 36. Neither shalt thou swear by thy head] That is, by [illegible: 5 words] thy [illegible: 1 word], (which is the life of our lives) say some: by thy life, say others, which is a sweet blessing; for a living dogge is better [illegible: 2 words] [non-Latin text not transcribed]. men a d ad Lyon: yea though full of crosses, yet why is living man sorrowfull? q d. it is a mercy, that amidst all his crosses, he [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word] Orig yet alive. [illegible: 1 word] is yet alive, I have enough, saith Iacob. They told [illegible: 1 word] of his honour, he speaks of his life. Life is better then honour, and is not therefore to be laid to pawn upon every light occasion, as they that to often use, As I live, and As true as I live: whereof something before. Because thou [illegible: 1 word] not make one hair, &c.] God is great in [illegible: 1 word] in [illegible: 1 word], [illegible: 1 word] in [illegible: 1 word]. great things, saith St Augustine, and not little in the smallest. What lesse then an hair, yet in making a hair white or black GodsAug. power appeareth. The devil can as little create a hair of the head, as he [illegible: 1 word] of old a louse in the land of Egypt. There are miraclesExod. 8. 18. [illegible: 1 word] in mans body to fill a volume. It is the Image of God, and a [non-Latin text not transcribed]. little world, an epitome of the visible world, as his soul is of the invisible. The Idea or example of the great world, which was in God from all eternity, is as it were briefly and summarily exprest by God in man. Hence Man is called every creature, Go preach the Gospel to every creature, Mark. 16. 15. as if there were none to him, none besides him. A Philosopher could say, There is nothing Nibil in terra magnum praeter bominem. Favorinus. great in earth, besides man. And an Oratour, The greatest thing in the least room, is a good soul in a mans body. Man, saith the Poet, is the master-peece of the wisest Workman: he is, saith the [illegible: 1 word], [non-Latin text not transcribed] &c. Isocr. the fairest peece of the chiefest Architect, the very miracle of daring nature, saith Trismegist. Galen, a profane Physician, after [non-Latin text not transcribed]. Eurip. he had described the nature and parts of mans body, was forced to sing a hymne to that God that he knew not. And St Augustine [non-Latin text not transcribed]. Xeno. [illegible: 1 word]. complaineth, that men can admire the height of the hills, the [illegible: 1 word] of the waves, the compasse of the ocean, and the circumvolution of the starrs, and yet not once marke nor admire the power and [non-Latin text not transcribed]? 11. mand. goodnesse of God, shining in their own souls and bodies, as in a mirrour. Fearfully and wonderfully am I made, saith David, yea and curiously wrought in the lowest parts of the earth; that is, in my mothers womb. Psal. 139. 13, 14, 15. A councel was called Gal. lib. 3. de usu [illegible: 1 word]. in Heaven when man was to be formed, Let us make man, Gen. 1. 26. And were not the birth of a childe so common, should it fall Eunt [illegible: 2 words] alta [illegible: 1 word], ingenies fluct [illegible: 1 word] maris, [illegible: 2 words], & gyres syderum, & [illegible: 1 word] seipsos, nec [illegible: 1 word]. Aug. out but once in an age, people would run together to see it, as to a miracle. Pliny wondereth at the Gnat, so small a creature, yet making so great a buzz ng: and so [illegible: 1 word] at the [illegible: 1 word]. He also [illegible: 1 word] mention of one, that spent 58 years in searching out the nature of the [illegible: 1 word], and could not in all that space attain to the full of it. What a shame is it for us, not to see God in every creature, in our selves especially, and every the least part of us? There is not a hair upon our heads white or black, but hath God for the maker, [illegible: 1 word]. [illegible: 1 word] cap. 9. [illegible: 1 word] Marte jurens, [illegible: 2 words]. [illegible: 1 word]. Purchas [illegible: 1 word] [illegible: 1 word]. and God for the Master too. Let those that pride themselves in their hair, think what a heavy account [illegible: 1 word] made to God for that sin. Long hair in women is a token of modesty. But modesty grows short in men, as their hair grows long, saith one. And [illegible: 1 word] speaking of the [illegible: 1 word] and crisped youths of his time, [illegible: 1 word] us, [illegible: 1 word] turbari malunt quam [illegible: 1 word]. that they had more care of their locks then of their limmes, and had rather the common-wealth should be disturbed, then their [illegible: 5 words] frizzled tresses disheveled. Pompey was taxed for this neat nicety, Unico digitulo caput scalpit. And of Helen, too curious of her hair at her mothers funerall, the Poet bringeth in one that saith, [non-Latin text not transcribed]. This is old Helen still; no changeling in all thisSed sructus nullos [illegible: 3 words] gerit. space. The holy women of old, durst not adorn themselves with plaited or broided hair, as St Peter testifieth, but trusted in God, De cupresso Alciat. [illegible: 2 words] Pet. 3. 3, 4 5. and decked themselves with a meek and quiet spirit. And doth not nature it self teach us, saith St Paul, that it is a shame to a man, to [illegible: 1 word] long hair? It is objected, That the Apostle intends such [illegible: 1 word]. [illegible: 1 word], as is as long as womens. But it is answered, That Homer [illegible: 1 word]. [illegible: 1 word] the same word of [illegible: 1 word] Greeks, calling them [non-Latin text not transcribed], and [illegible: 1 word] they did not wear [illegible: 1 word] hair long as womens. But as it is a shame to [illegible: 1 word] it, so it is a sin to swear by it, whether long or short, white or black. [illegible: 1 word] helps it, to say, The matter is but small we swear by. For, first it is a forsaking of God, and count [illegible: 1 word]. you that a small matter? Compare Jer. 5. 7. with Jer. 2. 12, 13. [illegible: 1 word]. [illegible: 1 word], The more [illegible: 1 word] and vile the thing is a man [illegible: 1 word] by, the greater is the oath, [illegible: 1 word] he ascribeth that to a vile creature, which is proper to God only, so. to know the heart, to be a discerner of secrets, and an a venger of falshood. And if a man may [illegible: 1 word] swear by his hairs, much [illegible: 1 word] by his faith and troth, that are much more precious: and to [illegible: 1 word] by them so oft and ordinary, what doth it argue, but that we are low brought and hardly [illegible: 1 word]? [illegible: 1 word] who but a bankrupt will lay the [illegible: 2 words] in his house to [illegible: 1 word] for [illegible: 2 words]? [illegible: 1 word], they are not ours to pledge: for [illegible: 1 word] have plighted [illegible: 1 word] already to God. Lastly, He that pawneth them so oft, will easily forfeit them at length, as the pitcher [illegible: 1 word] not so often to the well, but at last it comes broken home. A man [illegible: 1 word] soon swear away his faith and troth: and it is marvell if he that oft sweareth, doth not too oft forswear, and so forfeit all. Swear not therefore at all in this sort. These petty oaths (as they count them) are great faults, and to be refused in our talk, as poisonLevitèr volant,, [illegible: 2 words] vulnerant. in our meat. The dishonour of them redounds to God, though he be not named in them. But of [illegible: 1 word] see more Verse 35.

Verse 37. But let your communication be, Yea, Yea, Nay, Nay.] [illegible: 2 words]. Geminâ [illegible: 2 words] & nega tione [illegible: 1 word], [illegible: 1 word] Dei [illegible: 2 words]. That is, as St Basil interpreteth it, Yea in speech, and Yea in [illegible: 1 word], Nay in speech, and Nay in heart: Or thus, let your common communication be plain, true and sincere, that your bare word may be taken, without any further asseveration. Not but that asseverations may be lawfully used, as Verily, Truly, Indeed, &c, Sed, parciùs ista tamen, not frequently or slightly, but advisedly and seriously, as our Saviour. If thou be a creditable person, and [illegible: 1 word] made faith of thy fidelity, with Quod dixi, dixi, thy word will be taken. Or if it will not, that credit is dear bought, that is got by sin. Christ must be obeyed, though no man will beleeve us. ButNec [illegible: 1 word], nec [illegible: 1 word]. a good mans oath is needlesse, a bad mans, bootlesse: for he thatFirmus [illegible: 2 words] apud Augustin. feareth not an oath, neither will he scruple a lye, but credit will follow honesty: Whiles therefore the communication is ours (as Christ here [illegible: 1 word]) that is, in our own power, and of our ownNon ideo negare [illegible: 1 word], ne periam, sed ideo mentiri nolo, nec peccem; dixit faemina quaedam in equuleo apud Hieron. accord, let [illegible: 1 word] yea be yea, and nay, nay: and let it appear that ordinarily and in common conversation, our word is as [illegible: 1 word] to be taken as our oath. But when, for the glory of God, and cleering of the truth, an oath is required of us, then it is not our communication, but anothers. And in this case, for the manifestation or confirmation of a needfull but doubtfull truth, an oath may be safely and boldly taken, for an end of controversies, and satisfaction of neighbours, Heb. 6. 16. yea we may lay it up among our best services, and expect a blessing upon it (if rightly taken according to Jer. 4. 2.) as well as upon hearing or reading, because it is an ordinance of God, Deut. 10. 20, Isa 65. 16 &c. Some of the Ancients, I [illegible: 1 word], as Hierom, Theophylact, [illegible: 1 word], were in the errour, that the Lord did only permit swearing in the old Testament (as he did divorcement that he approved [illegible: 1 word],) [illegible: 1 word] that in this text our Saviour did quite take it away. But Christ came not to destroy the Law, but to fulfill it. Gods holy [illegible: 1 word] is still to be [illegible: 1 word], by taking a [illegible: 1 word] oath, upon just [illegible: 1 word], [illegible: 1 word]. when [illegible: 1 word] the Magistrate imposeth it, or when some [illegible: 2 words] will [illegible: 2 words] a [illegible: 1 word] truth without an oath, and we cannot [illegible: 1 word] demonstrate it. Thus Iacob sware to Laban, Boaz to [illegible: 1 word], Ionathan to David. And if it be lawfull in private betwixt two or more to admit God as a Judge, why may he not as well be called as a witnesse? provided ever, that this be done [illegible: 1 word] and [illegible: 1 word], using it not as food, but as physick, to Dan. Hist. contin. [illegible: 1 word], [illegible: 2 words]. in 3d [illegible: 1 word]. in [illegible: 1 word]. help [illegible: 2 words] in [illegible: 1 word]. Our [illegible: 1 word] Henry 6. was never heard to swear an [illegible: 1 word]; [illegible: 1 word] greatest [illegible: 1 word] being, Forsooth, Forsooth, Verily, Verily. I my self have used (saith Latimer) in mine earnest matters, to say [illegible: 1 word] by St Mary; which indeed is naught. [non-Latin text not transcribed], [illegible: 3 words], the [illegible: 2 words] the [illegible: 1 word]: qui [illegible: 2 words], [illegible: 3 words] [non-Latin text not transcribed], malig. [non-Latin text not transcribed]. For whatsoever is more, commeth of evil] This is, of the devil. That which St Matthew calleth the wicked one, chap. 13. 38. (the self-same word with that in this text) St Marke calleth Satan, and St Luke, the [illegible: 1 word]. Now can any good come out of such a Nazareth? Swearing is the devils drivel, and swearers the devils drudges, acted and agitated by that [illegible: 2 words]: And though they be not [illegible: 1 word] drunk [illegible: 1 word] they [illegible: 1 word], yet are they not their own men. For [illegible: 1 word] ye not, saith that great Apostle, that his servants [illegible: 1 word] 8. ye are to whom ye obey? His work [illegible: 1 word] do (as those Jews did [non-Latin text not transcribed]. in the Gospel) and his wages they shall receive, for they fall hereby [illegible: 1 word] 5 12. into hypocrisie, as some copies have it, Iam. 5. 12. whiles they [non-Latin text not transcribed]. daily pray, But deliver us from that evil one, and yet entertain him by this sin. Or rather, as other copies and our Translation have it, they fall into condemnation. And at the last day, when the master of the harvest shall gather out of his kingdom all such botches and [non-Latin text not transcribed]. scandals, he will say to the reapers, Gather ye first the tares, and Mat. 13. 41, 30. binde them in bundles (swearers with swearers, drunkards with drunkards, &c. sinners of a kinde with their fellow-sinners) and cast them into the fire, there shall be weeping and gnashing of teeth. Good therefore is the counsel of S. Iames. Above all things, my brethren, swear not, Whatever ye do, look to that: 'tis a [illegible: 1 word] sinne, and that which maketh the tongue to become, not a City, not a Countrey, but a world of iniquity, Iam. 36 It is the devils hook without a bait, as having neither profit nor pleasure (many times) to draw to it; and that's no small aggravation. The [illegible: 1 word] fell without a tempter, and are therefore left without a Saviour. Other sinners usually kill not till provoked, steal not till [illegible: 1 word], whore not till entised. But what hath God done to these monsti [illegible: 1 word] men, that they should thus fly in his face, chop (as much as they may,) his heart in [illegible: 1 word], and upon [illegible: 1 word] small occasion shoot such chain-shot, as if they would make the windows of [illegible: 1 word] to shake and totter? [illegible: 1 word] Naboth was said to have blasphemed, Iezabel proclaimed a fast. When our Saviour was accused of that sinne, the High-Priest rent his garments. When Rabshakeh had [illegible: 1 word] it indeed, Hezekiah fell to his prayers, and humbled himself before God. Did these doe thus for others, and wilt not thou doe as much for thy self? God hath against thee, and is comming out armed with plagues and power. Oh meet him, upon the way, with entreaties of peace, as Abigail did David, as Iacob did Esau: quench his flames with flouds of tears. Learn of Shimei (when he [illegible: 1 word] reproached David, and knew himself obnoxious) to be with God with the first, as he was with the King, 2 Sam. 19. 18, 19, 20. and as Iosephs brethren supplicated him for grace, whom they had [illegible: 1 word] and misused, Gen. 50. 17. do you the like. This doe, or you are undone for ever. This doe and doe it seriously, and God must either forswear himself, or forgive thee thy swearing, if thou forgoe it.

Verse 38. Ye have heard that it hath been said, An eye for an Gellius [illegible: 1 word]. [illegible: 1 word]. cap. 1. eye, &c.] This law of like for like (which also was in use among the ancient Romanes) the Scribes and Pharisees had abused and detorted from its proper sense of publike Justice, to private revenge: teaching the people to render evil for evil, to pay their enemies in their own coin, and to give them as good as they Neminem [illegible: 1 word], nisi lacessu us & injurta affectus. Cicero. brought. This is a dictate of corrupt nature, and her chief Secretary Aristotle proclaimeth it. To be avenged of our enemies is held better in point of honour, then to be reconciled unto them. Flesh I [illegible: 1 word] ulcisci, [illegible: 1 word] quam ijs [illegible: 4 words]. Arist. and bloud [illegible: 1 word] that it is matter of good mettall to be quick of touch, as forward in returning as others are in offering wrong. For if a man finde his enemy, will he let him go well away? said Saul. This is quite against the principles of nature and common Rbet cap. 1. lib 9. pollicy. To turn again, and revenge, is counted courage; which yet the word of God calleth cowardlinesse, disgrace, and losse of1 [illegible: 1 word]. 24. 19. victory. It is not manlinesse, but foolishnesse, Eccles. 7. 9. It's [non-Latin text not transcribed] brutishnesse; Anger a dogge, and hee'l fly in your face: touch an Asse, and [illegible: 1 word] kick and winch. Its basenesse, so to be led by our passions, as to be able to bear nothing, as Simeon and Levi, brethren1 Cor. 6. 7. in iniquity, that in their anger slew a man, and in their selfwill [illegible: 1 word]. 49 6. digged down a wall. Their father Iacob, heard that Dinah was defiled, and held his peace; he reyned in his passions, by setting God before them: and so that divine Proverb was made good in him: He that is slow to anger is better then the mighty; and he [illegible: 1 word]. 34. 5. that ruleth his spirit (as Iacob) then he that taketh a City (as his [illegible: 1 word]. 16. 31. sons.) It is a godly mans part, at some times, and in some places, toTu quidem [illegible: 3 words] ut [illegible: 2 words] interfici [illegible: 2 words]: be deaf and dumb, as if he understood not, or as men in whose mouthes are no reproof. Which as David could skill of at some times, Psal, 38 14. and in his carriage towards Shimei, so at other* [non-Latin text not transcribed] [illegible: 1 word] Cynico Vespafianus [illegible: 1 word] Dionem. times (when the flesh prevailed) he could not, Psal. 39. 2, 3. and in his expedition against Nabal. But Peter must put up his sword, if he mean to be Christs Disciple. And Christians must not so much as grudge one against another, unlesse they will be condemned: for behold, the Iudge standeth before the door, as ready to right us. [illegible: 1 word] 5. 9. As if we retaliate we leave him nothing to doe, unlesse it be to turn his wrath from our enemy, on whom we have been avenged already, upon our selves, for our sin of self-revenge. We use to say, ifPro. 24. 17, 18. the Magistrate be not present, we may offend another, to defend our selves: but if the Magistrate be present, there is no excuse. Now here the Judge standeth before the door, and crieth out unto us with a loud voice: Dearly beloved, avenge not your selves, but rather keep the Kings peace, and [illegible: 1 word] give place to wrath; that is, to the wrath of God ready to seize upon thine adversary, if thouRom. 12. [illegible: 1 word]. expounded. prevent it not by an over-hasty revenge of the wrongs offered thee. For it is Written, Vengeance is mine, mine office and royalty. Is itPsal 94. [illegible: 1 word], 2. safe to invade his part? to justle the chief Justice out of his seat? [illegible: 1 word] is it fit that the same party should be both Accuser and Judge? Pope in his own cause? depose the Magistrate? at least appeal from God to himself, as if he would not sufficiently doe his office? Shall not God avenge his own, that cry night and day unto him, though he bear long with them? I tell you that he will avenge them speedily, saith our Saviour, I will repay it, saith the Lord: but uponLuk. 18 7, 8. this condition, that we wait his leisure, and praeoccupate not his executions, saith S. Augustine. Ioseph accused by his lewd mistrisse, either pleads not, or is not [illegible: 1 word]. He knew that though he suffered for a season, God would finde a time to clear his innocency, and he was not deceived. Moses complained not, but was silent, when wronged by Aaron and Miriam: God therefore struck in for him, and struck Miriam with leprosie: Aaron escaped by his [illegible: 1 word]. God is their champion that strive not for themselves. [illegible: 3 words] quid [illegible: 2 words] quam [illegible: 3 words]? Cart. I seek not mine own glory, but there is one that seeketh it, saith Christ. He, when he was [illegible: 1 word], reviled not again; when he suffered, [illegible: 1 word] threatned not, but committed himself to him that judgeth righteously, and giveth to every transgression and trespasse a just recompence of reward. S. Paul could not have wished worse to [illegible: 1 word]. 8. [illegible: 1 word]. Alexander the copper-smith, then the Lord reward him aeccording 1 [illegible: 1 word]. 2. [illegible: 1 word]. Heb. [illegible: 1 word]. to his works. This was not (saith an ancient Authour) a cursing2 Tim. 4 14. or a reviling of him, but a praediction, befitting an Apostle, that [non-Latin text not transcribed]. Autor [illegible: 1 word] apud Just. Mart. revenged not himself, but gave place to wrath, and delivered up his enemy to God, as David did his adversaries, as Simon Peter did Simon Magus, and the Primitive Church did Iulian the Apostate. And surely it is a fearfull thing, when the Saints shall say to God, concerning those that maligne or molest them, as David sometimes said to Solomon, Thou knowest what Ioab and Shimei did unto me: [illegible: 1 word] therefore according to thy wisedom, and let not their hoar heads go down to the grave in peace. If any hurt Gods zealous witnesses, there goeth a fire out of their mouthes to devour [illegible: 1 word] King. 2. 6. them, as the fire from heaven did the first and [illegible: 1 word] Captain sentRev. 11. 5. for Elisha: better anger all the witches in the world then such, because God is for them. Little thought the Gibeonites, in Davids time, that the Lord had so taken to heart their wrongs, that for their sakes all Israel should suffer. Even when we thinke not of it, is the righteous Judge avenging our unrighteous [illegible: 1 word].

Verse 39. But I say unto you, that ye resist not evil.] For here to resist, is to be overcome, saith S. Paul, Rom. 12. 21. And in aIn rixa, is inferior est, qui victor est. matter of strife or disagreement, he hath the worst that [illegible: 1 word] it, saith S. Basil. Yea Aristotle himself he yeeldeth, that of the twain [non-Latin text not transcribed]. it is better to suffer the greatest wrong, then to doe the least. And it was a heavy challenge and charge upon [illegible: 1 word] carnall Corinthians, Arist. Ethic. that had strife, divisions, and law-suits amongst them; Why doe ye not rather take wrong? why doe ye not suffer your selves to 1 Cor. 6. 7, 8. [illegible: 1 word] defrauded? Nay, you [illegible: 1 word] wrong, and defraud, and that your brethren. [illegible: 1 word] be not deceived, saith he, to wit, with vain hope of impunity, for Non [illegible: 1 word] mali est referre injuriam, [illegible: 1 word] inserre [illegible: 1 word]. God is the avenger of all such, as like the angry Bee, care not to [illegible: 1 word] another, though it be to the losse of their own lives. Besides that, in resisting evil, we give place to the devil, whom if by patience and forbearance we could resist, he would sly from us. We wrestle Ephes 6. 12. not against flesh and bloud (as we thinke we doe, when we conflict [illegible: 4 words] infirmissimorum bominum injurijs? Dum haec [illegible: 1 word] eminas project a frangamus, a diabolo [illegible: 1 word] Roloc. in locum. with men [illegible: 1 word] our selves, that have done us injury) but against [illegible: 1 word] and powers, &c. q. d. whiles we are basie in breaking those darts, that men shoot from afarre against us; we are oppressed by the devil nearer-hand us, Ephes. 4. 26. Here by the way, Magistrates must be admonished to take heed how they aggravate punishment upon a malefactour, out of private [illegible: 1 word]: Parents also and Masters, how they correct in a rage and fury. For although they be publike persons, yet to give correction in a [illegible: 1 word] mood, is to [illegible: 1 word] their heart, by way of revenge, it is a degree of resisting evil. The tyrant saith, [non-Latin text not transcribed], it is in my power to doe it; the good Governour saith, [non-Latin text not transcribed], it concerneth me to doe it, in point of duty, quoth a Philosopher. But whosoever shall smite thee on the right cheek] Socrates a Heathen, when [illegible: 1 word] had received a box on the ear, answered, WhatQuam [illegible: 1 word] est [illegible: 1 word] homines quando prodire debeant cum galea? an ill thing is it, that men cannot fore-[illegible: 1 word] when they should put on a helmet, before they go abroad? And when he was [illegible: 1 word] by another, If an Asse should kick me, said he, should I spurn him again? [illegible: 1 word] we have [illegible: 1 word], that [illegible: 1 word] to be [illegible: 1 word], lest they should seem to be Anabaptists, in taking two blows for one, will give two blows for one, yea for none, sometimes; it is but a word and a blow with them, as it was with Cain, Lamech, [illegible: 1 word], who said, The daies of mourning for my father are at hand, then I will [illegible: 3 words], [illegible: 1 word]. [illegible: 1 word] my brother Iacob. In which words he either threatneth his [illegible: 1 word] (as Luther thinketh) for blessing his brother, q. d. I will be the death of my brother, and so cause my father to [illegible: 1 word]: Or else he threatneth his brother (as most Interpreters sense it) after his fathers head is once laid, without any respect at all to his mother, whom he not so much as mentioneth. He took no great care, how she would take it: and his deferring till his fathers death, was more out of fear of a curse, then conscience of a duty. There are that read the words by way of a wish, Let the dayes of mourning for my father draw nigh, &c. And then it is a double [illegible: 1 word]. Sure we are, that as concerning his brother, he comforted himself, [illegible: 1 word] 42. purposing to kill him. He threatned him, saith the Septuagint, q. d. [non-Latin text not transcribed] I will sit upon his skirts, and be even with him. The nature of [non-Latin text not transcribed]. ungodly men is vindictive, and rejoicing in other mens [illegible: 1 word], (which is the devils disease) especially if provoked by any injury or indignity, as smiting on the cheek: But God will [illegible: 1 word] them on the cheek bone so hard, as that he will break the teeth of the ungodly; smite them in the hinder parts, where we use to whip Dixit [illegible: 2 words] cum ab [illegible: 2 words]. [illegible: 1 word]. [illegible: 1 word]. 3 7. froward children, and so put them to a perpetuall reproach. Neither only will he smite upon their loyns, but thorow them, yea he will crack their crowns, cleave their [illegible: 1 word], wound their hairy Psal. [illegible: 1 word]. 6. scalps, be their locks [illegible: 1 word] so bushy, their looks never so [illegible: 1 word] Deut. [illegible: 1 word]. 11. and terrible, that count it courage to turn again, and revenge,Lacones [illegible: 2 words] ad [illegible: 1 word]. which every Turk and Heathen, nay every bull and boar can doe. The Lamb of God gave his cheeks to the smiters, so did [illegible: 1 word] Psal. 68. 21. the meek, Iob the just, and Paul the patient; yet not so patient,Isa. 50. 6. but he could set forth his priviledge, when he was to be scourged,Joh. 18. 23. and clear his innocency [illegible: 1 word] meeknesse of wisedom: and so1 King. 22. 24. may we; yea, we may safely decline a likely danger, in some casesActs [illegible: 1 word] 2, 3. Job 16 10. especially, as our Saviour did.Apud [illegible: 1 word] serunt paucas [illegible: 1 word] tites esse, qued temere li [illegible: 6 words].

Verse 40. And if any man sue thee at the Law, and take away thy coat] Rather remit of thy right, and sit down by the losse, then suffer the trouble of a vexatious law-suit: Quiet is to be sought above [illegible: 1 word]: therefore Isaac removed his dwelling so oft, when the spitefull Philistims strove with him about the wells he had [illegible: 1 word]. Not but that we may take the benefit of the Law, and craveActs [illegible: 1 word]. [illegible: 1 word] the helpe of the Magistrate, for preventing or punishing of wrongActs [illegible: 1 word]. [illegible: 1 word]. [illegible: 2 words]: as Paul sent to the chief Captain, and appealed to [illegible: 1 word]. [illegible: 3 words], [illegible: 3 words], [illegible: 4 words], [illegible: 2 words] potest. Owen. [illegible: 1 word]. But this must be done, neither with a vindictive, nor a [illegible: 1 word] minde, as the manner is. Therefore after Who made [illegible: 1 word] Iudge? our Savionr presently addeth, Take heed of covetousnesse. He that complaineth of another to the Magistrate, must 1. Love his enemies. 2. Prosecute, with continuall respect, to Gods glory and the publike gnod. 3. Use the benefit of the law with charitySordida [illegible: 1 word] quidam baud [illegible: 1 word] quosdam [illegible: 2 words]: [illegible: 3 words] exercent. and mercy, without cruelty and extremity. 4. Use it as an utmost [illegible: 1 word], when it cannot otherwise be; lest strangers be filled with thy wealth, and thy labours be in the house of a Lawyer, and thou mourn at last (with Solomons fool) when thine estate is consumed upon him: there being but few such as Servius Sulpitius, of whom Tully reports, that he was not more a Lawyer then a Justicer, referring all things to moderation and equity, and not stirringColu ella Leguletorum [illegible: 4 words]. up suits, but composing them.

Verse 41. And whosoever shall compell thee to goe a mile,] Under colour of the Magistrates authority, which he abuseth; rather then by resisting thou shouldest revenge thy self, goe with himPhilip. 9. two miles, yea as farre as the shoes of the preparation of the Gospel [non-Latin text not transcribed], Persis [illegible: 1 word] quos bodie [illegible: 1 word] as [illegible: 1 word]. of peace can carry thee. In the course of a mans life many wrongs are to be put up, which whoso cannot frame to, let him make up his pack, and be gone out of the world: for here's no [illegible: 1 word] 6. being for him. Many pills are to be swallowed down whole, Qui [illegible: 3 words] vivere; ut Saul 1 Sam. 10 27. which, if we should chew them, would stick in our teeth, and prove very bitter. Patience is of cont nuall use to us at every turn: its as bread or salt, which we cannot make one good mealLevius fit patientiá [illegible: 1 word] corrigere est nesas. without. Its a cloak, to keep off all storms; a helmet, to bear off all blows; a paring-knife, that cuts the crosse lesse and lesse, till it comes to nothing. As there be two kindes of Antidotes against poison, viz. hot and cold: so against tribulation and temptation,Cedamus, leve sit [illegible: 2 words] fertur onus. praier and patience; the one, hot; the other, cold; the one, quenching; the other, quickning, Dan. 6. 20. The King Pondus [illegible: 3 words] inco [illegible: 1 word] fit. S. n. cried unto Daniel with a lamentable voice, verl. 21. Then Daniel talked with the King, &c. with a voice not distressed, as that of the King was; for as by faith he stopped the mouths of the lions: [illegible: 1 word]. 11. so by patience he possessed his own soul, l. uk. 21. 19. he became master of himself; which is the only true man-hood. So patience Jam. 1. 4. had her perfect work in Joseph: therefore he became, as St James hath it, perfect and entire, wanting nothing. Julius Caesar beholding the picture of [illegible: 1 word] in Hercules Temple at Gades, lamented that he had done no worthy exploit at those years, wherein [illegible: 1 word] had conquered the whole world. Joseph at thirty shewed more true vertue, valour, piety, patience, purity, pollicy, knowledge of secrets, skill in government, &c. then either of them. Giles of Brussels, a Dutch-Martyr, when the Act and [illegible: 1 word]. sol. 8. 1. Friers at any time did miscall him, he ever held his peace at such private injuries, insomuch that those blasphemers would say abroad, That he had a dumb devil in him. And Cassianus reporteth, that when a Christian was held captive of infidels, and [illegible: 1 word] with divers pains, and ignominious taunts, being demanded by way of scorn; Tell us what miracle thy Christ hath [illegible: 1 word]? he answered, He hath done what you see, that I am not moved at all the cruelties and contumelies you cast upon me. Godly people can bear wrongs best of any: and although corrupt nature in them bustles eftsoons and bestir it self, yet they soon club it down, they reason themselves patient, as David, and pray downPsal. 43. their distempers, as Paul. And albeit, with those two sonnes of2 Cor. 12. thunder, they could finde in their hearts to call for fire from heaven upon their adversaries, yet they'll doe nothing without leave. As they came to Christ, and said, Wilt thou that we command fire from heaven? &c. which when Christ disliked and denied,Luk. 9 54. they were soon satisfied. We must take up our crosses, and when God bids us yoke, he is the wisest man that yeelds his neck mostGal 6. 9 willingly. Our Saviour gave Judas his mouth to be kissed, whenGive such before they ask, Psal. 41. 1. he came to betray him, leaving us a patern of like equanimity and patience. [illegible: 4 words].

Verse 42. Give to him that asketh thee.] Yet with discretion, and choice of a sit object. Which having met with, be not wearyAug of well-doing; for in due season ye shall reap, if ye faint not. Rogers of love, [illegible: 1 word]. [illegible: 1 word]. Giving is compared to sowing, which, in good ground, is usually [illegible: 2 words] Christi est [illegible: 2 words]. [illegible: 4 words] est, se vel tum [illegible: 2 words], [illegible: 2 words]-[illegible: 1 word] aliquo munere prosequeretur. [illegible: 3 words]? with increase. Therefore a worthy Minister, upon occasion, asking his wife, whether there were any money in the house, she answered, that she knew but of one three-pence; well (saith he) we must go sowe, that is, give something to the poor, knowing that to be the way of bringing in, Prov. 11. 24, 25. Deut. 15. 10. The mercy of God crowns our beneficence with the blessing of store. Happy was the Sareptan that she was no niggard of her last handfull. The more we give, the more we have: it increaseth in the giving, as the loaves in our Saviours hands did. Never did a charitable act go away without the retribution of a blessing. How improvident therefore are we, that will not offer a Sacrifice ofNunquan [illegible: 8 words]. alms, when God sets up an altar before us? It were an excellent course, surely, if Christians now, as they of old at Corinth, would [illegible: 1 word] up weekly a part of their gettings for pious and charitable uses; and that men would abound in this work of the Lord, as knowing that their labour is not in vain in the Lord (I speak of them that are able, for we may not stretch beyond our staple, and In Basiliensi Concilio anno 1440 Amadeus [illegible: 1 word] dux uxoratus, & duos [illegible: 2 words] ad pontificatum [illegible: 1 word] [illegible: 1 word]. so spoil all.) We read of a Bishop of Lincoln, that never thought he had that thing, that he did not give. And of one Bishop of Rome (though that's a rare thing) that was so liberall to the poor, that when he was asked by certain Embassadours, whether he had any hunting-dogs to shew them, he answered, Yes. And bringing them to a great sort of poor people, whom he daily relieved at his table, These are the dogs (saith he) wherewith I hunt Hi sunt canes quos alo quotidie, quibus [illegible: 1 word] me [illegible: 1 word] glorian venaturum. after heaven. Bishop Hooper also, had his board of beggers. Twice I was (saith M. Fox) in his house in Worcester: where in his common-hall, I saw a table spread with good store of meat, and [illegible: 1 word] full of beggers and poor folk. And this was his daily custom. And when they were served and catechised, then he himself I am verò longè [illegible: 1 word]. Pauperibus sua dat gratis, nec munera curat [illegible: 1 word] papalis, quod modo [illegible: 1 word]. Hic [illegible: 2 words] legendo percipimus modo, &c. sate down to dinner, and not before. Queen Anne Bullin carried ever about her a certain little purse, out of which she was wont daily to scatter some alms to the needy: thinking no day well spent, wherein some man had not fared the better by some benefit at her hands. The Savoy, Bride-well, and another Hospitall, founded by King Edward the sixt, upon a Sermon of B. Ridleys, doe speak and testifie both [illegible: 1 word] tender heart, and his bountifull hand. Bonfinius relateth of Stephen King of Hungary (and the same thing is reported of Oswald King of England) that Act. and Mon. 1368 & 1534 his right-hand rotted not for a long time after he was dead. And well it might be so (saith he) that that hand should be keptSee his life by Sir Iohn Heyw. p. 170. from corruption, that never suffered any to beg, to hunger, to lie in captivity, or any other misery. But these, alas, are the last and worst daies, wherein love is waxen cold: Mens hearts areMeritò manus illa [illegible: 1 word] expers esse debuit, quae neminem mendicare, esurire, & in captivitate, [illegible: 2 words] miseria jacere, perpessa est. frozen, and their hands wither'd up. A great deal of mouthmercy there is, as in S. James his time, Goe thy waies and be fed, clothed, warmed: but with what? with a messe of words, a sute of words, a fire of words: these are good cheap: but a little handfull were better then a great many such mouth-fuls. We may now a daies wait for some good Samaritan to come and prove himself a neighbour: And after all complain, There is no mercy in the land. Mercifull men are taken away, the liberall Hos. 4. 1. man faileth from among the children of men. Elias lacketh hisIsa. 57. 1. Psal. 12. 1. [illegible: 1 word] of Sarepta, and Elisha the Shunamite. Paul cannot finde the Purpurisse, nor Peter the Currier. Abraham we have not, and Job we finde not. Captain Cornelius is a black-swan in this generation, that gave to him that asked, and from him that would borrow of him, turned not away, &c. And from him that would borrow of thee, turn not away.] Some are ashamed to beg and take alms, who yet, being [illegible: 1 word] with great necessity, could be glad to borrow. And a [illegible: 1 word] kindenesse it might be, to lend them a bigger summe, then to give them a lesser. Here therefore a good man is mercifull and [illegible: 1 word] 112. [illegible: 1 word], he will lend, looking for nothing again: not looking that a poor neighbour should earn it out, or doe as much for him [illegible: 1 word] other way. Nay, we ought not in this case so to look for our own again, as that that be the chief thing we aim at, but to obey Christ, and to doe a poor man a pleasure. And what if the wicked borroweth, [illegible: 1 word]. 37. 21. and paieth not again: let not others fare the worse for their fault. The godly make great conscience of paying that they owe, as the sonne of the Prophets that was so sorry for the [illegible: 1 word] 2 King. 6. 5. of the axe, Alas, master, it was but borrowed. And Elisha [illegible: 1 word] the widow first pay her debts with her oil, and then live of the [illegible: 1 word]. Now from such borrowers turn not away: plead not excuse, [illegible: 1 word] not [illegible: 1 word] when it is in thy hand to help them presently. He [illegible: 1 word] Prov. 28. [illegible: 1 word]. hideth his [illegible: 1 word] (in this case) shall have many a curse. Not [illegible: 1 word] [illegible: 1 word] 6. 9. with Mark 3. [illegible: 1 word]. doe good (in this kinde) is to doe hurt; not to save a life, or [illegible: 1 word] a poor mans declining estate, is to destroy it. Carnall [illegible: 1 word] will here stand up and plead, as Nabal did, Shall I take my [illegible: 1 word] 1 [illegible: 1 word]. 25 11. and my fl sh, that I have provided for my shearers, and give it [illegible: 1 word] strangers? So, [illegible: 1 word] I take my money or my means, which I have provided for my children, and give it or lend it to such and such? Here then you must silence your reason and exalt your faith. Consider how great an honour it is to be Almoner to the King of heaven; that by [illegible: 1 word] out upon such, you lay hold upon eternall life; [non-Latin text not transcribed]. that the Apostle, 2 Cor. 8. 2. setteth [illegible: 1 word] liberality by a word [illegible: 1 word] signifieth simplicity, in opposition to that crafty wilinesse, that is in the covetous, to defend themselves from the danger (as they think) of liberality: that, the liberall man deviseth [illegible: 1 word] 1 Cor. 6. 18. things, and by liberall things he shall stand: When a man would thinke he should fall rather, he takes a right [illegible: 1 word] to stand and thrive: He laies up for himself a sure foundation.

Verse 43. Thou shalt love thy neighbour, and hate thine [illegible: 1 word].] This later they drew, as an inference from the former, [illegible: 1 word] the rule of contraries. But Logick being the rule of reason, [illegible: 1 word] now is corrupt, is it self in some respect corrupt also. Sure we are, be it what Logick it will, it is but carnall Divinity. Sutable it is to Consu'e [illegible: 1 word] Logic. lib. 3 cap 2 p 5. 0. [illegible: 1 word] nature, but so much the more suspicious. The Pharisees taught [illegible: 1 word], and were applauded. The Papists also little better (for the [illegible: 1 word] are fled and hid in the Papists, as one saith the ancient [illegible: 1 word] are in the Monks) they teach, that in two cases only we [illegible: 1 word] bound to help our enemies, in the case of extremity, and of [illegible: 1 word]. For other things, to love them, to pray for them, or do them good in other cases, it's but a counsell our Saviour gives, and [illegible: 1 word] commandment. If men can doe it, its well; but if they cannot, [illegible: 1 word] not required. Thus say they, But what saith Christ the Lawmaker, and so the truest Interpreter thereof?

Verse 44. But I say unto you, Love your enemies] A hard task, [illegible: 1 word] must needs say, but hard or not hard, it must be done, be it never [illegible: 1 word] contrary to our foul nature, and former practice: The spirit [illegible: 1 word]. 4. 5, 6. [illegible: 1 word] is in us lusteth after envy, but the Scripture teacheth better [illegible: 1 word]. And what are those? To go no further then the present [illegible: 1 word]; 1. Love your enemies, for the inside, be tenderly affected [illegible: 1 word] them, as heartily wishing their good every way; being [non-Latin text not transcribed]. glad of their welfare, and grieved when it falls out otherwise: [illegible: 1 word] 35. [illegible: 1 word]. Thus David was a sorrowfull man when his enemies were in affliction, and put on sackcloth. 2. Seal up our love to them by all good expressions; which are here referred to these three heads. 1. Blesse them, that is, speak kindly to them and of them, let them [non-Latin text not transcribed]. [illegible: 1 word] your good word. 2. Doe good, that is, be ready to help them and [illegible: 1 word] them, at all assayes. 3. Pray for them, that God would pardon their sins, and turn their hearts. This is our Saviours precept, and this was his practice. He melted over Jerusalem (the [illegible: 1 word] house of his Saints and himself) and was grieved at the hardnesse of their hearts. Next (for words) he called Judas, Friend, not devil; and prayed, Father, forgive them. And (forMark. 6. 5. deeds) he not only not called for fire from heaven, or legions of Angels against them; but did them all good for bodies and souls; for he healed Malchus ear, washt Judas his feet, &c. like that good Samaritan, he was at pains and cost with them, instructing them2 Tim. 2. 25, 26. with patience, and proving if at any time he might pull them out of the snare of the devil, by whom they were taken alive at his pleasure: [non-Latin text not transcribed], [illegible: 1 word] alive, and in [illegible: 1 word] by that [illegible: 1 word] [illegible: 1 word]. Which also he did. For he converted the thief on the crosse (who at first had reviled him,) and graciously received those three thousand souls that had embrued their villanous hands in his innocent bloud, Acts 2. Thus our Saviour, full of grace and truth. And of his fullnesse (of redundancy, of his over-measure) we [illegible: 1 word] [illegible: 1 word]. 1. 16. all received, and grace for grace, as the childe receiveth from [illegible: 1 word] father limme for limme, part for part, &c. He is the father [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. eternity, and all his children, in all ages of the Church, have [illegible: 1 word] him (somewhat) in this sweet property. Abraham [illegible: 1 word] his nephew Lot, that had dealt so discourteously [illegible: 1 word] him. [illegible: 1 word] [illegible: 1 word] the wrong done him by Abimelech and his servants, and forgiveth and feasteth them. Absolom inviteth [illegible: 1 word] to a [illegible: 1 word], and Alexander, Philotus, to kill them thereat: but [illegible: 1 word] I [illegible: 1 word] doth it, to shew there was no grudge, or purpose of [illegible: 1 word] Jacob was faithfull to Laban, who changed his wages [illegible: 2 words] times and ever for [illegible: 1 word] worse. Ioseph entertained his [illegible: 2 words] at his house. And whereas their guilty hearts [illegible: 1 word] them, that he [illegible: 1 word] himself upon them thereby, he feasted them [illegible: 1 word] purpose to be reconciled unto them: As the Romanes had [illegible: 1 word] [non-Latin text not transcribed], to the which were invited none but kinfolks to [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. love, and to [illegible: 1 word] reconciliation, if there had been any breach. [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. to [illegible: 1 word] forward. Moses stands up in the gap for them that [illegible: 1 word] so [illegible: 2 words] him. [illegible: 1 word] marcheth all night, and fighteth [illegible: 1 word] day for the [illegible: 1 word] that had deceived him. Samuel [illegible: 1 word] (and God forbid he should doe otherwise) for an ungratefull people, that had rejected him. David put on sackcloth, he wept and [illegible: 1 word], when his enemies were afflicted; he spared Sauls life, and [illegible: 1 word] Shimeis, when Abishais fingers even itched to be [illegible: 1 word] See [illegible: 1 word] 7 5. [illegible: 1 word] their heads. [illegible: 1 word] set bread and water before the [illegible: 1 word] that came to [illegible: 1 word] him: and provided a table for them, [illegible: 1 line]. that had provided a grave for him. The Disciples were [illegible: 1 word] of the salvation of the [illegible: 1 word] that had accused them, at the same time, to our Saviour, Mat. 15. 12. St Stephen prayes beartily for his [illegible: 1 word], and prevailed (as S. Austin thinketh) for Pauls conversion: And being reviled ([illegible: 1 word] he) we [illegible: 1 word], being defamed [illegible: 1 word] pray. Doe my Lord of Canterbury a shrewd turn, und then [illegible: 1 word] 1 [illegible: 1 word]. 4 [illegible: 1 word] [illegible: 1 word] and [illegible: 2 words] [illegible: 1 word]. may be sure to have him your friend while he liveth: This [illegible: 1 word] grown to a common proverb concerning Archbishop [illegible: 1 word]. And Lawrence [illegible: 1 word] the Martyr, being sent to prison by [illegible: 1 word] Gardner, Bishop of Winchester (who [illegible: 1 word], Carry away this [illegible: 1 word], &c.) praised God for a place of rest and quiet, [illegible: 1 word] [illegible: 1 word]. 13, 8. to pray for the Bishops conversion.

Verse 45. That [illegible: 1 word] may be the children of your father] That ye may appear to be, and well approve your selves to be the sons of [illegible: 1 word]. 3. 15. God without rebuke amidst a perverse and crooked nation: Whilest [illegible: 1 word] resemble him, not in outward lineaments only, as an image doth man, but in nature and disposition, as a childe doth his father. Now God to make known his power and patience, endureth with much [illegible: 1 word]-suffering the vessels of wrath, fitted to destruction: such [illegible: 1 word] Rom. 9. 22. devils, as march up and down the earth with heart and hands,Exod. 34 2. [illegible: 1 word] full as hell with all manner of mischief, lewdnesse and rebellion. [illegible: 1 word] doth he [illegible: 1 word] with them only, but gives them the Gospel [illegible: 1 word] call them to repentance, and strives with them by his Spirit, [illegible: 1 word] they desperatly resist, yea despite, hardning their hearts [illegible: 1 word] the nether milstone, [illegible: 1 word] to be reformed, hating to be [illegible: 1 word];Neh. 9. till at length they [illegible: 1 word] all passive power also, of escaping theAct; 7. [illegible: 2 words] hell, [illegible: 1 word] is a conformity to the very devils. This his dealing with rebels and reprobates. Neither so only; but, [illegible: 1 word] he might make known the riches of his glory on the vessels [illegible: 2 words], which he had before prepared to glory; He loved hisRom. 9. 23. [illegible: 1 word] not [illegible: 2 words], nay [illegible: 1 word]; and effectually called them, [illegible: 1 word] only not deserving, but not so much as [illegible: 1 word] it. For when Rom. 5 10. [illegible: 1 word] were [illegible: 1 word], we were reconciled to God by the death of his [illegible: 1 word]. God so loved the world, the wicked and wayward world, [illegible: 2 words] sent his only be gotten Son, &c. Now, Qui [illegible: 2 words] [illegible: 1 word]. de [illegible: 1 word]. immisit spiritum, promisit [illegible: 1 word], quid [illegible: 1 word] tibi [illegible: 1 word] est? He that [illegible: 1 word] thee his son, imparted unto thēe of his Nihil tandem [illegible: 1 word] negasse [illegible: 1 word] est qui a l [illegible: 1 word] hort [illegible: 1 word] esum. [illegible: 1 word]. [illegible: 1 word], promised thee his favour, What will he deny thee? how shall [illegible: 2 words] with his Son give thee all things also? Rom. 8 Oh let his [illegible: 1 word] be our patern, his [illegible: 1 word] our precedent, to love and [illegible: 1 word] kindnesse to our greatest enemies. So shall we force a [illegible: 1 word], if not from the mouthes, yet, at least, the consciences of all, [illegible: 1 word] the worst, that we are born of God, and doe love him better [illegible: 1 word] our selves, when to please him, we can so much crosse our selves [illegible: 1 word] the practice of this most difficult duty. For he maketh his sunne to arise on the evil] A sweet mercy, [illegible: 1 word] not prized, because ordinary: as Manna was counted a light [illegible: 1 word], because lightly come by. But should we be left in [illegible: 2 words], as were the AEgyptians, for three daies together, so that [illegible: 1 word] man stirred off the stool he sate on, this common benefit would [illegible: 1 word] better set by. The sunne, is (as it were) a [illegible: 1 word] whereinto theGen. 1. [illegible: 1 word] gathered the light, which, till then, was scattered in the whole [illegible: 1 word] of the heavens. This David beheld with admiration, Psal. 8. [illegible: 1 word] with adoration, as those Idolaters that worshipped [illegible: 1 word] QueenJer 44. of heaven (not so Iob, Chap. 31. 26.) Truly (saith Solomon) the light is sweet, and a pleasant thing it is for the eyes to behold the [illegible: 1 word] 11. 6. sun: and S. Chrysostom wondreth at this, that whereas all [illegible: 1 word] naturally ascendeth, God hath turned the beams of the Sun [illegible: 1 word] [illegible: 5 words]. the earth, made the light thereof to stream downwards. It is [illegible: 1 word] [illegible: 1 line] our sakes and service doubtlesse: whence also the Sun hath [illegible: 1 word] name in the Hebrew tongue (Shemesh) a servant, as being the servant generall of man-kinde; whiles he shines indifferently [illegible: 1 word] the evil and the good, and to both imparteth light and heat. And his rain to fall] Not only upon flowers and fruit-[illegible: 1 word], [illegible: 1 line]. but also upon the briars and brambles of the wildernesse. [illegible: 1 word] bottles of rain, the clouds, are vessels (saith one) as thin as the liquor which is contained in them: there they hang and [illegible: 1 word] though weighty with their burden: but how they are upheld, [illegible: 1 word] why they fall here and now, we know not, and wonder. This [illegible: 1 word] know (and may well wonder) that God maketh his Sun to shine, and his rain to fall on the evil and unjust also. What so great [illegible: 1 word] is it then, if we light up our candle to such, or let down our [illegible: 1 word] that they may drinke? This is our Saviours inference here. TheD [illegible: 1 word]. dew, we [illegible: 1 word], falleth as well upon the dayes-eye, and thistle, as upon [illegible: 2 words] 551. [illegible: 3 words] & [illegible: 5 words], [illegible: 2 words] con [illegible: 2 words], [illegible: 1 word], &. the rose and violet. On the just, and on the unjust] Those whom S. Matthew [illegible: 1 word] unjust, S. Luke calleth [illegible: 1 word]. Ingratitude is an [illegible: 1 word] degree of injustice. God is content we have the benefit of his creatures and comforts, so he may have the praise of them. This is [illegible: 1 word] the rent he looks for, and this he stands upon; he indents with [illegible: 1 word] for it, Psal. 50. 15. and Gods servants, knowing how he expects [illegible: 1 word]. lib 2. de [illegible: 1 word]. cap 21. [illegible: 5 words]. [illegible: 1 word]. and accepts it, doe usually oblige themselves to it, as that which pleaseth him better then an oxe that hath horns and hoofs: And they have been carefull to return it, as the solid bodies that reflect the heat they receive from the Sun-beams, upon the Sun again. But most men are like the Moon, which the fuller it is of light, theLuk. 6 [illegible: 1 word]. [illegible: 1 word] it gets off the Sun from whom it receiveth light: Like [illegible: 1 word] 69 31. springs of water, that are coldest, when the Sun shineth hottest upon them: Like the Thracian flint, that burns with water, is [illegible: 1 word] with oyl: or the dead sea, that swalloweth the silver streams of [illegible: 1 word] [illegible: 1 word], and yet grows thereby neither greater nor sweeter. Doe ye thus requite the Lord, O ye foolish people and [illegible: 1 word]. [illegible: 1 word]. 6. unwise? Doe ye thus rob him of his praise, and so run away with his rent? Is this the best return we make him for his [illegible: 1 word] [illegible: 2 words] and miraculous deliverances? Out upon our unthankfullnesse and unrighteous dealing! that can devour Gods blessings as beasts doe their prey; swallow them as. swine their [illegible: 1 word]; bury them as the barren earth the seed; use them as homely as Rachel did her fathers gods; yea abuse them to his dishonour; as if he had hired us to be wicked; and fight against him with his own weapons, as Iehu did against [illegible: 1 word] with his own men, as David against Goliah with his own sword, as Benhadad against Ahab with that life that he had given him. This injurious usage at the hands of the sons of men, was that, that caused God to make a world, and unmake it again, to promise them 120 years respite, [illegible: 1 word] to repent him, so that he cut them short 20 years of the [illegible: 1 word] number; yea to perform the promised [illegible: 1 word], and to repent [illegible: 1 word] of it when he hath done, as Divid did of the kindnesse he had [illegible: 1 word] unworthy Nabal. Will not God take his own from such,1 Sam. 15 21. [illegible: 1 word] be gone, Hos. 3. 9? turn their glory into [illegible: 1 word], Hos 4. 7? [illegible: 1 word] their blessings, Mal. 2 2? [illegible: 1 word] them after he hath done them good, losh. 24. 20? [illegible: 1 word] them to serve their enemies in the want of all things, that would not serve so good a Master in the [illegible: 1 word] of all things, Deut. 28. 47? What [illegible: 1 word] a Prince doe, [illegible: 1 word] take a sword from a rebell? what should a mother doe, but [illegible: 1 word] away the meat from the childe, that [illegible: 1 word] it? And what [illegible: 1 word] the [illegible: 1 word] and just Lord doe [illegible: 1 word], then [illegible: 1 word] off the meat from the monthes, and take away his corn and his wine, his wool and his [illegible: 1 word] from such as not only not own him to it, but go after other [illegible: 1 word] hearts with it, paying their rents to a wrong [illegible: 1 word]? [illegible: 1 word] suos. [illegible: 1 word] 2. 5. Thus he dealt by his [illegible: 1 word] vineyard, Isa. 5. 5. by the unprofitable servant, [illegible: 1 word]. 25 28. by the foolish [illegible: 1 word] (for as the Chronicler speaketh of [illegible: 1 word] Thomas Moore, I know not whether E [illegible: 2 words] [non-Latin text not transcribed] [illegible: 1 word] 1. 28. to call them, [illegible: 1 word] wise-men, or wise foolish men) that imprisoned the truth in [illegible: 1 word], and made not the best of that little light they had: God not only made fools of them, but dilivered them up to a reprobate sense, and only for their unthankfullnes, which is robbing God of his [illegible: 1 word]. O therefore what will become of us, that so [illegible: 2 words] to his daily dishonor, our health, wealth, wit, prosperity, plenty, peace, friends, means, marriage, day, might, all comforts and creatures, our times, our talents, yea the very Scriptures, the Gospel of truth, the rich offers of grace, and our golden opportunities? Is not [illegible: 2 words] ned by many into a [illegible: 1 word] formality, and policie? our ancient fervour and forwardnesse, into a generall [illegible: 1 word] and unzealousnesse? And (besides the love of many waxen cold) doth not iniquity abound in every quarter and corner of the land? which therefore even groaneth under [illegible: 1 word] burden, and longeth for a vomit to spue us [illegible: 1 word], as the most unthankfull and unworthy people that ever Gods Sun shone upon, and Gods rain fell upon (the Sun of Christs Gospel especially, and the rain of his grace) so fair and so long together? If there be any [illegible: 1 word] sin in the world, it is ingratitude, said that [illegible: 1 word] [illegible: 5 words], [illegible: 3 words] Q. Elizabeth in a [illegible: 1 word] to Henry 4. King of France. The very Heathens judged it to be the epitome of a levil: Call me unthankfull, saith one, you call me all that naught is. Lycurgus would [illegible: 10 words]. make no law against it, because he thought no man would fall so far below reason, as not thankfully to acknowledge a benefit. Thus nature it self abhorres ingratitude; which therefore carrieth so [illegible: 4 words] inter [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word] [illegible: 1 word]. 44. 4 much the more detestation, as it is more odious even to them that have blotted out the image of God. Some vices are such as nature smileth upon, though frowned at by divine Justice: Not so this. Where fore have ye rewarded evil for good? Gen. 44. 4.

Verse 46. For if ye love them that love you, what reward have you?] The Greek and Latine word (say the Rhemists) signifieth On Mat. 5. 12. very wages or hire due for worke; and so presupposeth a meritorious deed. But what will they say to S. Luke, who calleth that [non-Latin text not transcribed], or grace, which S. Matthew here called [non-Latin text not transcribed], a reward? It is a reward, but of meer grace (see Rom. 4) that God will give to [illegible: 1 word], sed [illegible: 1 word] [illegible: 1 word] in Mat. 6. them that love their enemies. If thine enemy be hungry, feed him, &c. For thou shalt heap coales of fire upon his head, and the Lord shall reward thee, saith Solomon, Prov. 25. 21, 22. A [illegible: 2 words], and all little enough; 1. Thou shalt heap coals on [illegible: 1 word] head, those coales are (as Austin interprets it) urentes [illegible: 1 word] gemitus, the scorching sighs of true repentance: q. d. Thou shalt melt these hardest metals, (as many of the Martyrs did their persecutours) thou shalt meeken their rancour, overcome their [illegible: 1 word], cause them to turn short again upon themselves, and, upon sight of their sin, shame themselves, and justifie thee, as Saul did David. 2. The Lord shall reward thee. (And all his [illegible: 1 word] are more then bountifull) yet not of merit (for what proportion betwixt the work and wages? but first of mercy. Reward and mercy are joyned together in the second Commandment, and Psal. 62. 12. Secondly, of promise, for our encouragement,) [illegible: 1 word] our labour is not in vain in the Lord. Briefly, it is called a reward, not properly, but by similitude, because it is given after the worke done. Next, it is a reward, not legall, but evangelicall; promised in mercy, and in like mercy performed. Whence it is also called the reward of inheritance. Now an inheritance is not merited, butCol. 3. 24. freely descendeth on sonnes, because they are sonnes. Let no sonne say, with profane Esau, What is this birth-right to me? or with the prodigall in the Gospel, Give me here the portion that belongeth unto me (such are those that love their friends only, here they have love for love, and that's all they are to look for) but look up to the recompence of reward, with Moses; and answer as Naboth, God forbid that I should so farre gratifie the devil and mine own evil heart, as to part with my patrimony, my hope of reward, for a little revenge or whatsoever coyn, bearing Satans superscription.

Verse 47. What doe ye more then others?] Singular things are expected and required of such as have received singular grace and mercy. As to be eminent in good works, to get above others,. to [non-Latin text not transcribed] l it. 3 14. [illegible: 1 word] our feet where other mens heads are. The way of the righteous [illegible: 1 word] on high, saith Solomon: he goes an higher way to worke thenEphes. 5. 15. [non-Latin text not transcribed]. ordinary, and walkes [non-Latin text not transcribed], accurately, exactly: he gets even to the very top of godlinesse, as the word importeth. He knows that more then the common stint is required of him, and that he must doe that, that the world will never doe: as to be hot in religion, Rev. 3. 16, The carnal Gospeller saith, Religiosum oportet esse, non Gellius. religentem, It is fit to be Religious, but not so consciencious. So, to be zealous of good works, Tit. 2. 14. but with discretion, saith the [illegible: 1 word]. The King of Navarre told Beza, he would launchPelago [illegible: 1 word] non ita commissurus [illegible: 1 word], quin quando liberet, pedem referre posset. no further into the sea, then he might be sure to return safe to the haven. Though he shewed some countenance to religion, yet he would be sure to save himself. So, to abound in Gods work; to have a heart full of goodnesse, as those Romanes, Chap. 15. 14. a life full of good works, as Tabitha, Acts 9. 33. But this is to be Eccles. 7. 16. Cicero. wise overmuch, saith the flesh. Philosophandum, sed paucis. What need this waste? said Judas. It is too much for you to go up to Jerusalem, to worship, said [illegible: 1 word] to the people: take a shorter cut rather to the golden calves. They are idle, they are idle, said Pharaoh of Gods busiest servants. So, God would have his to walke precisely. This the mad world mocks at: To pluck outEphes. 5. 15. their right eyes: this is a hard saying, saith the sensualist: To offerMat. 5. 29. violence to Gods Kingdom; Fair and softly goes farre; and its good keeping on the warm side of the hedge, saith the Polititian: to [illegible: 1 word] Gods [illegible: 1 word] as the apple of thine eyes; [illegible: 1 word] how few are [illegible: 1 word] that will not break the hedge of any Commandment, so they may [illegible: 1 word] a peece of foul way? Lastly, To love an enemy, doe good to them that hate us, & c. But this seems, to the most, [illegible: 1 word] and impossible. What? love those that [illegible: 1 word] and [illegible: 1 word] them? [illegible: 1 word] daily rage and rail at them, with such [illegible: 1 word], as if they [illegible: 1 word] been as far as hell, for every word that [illegible: 1 word] cut of their mouthes against them, &c? Love this man? Nay [illegible: 1 word] love the [illegible: 1 word] himself. They will rather die a thousand deaths, then endure such a one: If they could love him, yet they would not. They are prime Christians in these mens opinions, that [illegible: 1 word] to Sauls measure, I will doe thee no hurt, my son David: If they passe him by, when he is in their power, as the Priest and the [illegible: 1 word] did the wounded man: if they fall not [illegible: 1 word] upon him [illegible: 2 words], and retaliate injuries, they have gone farre and [illegible: 2 words]: and such a measure of charity, they hold little [illegible: 1 word] then [illegible: 1 word], [illegible: 1 word] here attainable. This is the voice and guise of [illegible: 1 word] and [illegible: 1 word]. The spirit that is in us lusteth to envy, and prompteth us to [illegible: 1 word] taunt with taunt, suit with suit, blow with blow, and holds them fools that doe not. But this is the wisedom from beneath, and is earthly, sensuall, devillish: whereas that [illegible: 1 word]. 3. 1. [illegible: 1 word]. from above, is first pure, and then peaceable, (well assured of pardon of sinne, and peace [illegible: 1 word] God, and thence) gentle or equable [non-Latin text not transcribed] to men, and easily perswaded, full of mercy (to an offending brother) and good fruits, (friendly expressions,) without wrangling [non-Latin text not transcribed] or lawing, and without hypocrisie: such as can be heartily reconciled, and love again without dissimulation, not in word, and in Rom. 12 9. 1 Joh. 3 [illegible: 1 word]. tongue, but in deed and in truth. Not covering a pot-sheard with silver drosse, a wicked heart with burning lips. Seven abominations Prov. 16. 23, 24, 25, 20. are in such a heart, and his wickednesse shall be shewed before the whole Congregation, as Absoloms usage of Amnon. A godly man carries neither cruell hatred, a desire to hurt whom he hates, as Esau; nor simple hatred, where there is no desire to hurt,Prov. 19. [illegible: 1 word]. & 14. 20. but a disdain to help: he forgives not only, but forgets, as Joseph, Gen. 50. 20. (For injuries remembred are hardly remitted.) And although he loves not his enemies sinnes, yet he doth their persons: striving to seal up his love, by all loving usage, both in word and deed. And herein he doth more then others; that which is singular, and in the worlds account, seraphicall: that which (in truth) is extraordinary, and above vulgar possibility, it is an high point of Christian perfection: and let as many as are perfect, be thus minded. Benaiah was honourable among thirty, but he attained not to the first three. A naturall man may be renowned for his patience and benificence; but the childe of God must herein go before all the wicked men in the world, and strive to be conformed to the first three, the blessed Trinity.

Verse [illegible: 1 word]. Be ye therefore perfect, even as your father, &c.] TheM. Harris on Mat. 5. 9. childe (saith one) is the father multiplied, the father of a second edition. Of Constantines sonnes Eusebius reporteth, that they [non-Latin text not transcribed] Euseb. put on their fathers fashions, and did exactly resemble him. And of Irenaeus, the same [illegible: 1 word] telleth us, that he expressed to the life the learning and vertues of his master Polycarp. It were happy for us (and we must labour it) if we could passe into the likenesse of the [illegible: 1 word] patern. Our [illegible: 1 word] bonum consists in communion [illegible: 2 words], and conformity to him; in keeping inward peace with God, that he abhor us not because of the provoking of his sons and of his daughters, [illegible: 1 word]. 33. 19. and in seeking and keeping (as much as may be) peace with all men, and holinesse; purifying our [illegible: 1 word] as he is [illegible: 1 word] (in quality, though we cannot in an equality)1 Joh. 3. 3. [illegible: 1 word] the love of every [illegible: 1 word] (the ground of all our wranglings, I am. 4. 1.) but especially from the passions and perturbations of the heart; possessing our selves in patience. For if patience have her [illegible: 1 word] worke, we shall be perfect and [illegible: 1 word], wanting nothing.Jam. 1. 4. For ([illegible: 1 word]) St Luke hath it, Be mercifull, &c. Cap. 6. 37.

Seeing the multitudes The great numbers that came to attend on his ministry. The substance of this discourse is recorded in the sixth chapter of Luke. It is commonly called the sermon on the mount. It is not improbable that it was repeated, in substance, on different occasions, and to different people. At those times, parts of it might have been omitted, and Luke may have recorded it as it was pronounced on one of these occasions. Lk 6:17-20.

Went up into a mountain. This mountain, or hill, was somewhere in the vicinity of Capernaum, but where precisely is not mentioned. He ascended the hill, doubtless, because it was more convenient to address the multitude from an eminence, than on the same level with them. A hill or mountain is still shown a short distance to the northwest of the ancient site of Capernaum, which tradition reports to have been the place where this sermon was delivered, and which is called on the maps the Mount of Beatitudes. But there is no positive evidence that this is the place where this discourse was uttered.

And when he was set. This was the common mode of teaching among the Jews, Lk 4:20, 5:3, Jn 8:2, Acts 13:14, 16:13.

His disciples came. The word disciples means learners; those who are taught. Here it is put for those who attended on the ministry of Jesus, and does not imply that they were all Christians. See Jn 6:66.

Blessed are the poor in spirit. The word blessed means happy, referring to that which produces felicity, from whatever quarter it may come.

Poor in spirit. Luke says simply, blessed are THE poor. It has been disputed whether Christ meant the poor in reference to the things of this life, or the humble. The gospel is said to be preached to the poor, Lk 4:18, Mt 11:5. It was predicted that the Messiah should preach to the poor, Is 61:1. It is said that they have peculiar facilities for being saved, Mt 19:23, Lk 18:24. The state of such persons is therefore comparatively blessed, or happy. Riches produce care, anxiety, and dangers, and not the least is the danger of losing heaven by them. To be poor in spirit is to have a humble opinion of ourselves; to be sensible that we are sinners, and have no righteousness of our own; to be willing to be saved only by the rich grace and mercy of God; to be willing to be where God places us, to bear what he lays on us, to go where he bids us, and to die when he commands; to be willing to be in his hands, and to feel that we deserve no favour from him. It is opposed to pride, and vanity, and ambition. Such are happy:

(1.) Because there is more real enjoyment in thinking of ourselves as we are, than in being filled with pride and vanity.

(2.) Because such Jesus chooses to bless, and on them he confers his favours here.

(3.) Because theirs will be the kingdom of heaven hereafter. It is remarkable that Jesus began his ministry in this manner, so unlike all others. Other teachers had taught that happiness was to be found in honour, or riches, or splendour, or sensual pleasure. Jesus overlooked all those things, and fixed his eye on the poor, and the humble, and said that happiness was to be found in the lowly vale of poverty, more than in the pomp and splendours of life.

Their's is the kingdom of heaven. That is, either they have peculiar facilities for entering the kingdom of heaven, and of becoming Christians here, or they shall enter heaven hereafter. Both these ideas are probably included. A state of poverty--a state where we are despised or unhonoured by men--is a state where men are most ready to seek the comforts of religion here, or a home in the heavens hereafter. Mt 2:2.

(w) "???????" Isa 57:15, 66:2 (x) "poor in spirit" Jas 2:5

Blessed are they that mourn. This is capable of two meanings: either that those are blessed who are afflicted with the loss of friends or possessions; or that they who mourn over sin are blessed. As Christ came to preach repentance, to induce men to mourn over their sins, and to forsake them, it is probable that he had the latter particularly in view, 2Cor 7:10. At the same time, it is true that the gospel only can give true comfort to those in affliction, Is 61:1-3, Lk 4:18. Other sources of consolation do not reach the deep sorrows of the soul. They may blunt the sensibilities of the mind; they may produce a sullen and reluctant submission to what we cannot help; but they do not point to the true source of comfort. In the God of mercy only; in the Saviour; in the peace that flows from the hope of a better world, and there only, is there comfort, 2Cor 3:17,18, 5:1. Those that mourn thus shall be comforted. So those that grieve over sin; that sorrow that they have committed it, and are afflicted and wounded that they have offended God, shall find comfort in the gospel. Through the merciful Saviour those sins may be forgiven. In him the weary and heavy-laden soul shall find peace, (Mt 11:28-30;) and the presence of the Comforter, the Holy Ghost, shall sustain us here, (Jn 14:26,27) and in heaven all tears shall be wiped away, Rev 21:4.

(y) "mourn" Is 61:3, Eze 7:16 (z) "for they shall be comforted" Jn 16:20, 2Cor 1:7

The meek. Meekness is patience in the reception of injuries. It is neither meanness, nor a surrender of our rights, nor cowardice; but it is the opposite of sudden anger, of malice, of long-harboured vengeance. Christ insisted on his right when he said, "If I have done evil, bear witness of the evil; but if well, why smitest thou me?"

Jn 18:23. Paul asserted his right when he said, "They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily; nay, verily, but let them come themselves, and fetch us out,"

Acts 16:37. And yet Christ was the very model of meekness. It was one of his characteristics, "I am meek," Mt 11:29. So of Paul. No man endured more, and more patiently, than he. Yet they were not passionate. They bore it patiently. They did not harbour malice. They did not press their rights through thick and thin, and trample down the rights of others to secure their own.

Meekness is the reception of injuries with a belief that God will vindicate us. "Vengeance is mine; I will repay, saith the Lord," Rom 12:19. It little becomes us to take his place, and to do what he has a right to do, and what he has promised to do.

Meekness produces peace. It is proof of true greatness of soul. It comes from a heart too great to be moved by little insults. It looks upon those who offer them with pity. He that is constantly ruffled, that suffers every little insult or injury to throw him off his guard, and to raise a storm of passion within, is at the mercy of every mortal that chooses to disturb him. He is like the troubled sea that cannot rest, whose waters cast up mire and dirt.

They shall inherit the earth. This might have been translated the land. It is probable that here is a reference to the manner in which the Jews commonly expressed themselves to denote any great blessing. It was promised to them that they should inherit the land of Canaan. For a long time the patriarchs looked forward to this, Gen 15:7,8, Ex 32:13. They regarded it as a great blessing, It was so spoken of in the journey in the wilderness; and their hopes were crowned when they took possession of the promised land, De 1:38, 16:20. In the time of our Saviour they were in the constant habit of using the Old Testament, where this promise perpetually occurs, and they used it as a proverbial expression to denote any great blessing, perhaps as the sum of all blessings, Ps 37:20, Is 60:21. Our Saviour used it in this sense; and meant to say, not that the meek should own great property or have many lands, but that they should possess peculiar blessings. The Jews also considered the land of Canaan as a type of heaven, and of the blessings under the Messiah. To inherit the land became, therefore, an expression denoting those blessings. When our Saviour promises it here, he means that the meek shall be received into his kingdom, and partake of its blessings here, and of the glories of the heavenly Canaan hereafter. The value of meekness, even in regard to worldly property and success in life, is often exhibited in the Scriptures, Prov 22:24,25, 15:1, 25:8, 15. It is also seen in common life that a meek, patient, mild man, is the most prospered. An impatient and quarrelsome man raises up enemies; often loses property in lawsuits; spends his time in disputes and broils, rather than in sober, honest industry; and is harassed, vexed, and unsuccessful in all that he does. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come"

1Timm 4:8, 6:3-6,

(a) "shall inherit the earth" Ps 37:11

Blessed are they that hunger, etc. Hunger and thirst, here, are expressive of strong desire. Nothing would better express the strong desire which we ought to feel to obtain righteousness, than hunger and thirst. No wants are so keen, none so imperiously demand supply as these. They occur daily; and when long continued, as in case of those shipwrecked, and doomed to wander months or years over burning sands, with scarcely any drink or food, nothing is more distressing. An ardent desire for anything is often represented in the Scriptures by hunger and thirst, Ps 42:1,2, 63:1,2. A desire for the blessings of pardon and peace; a deep sense of sin, and want, and wretchedness, is also represented by thirsting, Is 55:1,2. Those that are perishing for want of righteousness; that feel that they are lost sinners, and strongly desire to be holy, shall be filled. Never was there a desire to be holy, which God was not willing to gratify. And the gospel of Christ has made provision to satisfy all who truly desire to be holy. See Is 55:1-13, 65:13, Jn 4:14, 6:35, 7:37,38, Ps 17:15.

(b) "for they shall be filled" Ps 34:19, Is 65:13

Blessed are the merciful. That is, those who are so affected by the sufferings of others, as to be disposed to alleviate them. This is given as an evidence of piety; and it is said that they who show mercy to others shall obtain it. The same sentiment is found in Mt 10:42. Whosoever shall give a cup of cold water only unto one of these little ones, in the name of a disciple, shall not lose his reward. See also Mt 25:34-40. It should be done to glorify God; that is, in obedience to his commandments, and with a desire that he should be honoured; and feeling that we are benefiting one of his creatures. Then he will regard it as done to him, and will reward us. See the sentiment of this verse, that the merciful shall obtain mercy, more fully expressed in 2Sam 22:26,27; and in Ps 18:25,26.

Nowhere do we imitate God more than in showing mercy. In nothing does God more delight than in the exercise of mercy, Ex 34:6, Eze 33:11 1Timm 2:4, 2Pet 3:9. To us, guilty sinners; to us, wretched, dying, and exposed to eternal woe, he has shown his mercy by giving his Son to die for us; by expressing his willingness to pardon and save us; and by sending his Spirit to renew and sanctify the heart. Each day of our life, each hour, and each moment, we partake of his undeserved mercy. All the blessings we enjoy are proofs of his mercy. If we also show mercy to the poor, the wretched, the guilty, it shows that we are like God; we have his spirit, and shall not lose our reward. And we have abundant opportunity to do it. Our world is full of guilt and woe, which we may help to relieve; and every day of our lives we have opportunity by helping the poor and wretched, and by forgiving those who injure us, to show that we are like God. Mt 6:14.

(c) "for they shall obtain mercy" Ps 41:1,2.

Blessed are the pure in heart. That is, whose minds, motives, and principles are pure. Who seek not only to have the external actions correct, but who desire to be holy in heart, and who are so. Man looks on the outward appearance, but God looketh on the heart.

They shall see God. There is a sense in which all shall see God, Rev 1:7. That is, they shall behold him as a Judge, not as a Friend. In this place it is spoken of as a peculiar favour. So also in Rev 22:4. And they shall see his face. To see the face of one, or to be in his presence, were, among the Jews, terms expressive of great favour. It was regarded as a high honour to be in the presence of kings and princes, and to be permitted to see them, Prov 22:29. He shall stand before kings, etc. See also 2Ki 25:19. "Those that stood in the king's presence ;" in the Hebrew, those that saw the face of the king; that is, who were his favourites and friends. So here, to see God, means to be his friends and favourites, and to dwell with him in his kingdom.

(d) "pure in heart" Ps 24:3,4, He 12:4, 1Jn 3:2,3

Blessed are the peacemakers. Those who strive to prevent contention, and strife, and war. Who use their influence to reconcile opposing parties, and to prevent lawsuits, and hostilities, in families and neighbourhoods. Every man may do something of this; and no man is more like God than he who does it. There ought not to be unlawful and officious interference in that which is none of our but, has business; without any danger of acquiring this character, every man many opportunities of reconciling opposing parties. Friends, neighbours, men of influence, lawyers, physicians, may do much to promote peace. And it should be taken in hand in the beginning. "The beginning of strife," says Solomon, "is like the letting out of water." "An ounce of prevention," says the English proverb, "is worth a pound of cure." Long and most deadly quarrels might be prevented by a little kind interference in the beginning. Children of God. Those who resemble God, or who manifest a spirit like his. He is the Author of peace, (1Cor 14:33) and all those who endeavour to promote peace are like him, and are worthy to be called his children.

(e) "peacemakers" Ps 34:14

Persecuted. To persecute, means literally to pursue, follow after, as one does a flying enemy. Here it means to vex, or oppress one, on account of his religion. They persecute others who injure their names, reputation, property, or endanger or take their life, on account of their religious opinions.

For righteousness' sake. Because they are righteous, or are the friends of God. We are not to seek persecution. We are not to provoke it by strange sentiments or conduct, or by violating the laws of civil society, or by modes of speech that are unnecessarily offensive to others. But if, in the honest effort to be Christians, and to live the life of Christians, others persecute and revile us, we are to consider this as a blessing. It is all evidence that we are the children of God, and that he will defend us. All that live godly in Christ Jesus shall suffer persecution, 2Ti 3:12.

Their's is the kingdom of heaven. They have evidence that they are Christians, and shall be brought to heaven.

(f) "for righteousness's sake" 1Pet 3:13,14

Revile you. Reproach you; call you by evil and contemptuous names; ridicule you because you are Christians. Thus they said of Jesus, that he was a Samaritan and had a devil; that he was mad; and thus they reviled and mocked him on the cross. But being reviled, he reviled not again, (1Pet 2:23) and thus being reviled, we should bless, (1Cor 4:12) and thus, though the contempt of the world is not in itself desirable, yet it is blessed to tread in the footsteps of Jesus, to imitate his example, and even to suffer for his sake, Php 1:29.

All manner of evil--falsely. An emphasis should be laid on the word falsely in this passage. It is not blessed to have evil spoken of us if we deserve it; but if we deserve it not, then we should not consider it as a calamity. We should take it patiently, and show how much the Christian, under the consciousness of innocence, can bear, 1Pet 3:13-18.

For my sake. Because you are attached to me; because you are Christians. We are not to seek such things. We are not to do things to offend others; to treat them harshly or unkindly, and court revilings. We are not to say or do things, though they may be on the subject of religion, designed to disgust or offend. But if, in the faithful endeavour to be Christians, we are reviled, as our Master was, then we are to take it with patience, and to remember that thousands before us have been treated in like manner. When thus reviled, or persecuted, we are to be meek, patient, humble; not angry; not reviling again; but endeavouring to do good to our persecutors and slanderers, 2Ti 2:24,25. In this way, many have been convinced of the power and excellence of that religion which they were persecuting and reviling. They have seen that nothing else but Christianity could impart such patience and meekness to the persecuted; and have, by this means, been constrained to submit themselves to the gospel of Jesus. Long since, it became a proverb, "that the blood of the martyrs is the seed of the church."

(1) "falsely" or, "lying"

Rejoice, etc. The reward of such suffering is great. To those who suffer most, God imparts the highest rewards. Hence the crown of martyrdom has been thought to be the brightest that any of the redeemed shall wear; and hence many of the early Christians sought to become martyrs, and threw themselves in the way of their persecutors, that they might be put to death. They literally rejoiced, and leaped for joy, at the prospect of death for the sake of Jesus. Though God does not require us to seek persecution, yet all this shows that there is something in religion to sustain the soul, which the-world does not possess. Nothing but the consciousness of innocence, and the presence of God, could have borne them up in the midst of these trials; and the flame, therefore, kindled to consume the martyr, has also been a bright light, showing the truth and power of the gospel of Jesus.

The prophets, etc. The holy men who came to predict future events, and who were the religious teachers of the Jews. For an account of their persecutions, see the eleventh chapter of the Epistle to the Hebrews.

(g) "great is your reward" 2Cor 4:17

Ye are the salt of the earth. Salt renders food pleasant and palatable, and preserves from putrefaction. So Christians, by their lives and instructions, are to keep the world from entire moral corruption. By bringing down, by their prayers, the blessing of God, and by their influence and example, they save the world from universal vice and crime.

Salt have lost his savour. That is, if it has become insipid, tasteless, or have lost its preserving properties. The salt used in this country is a chemical compound--muriate of soda-- and if the saltness were lost, or it were to lose its savour, there would be nothing remaining. It enters into the very nature of the substance. In eastern countries, however, the salt used was impure, mingled with vegetable and earthy substances; so that it might lose the whole of its saltness, and a considerable quantity of earthy matter remain. This was good for nothing, except that it was used, as it is said, to place in paths, or walks, as we use gravel. This kind of salt is common still in that country. It is found in the earth in veins or layers, and when exposed to the sun and rain, loses its saltness entirely. Maundrell says, "I broke a piece of it, of which that part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, yet it had perfectly lost its savour. The inner part, which was connected to the rock, retained its savour, as I found by proof." (h) "salt of the earth" Mk 9:50

The light of the world. The light of the world often denotes the sun, Jn 11:9. The sun renders objects visible, shows their form their nature, their beauties, and deformities. The term light is often applied to religious teachers. See Jn 1:4, 8:12, Is 49:6. It is pre-eminently applied to Jesus in these places; because he is, in the moral world, what the sun is in the natural world. The apostles, and Christian ministers, and all Christians, are lights of the world, because they, by their instructions and examples, show what God requires, what is the condition of man, what is the way of duty, peace, and happiness--the way that leads to heaven.

A city that is set on an hill, etc. Many of the cities of Judea were placed on the summits or sides of mountains, and could be seen from afar. This was the case with Jerusalem; and it is said by Maundrell, that near the place where our Saviour is supposed to have delivered his sermon, there is still such a town, called Saphat, anciently This can Bethesda. be seen far and near. Perhaps Jesus pointed to such a city, and told his disciples that they were like it. They were seen from far. Their actions could not be hid. The eyes of the World were upon them. They must be seen; and as this was the case, they ought to be holy, harmless, and undefiled.

(i) "light" Php 2:15

Neither do men light a candle, etc. Jesus proceeded here to show them that the very reason why they were enlightened was, that others might also see the light, and be benefited by it. When men light a candle, they do not conceal the light, but place it where it may be of use. So it is with religion. It is given that we may benefit others. It is not to be concealed, but suffered to show itself, and to shed light on a surrounding wicked world.

A bushel. Greek, a measure containing nearly a peck. It denotes anything, here, that might conceal the light.

(1) "bushel" or, "The word, in the original, signifieth a measuring containing about a pint less than a peck."

Let your light so shine, etc. Let your holy life, your pure conversation, and your faithful instruction, be everywhere seen and known, Always, in all societies, in all business, at home and abroad, in prosperity and adversity, let it be seen that you are real Christians.

That they may see your good works. This is not the motive to influence us, simply that we must be seen, (comp. Mt 6:1); but that our heavenly Father may be glorified. It is not right to do a thing merely to be seen by others, for this is pride and ostentation; but we are to do it that, being seen, God may be honoured. The Pharisees acted to be seen of men; true Christians act to glorify God, and care little what men may think of them, except as by their conduct others may be brought to honour God.

Glorify your Father. Praise, or honour God, or be led to worship him. Seeing in your lives the excellency of religion, the power and purity of the gospel, they may be won to be Christians also, and give praise and glory to God for his mercy to a lost world.

We learn here,

(1.) that religion, if it exists, cannot be concealed.

(2.) That where it is not manifest in the life, it does not exist.

(3.) That professors of religion, who live like other men, give evidence that they have never been renewed.

(4.) That to attempt to conceal or hide our Christian knowledge or experience is to betray our trust, and injure the cause of piety, and render our lives useless. And,

(5.) that good actions will be seen, and will lead men to honour God.

If we have no other way of doing good--if we are poor, and unlearned and unknown--yet we may do good by our lives. No sincere and humble Christian lives in vain. The feeblest light at midnight is of use. "How far this little calldie throws his beams!" So shines a good deed in a naughty world!"

(k) "glorify" 1Pet 2:12

Think not that I am come, etc. Our Saviour was just entering on his work. It was important for him to state what he came to do. By his setting up to be a teacher in opposition to the Scribes and Pharisees, some might charge him with an intention to destroy their law, and abolish the customs of the nation. He therefore told them that he did not come for that end, but really to fulfil or accomplish what was in the law and the prophets. To destroy. To abrogate; to deny their Divine authority; to set men free from the obligation to obey them.

The law. The five books of Moses, called the law. Lk 24:44.

The prophets. The books which the prophets wrote. These two divisions here seem to comprehend the Old Testament; and Jesus says that he came not to do away or destroy the authority of the Old Testament.

But to fulfil. To complete the design; to fill up what was predicted; to accomplish what was intended in them. The word fulfil, also, means sometimes to teach or inculcate, Co 1:25. The law of Moses contained many sacrifices and rites which were designed to shadow forth the Messiah, Heb 9:1-28. These were fulfilled when he came and offered himself a sacrifice to God-- "A sacrifice of nobler name, And richer blood than they."

The prophets contained many predictions respecting his coming and death. These were all to be fulfilled and fully accomplished by his life and his sufferings.

(l) "the law" Mt 3:15 (m) "the prophets" Is 42:21

Verily. Truly, certainly. A word of strong affirmation.

Till heaven and earth pass. This expression denotes that the law never should be destroyed till it should be all fulfilled. It is the same as saying, everything else may change--the very earth and heaven may pass away--but the law of God shall not be destroyed, till its whole design shall be accomplished.

One jot. The word jot, or yod--'--is the name of the Hebrew letter I, the smallest letter in the Hebrew alphabet.

One tittle. The Hebrew letters were written with small points or apices, as in the letter Schin--*** or Sin ***-- which serve to distinguish one letter from another. To change a small point of one letter, therefore, might vary the meaning of a word, and destroy the sense. Hence the Jews were exceedingly cautious in writing these letters, and considered the smallest change or omission a reason for destroying the whole manuscript when they were transcribing the Old Testament. The expression, "one jot or tittle," became proverbial, and means that the smallest part of the law should not be destroyed.

The laws of the Jews are common!y divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, which cannot, therefore, be changed--such as the duty of loving God and his creatures. These cannot be abolished as it can never be made right to hate God, or to hate our fellow-men Of this kind are the ten commandments; and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general may command his soldiers to appear sometimes in a red coat, and sometimes in blue, or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed. This is a moral law. A parent might suffer his children to have fifty different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a moral law, and cannot be changed. So the laws of the Jews. Those to regulate mere matters of ceremony, and rites of worship, might be changed. Those requiring love and obedience to God, and love to men, could not be changed, and Christ did not attempt it, Mt 19:19, 22:37-39, Lk 10:27, Rom 13:9.

A third species of law was the judicial, or those regulating courts of justice, contained in the Old Testament. These were of the nature of the ceremonial law, and might also be changed at pleasure. The judicial law regulated the courts of justice of the Jews. It was adapted to their own civil society. When the form of the Jewish polity was changed, this was of course no longer binding. The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged.

(o) "one jot or one tittle" Lk 16:17.

Shall break. Shall violate, or disobey.

These least commandments. The Pharisees, it is probable, divided the precepts of the law into lesser and greater, teaching that they who violated the former were guilty of a trivial offence only. See Mt 23:23. Christ teaches that in his kingdom they who make this distinction, or who taught that any laws of God might be violated with impunity, should be called least; while they should be held in high regard who observed all the laws of God without distinction.

Shall be called the least. That is, shall be least. The meaning of this passage seems to be this: "In the kingdom of heaven," that is, in the kingdom of the Messiah, or in the church which he is about to establish, (Mt 3:2) he that breaks the least of these commandments shall be in no esteem, or shall not be regarded as a proper religious teacher. The Pharisees divided the law into greater and lesser precepts. They made no small part of it void by their traditions and divisions, Mt 23:23, 15:3-6. Jesus says, that in his kingdom all this vain division and tradition should cease. Such divisions and distinctions should be a small matter. He that attempted it should be the least of all. Men would be engaged in yielding obedience to all the law of God, without any such vain distinctions.

Shall be called great, he that teaches that all the law of God is binding, and that all of it should be obeyed, without attempting to specify what is most important, shall be a teacher worthy of his office, shall teach the truth, and shall be called great. We learn hence,

(1.) that all the law of God is binding on Christians. Comp. Jas 2:10

(2.) That all the commands of God should be preached, in their proper place, by Christian ministers.

(3.) That they who pretend that there are any laws of God so small that they need not obey them, are unworthy of his kingdom. And,

(4.) that true piety has respect to all the commandments of God, and keeps them, Ps 119:6.

(p) "shall be called great" 1Sam 2:30

Your righteousness. Your holiness, your views of the nature or righteousness, and your conduct and lives. Unless you are more holy than they are, you cannot be saved.

Shall exceed. Shall excel, or abound more. This righteousness was external, and was not real holiness. The righteousness of true Christians is seated in the heart, and is therefore genuine. Jesus means, that unless they had more real holiness of character than the scribes, they could not be saved.

The righteousness of the Scribes and Pharisees. Mt 3:7. Their righteousness consisted in outward observances of the ceremonial and traditional law. They offered sacrifices, fasted often, prayed much, were very punctilious about ablutions and tithes and the ceremonies of religion, but neglected justice, truth, purity, holiness of heart, and did not strive to be pure in their motives before God. See Mt 23: 13-33. The righteousness that Jesus required in his kingdom was purity, chastity, honesty, temperance, the fear of God, and the love of man. It is pure, eternal, teaching the motives, and making the life holy.

The Kingdom of heaven. See Mt 3:2. Shall not be a fit subject of his kingdom here, or saved in the world to come.

(q) "shall exceed the righteousness" Mt 23:23-28, Php 3:9

Ye have heard. Or, this is the common interpretation among the Jews. Jesus proceeds here to comment on some prevailing opinions among the Jews; to show that the righteousness of the scribes and Pharisees was defective; and that men needed a better righteousness, or they could not be saved. He shows what he meant by that better righteousness, by showing that the common opinions of the scribes were erroneous.

By them of old time. This might be translated, to the ancients, referring to Moses and the prophets. But it is more probable that he here refers to the interpreters of the law and the prophets. Jesus did not set himself against the law of Moses, but against the false and pernicious interpretations of the law prevalent in his time.

Thou shalt not kill. See Ex 20:13. This literally denotes taking the life of another, with malice, or with intention to murder him. The Jews understood it as meaning no more. The comment of our Saviour shows that it was spiritual, and was designed to extend to the thoughts and feelings, as well as the external act.

Shall be in danger of. Shall be held guilty, and be punished by. The law of Moses declared that the murderer should be put to death, Lev 24:21, Nu 35:16. It did not say, however, by whom this should be done, and it was left to the Jews to organize courts to have cognizance of such crimes, De 16:18.

The judgment. This was the tribunal that had cognizance of cases of murder, etc. It was a court that sat in each city or town, and consisted commonly of seven members. It was the lowest court among the Jews, and from it an appeal might be taken to the Sanhedrim.

(1) "by them" or, "to them" (r) "Thou shalt not kill" Ex 20:13, De 5:17

But I say unto you. Jesus being God as well as man, (Jn 1:1) and, therefore, being the original Giver of the law, had a right to expound it, or change it as he pleased. Comp. Mt 12:6,8. He therefore spoke here and elsewhere as having authority, and not as the scribes. It may be added here, that no mere man ever spake as Jesus did, when explaining or enforcing the law. He did it as having a right to do it; and he that has a right to ordain and change laws in the government of God must be himself Divine.

Is angry without a cause. Anger, or that feeling which we have when we are injured, and which prompts us to defend ourselves when in danger, is a natural feeling, given to us,

(1.) as a natural expression of our disapprobation of a course of evil conduct; and,

(2.) that we may defend ourselves when suddenly attacked. When excited against sin, it is lawful. God is angry with the wicked. Jesus looked on the hypocritical Pharisees with anger, Mk 3:5. So it is said, Be ye angry, and sin not, Ep 4:26. This anger, or indignation against sin, is not what our Saviour speaks of here. That is anger without a cause; that is, unjustly, rashly, hastily, where no offence had been given or intended. In that case it is evil; and it is a violation of the sixth commandment, because he that hateth his brother is a murderer, 1Jn 3:15. He has a feeling which would lead him to commit murder if it were fully acted out.

His brother. By a brother here seems to be meant a neighbour, or perhaps any one with whom we may be associated. As all men are descended from one Father, and are all the creatures of the same God, so they are all brethren; and so every man should be regarded and treated as a brother.

Raca. This is a Syriac word, expressive of great contempt. It comes from a verb signifying to be empty, vain; and hence, as a word of contempt, denotes senseless, stupid, shallow-brains. Jesus teaches here, that to use such words is a violation of the sixth commandment. It is a violation of the spirit of that commandment, and, if indulged, may lead to a more open and dreadful infraction of that law. Children should learn that to use such words is highly offensive to God, for we must give an account of every idle word which we speak in the day of judgment.

In danger of the council. The word translated council is, in the original, sanhedrim, and there can be no doubt that he refers to the Jewish tribunal of that name. This was instituted in the time of the Maccabees, probably about 200 years before Christ. It was composed of seventy-two judges; the high priest was the president of this tribunal. The seventy-two members were made up of the chief priests and elders of the people, and the scribes. The chief priests were such as had discharged the office of the high priest, and those who were the heads of the twenty-four classes of priests, who were called in an honorary way high or chief priests. See Mt 2:4. The elders were the princes of the tribes, or heads of the family associations. It is not to be supposed that all the elders had a right to a seat here, but such only as were elected to the office. The scribes were learned men of the nation, elected to this tribunal, being neither of the rank of priests nor elders. This tribunal had cognizance of the great affairs of the nation. Till the time when Judea was subjected to the Romans, it had the power of life and death. It still retained the power of passing sentence, though the Roman magistrate held the right of execution. It usually sat in Jerusalem, in a room near the temple. It was before this tribunal that our Saviour was tried. It was then assembled in the palace of the high priest, Mt 26:3-57; Jn 18:24.

Thou fool. This term expressed more than want of wisdom. It was expressive of the highest guilt. It had been commonly used to denote those who were idolaters, (De 22:21) and also one who is guilty of great crimes, Josh 7:15, Ps 14:1.

Hellfire. The original of this is, "the GEHENNA of ore." The worn GEHENNA, commonly translated hell, is made up of two Hebrew words, and signifies the valley of Hinnom. This was formerly a pleasant valley, near to Jerusalem, on the south, [or south- east.] A small brook or torrent usually ran through this valley, and partly encompassed the city. This valley the idolatrous Israelites devoted formerly to the horrid worship of Moloch, 2Kgs 16:3, 2Chr 28:3. In that worship the ancient Jewish writers inform us that the idol of Moloch was of brass, adorned with a royal crown, having the head of a calf, and his arms extended, as if to embrace any one. When they offered children to him, they heated the statue within by a great fire; and when it was burning hot, they put the miserable child into his arms, where it was soon consumed by the heat; and, in order that the cries of the child might not be heard, they made a great noise with drums and other instruments about the idol. These drums were called Toph; and hence a common name of the place was TOPHET, Jer 7:31,32.

The following cut may furnish a useful illustration of this idol.

After the return of the Jews from captivity, this place was held in such abhorrence, that, by the example of Josiah, (2Ki 23:10) it was made the place where to throw all the dead carcases and filth of the city; and was not unfrequently the place of executions. It became, therefore, extremely offensive; the sight was terrific; the air was polluted and pestilential; and to preserve it in any manner pure, it was necessary to keep fires continually burning there. The extreme loathsomeness of the place; the filth and putrefaction; the corruption of the atmosphere, and the lurid fires blazing by day and by night, made it one of the most appalling and terrific objects with which a Jew was acquainted. It was called the GEHENNA of fire; and was the image which our Saviour often employed to denote the future punishment of the wicked.

In this verse it denotes a degree of suffering higher than the punishment inflicted by the court of seventy, or the sanhedrim; and the whole verse may therefore mean, "He that hates his brother, without a cause, is guilty of a violation of the sixth commandment, and shall be punished with a severity similar to that inflicted by the court of judgment. He that shall suffer his passions to transport him to still greater extravagances, and shall make him an object of derision and contempt, shall be exposed to still severer punishment, corresponding to that which the sanhedrim, or council, inflicts. But he who shall load his brother with odious appellations and abusive language, shall incur the severest degree of punishment, represented by being burnt alive in the horrid and awful valley of Hinnom."

The amount, then, of this difficult and important verse is this: The Jews considered but one crime a violation of the sixth commandment, viz., actual murder, or wilful, unlawful, taking life. Jesus says that the commandment is much broader. It relates not only to the external act, but to the feelings and words. He specifies three forms of such violation:

(1.) Unjust anger.

(2.) Anger accompanied with an expression of contempt.

(3.) Anger, with an expression not only of contempt, but wickedness. Among the Jews there were three degrees of condemnation: that by the "judgment," the "council," and the "fire of Hinnom." Jesus says, likewise, there shall be grades of condemnation for the different ways of violating the sixth commandment. Not only murder shall be punished by God; but anger, and contempt, shall be regarded by him as a violation of the law, and punished according to the offence. As these offences were not actually cognizable before the Jewish tribunals, he must mean that they will be punished hereafter. And all these expressions relate to degrees of punishment, proportionate to crime, in the future world--the world of justice and of woe.

Therefore, if thou bring thy gift to the altar, etc. The Pharisees were intent only on the external act in worship. They looked not at all to the internal acts of the mind. If a man conformed to the external rites of religion, however much envy, and malice, and secret hatred he might have, they thought he was doing well. Our Saviour taught a different doctrine. It was of more consequence to have the heart right, than to perform the outward act. If therefore, says he, a man has gone so far as to bring his gift to the very altar, and should remember that any one had anything against him, it was his duty there to leave his offering, and go and be reconciled. While a difference of this nature existed, his offering could not be acceptable. He was not to wait till the offended brother should come to him; he was to go and seek him out, and be reconciled. So now, the worship of God will not be acceptable, however well performed externally, until we are at peace with those that we have injured. "To obey is better than sacrifice." He that comes to worship his Maker filled with malice, and hatred, and envy, and at war with his brethren, is a hypocritical worshipper, and must meet with God's displeasure. God is not deceived; and he will not be mocked.

Thy gift. Thy sacrifice. What thou art about to devote to God as an offering. To the altar. The altar was situated in front of the temple, see the representation on following page and was the place on which sacrifices were made. Mt 21:12. To bring a gift to the altar, was expressive of worshipping God, for this was the way in which he was formerly worshipped.

Thy brother. Any man, especially any fellow-worshipper. Any one of the same religious society.

Hath aught. Is offended, or thinks he has been injured by you in any manner:

First be reconciled. This means to settle the difficulty; to make proper acknowledgment, or satisfaction, for the injury. If you have wronged him, make restitution. If you owe him a debt which ought to be paid, pay it. If you have injured his character, confess it, and seek pardon. If he is under an erroneous impression; if your conduct has been such as to lead him to suspect that you have injured him, make an explanation. Do all in your power, and all you ought to do, to have the matter settled. From this we learn,

(1.) that in order to worship God acceptably, we must do justice to our fellow-men.

(2.) Our worship will not be acceptable, unless we do all we can to live peaceably with others.

(3.) It is our duty to seek reconciliation with others when we have injured them.

(4.) This should be done before we attempt to worship God.

(5.) This is often the reason why God does not accept our offerings, and we go empty away from our devotions. We do not do what we ought to others; we cherish improper feelings, or refuse to make proper acknowledgments, and God will not accept such attempts to worship him.

(t) "thy gift" De 16:16,17

Agree with thine adversary quickly. This is still an illustration of the sixth commandment. To be in hostility, to go to law, to be litigious, is a violation always, on one side or the other, of the law requiring us to love our neighbour; and our Saviour regards it as a violation of the sixth commandment. While you are in the way with him, says he, that is, while you are going to the court, before the trial has taken place, it is your duty, if possible, to come to an agreement. It is wrong to carry the contention to a court of law. See 1Cor 6:6,7. The consequence of not being reconciled, he expresses in the language of courts. The adversary shall deliver thee to the judge, and he to the executioner, and he shall throw you into prison. He did not mean to say, that this would be literally the way with God; but that His dealings with those that harboured these feelings, and would not be reconciled with their brethren, were represented by the punishment inflicted by human tribunals. That is, he would hold all such as violators of the sixth commandment, and would punish them accordingly.

There is no propriety in the use sometimes made of this verse, in regarding God as the "adversary" of the sinner, and urging him to be reconciled to God while in the way to judgment. Nor does the phrase, "thou shalt by no means come out thence till thou hast paid the uttermost farthing," refer to the eternity of future punishment. It is language taken from courts of justice, to illustrate the truth that God will punish men according to justice, for not being reconciled. It will be eternal, indeed, but this passage does not prove it.

Thine adversary. A man that is opposed to us in law. It here means a creditor; a man who has a just claim on us.

In the way with him. While you are going before the court. Before the trial comes on.

The officer. The executioner; or, as we should say, the sheriff.

The uttermost farthing. The last farthing. All that is due. The farthing was a small coin used in Judea, equal to two mites. It was equal to about seven mills of our money, [three halfpence.]

(u) "deliver thee" Prov 25:8, Lk 12:58,59

Ye have heard--Thou shalt not commit adultery. Our Saviour in these verses explains the seventh commandment. It is probable that the Pharisees had explained this commandment as they had the sixth, as extending only to the external act; and that they regarded evil thoughts and a wanton imagination as of little consequence, or as not forbidden by the law. Our Saviour assures them that the commandment did not regard the external act merely, but the secrets of the heart, and the movements of the eye. That they who indulged a wanton desire; that they who looked on a woman to increase their lust, have already, in the sight of God, violated the commandment, and committed adultery in the heart. Such was the guilt of David, whose deep and awful crime fully shows the danger of indulging in evil desires, and in the rovings of a wanton eye. See 2Sam 11:1-27 Ps 51:1-19. See also 2Pet 2:14. So exceeding strict and broad is the law of God! And so heinous in his sight are thoughts and feelings, which may be for ever concealed from the world!

Thy right eye. The Hebrews, like others, were accustomed to represent the affections of the mind by the members or parts of the body, Rom 7:23, 6:13. Thus, the bowels denoted compassion; the heart, affection or feeling; the reins, understanding, secret purpose. An evil eye denotes sometimes envy, (Mt 20:15) sometimes an evil passion, or sin in general. Mk 7:21,22, "Out of the heart proceedeth an evil eye." In this place as in 2Pet 2:14 it is used to denote strong adulterous passion, unlawful desire and inclination. The right eye and hand are mentioned, because they are of most use to us, and denote that, however strong the passion may be, or difficult to part with, yet that we should do it.

Shall offend thee. The noun from which the verb "offend," in the original, is derived, commonly means a stumbling-block, or a stone placed in the way, over which one might fall. It also means a net, or a certain part of a net, against which, if a bird strikes, it springs the net, and is taken. It comes to signify, therefore, anything by which we fall, or are ensnared; and, applied to morals, means anything by which we fall into sin, or by which we are ensnared. The English word offend means now, commonly, to displease; to make angry; to affront. This is by no means the sense of the word in Scripture. It means, to cause to fall, or to allure, into sin. The eye does this, when it wantonly looks on a woman to lust after her.

Pluck it out, etc. It cannot be supposed that Christ intended this to be taken literally. His design was to teach that the dearest objects, if they caused us to sin, were to be abandoned; that, by all sacrifices and self-denials, we must overcome the evil propensities of our natures, and resist our wanton imaginations. Some of the Fathers, however, took this commandment literally. Our Saviour several times repeated this sentiment. See Mt 18:9, Mk 9:43-47. See also Co 3:5.

It is profitable for thee. It is better for thee. You will be a gainer by it.

One of the members perish. It is better to deny yourself the gratification of an evil passion here, however much it may cost you, than to go down to hell for ever.

Thy whole body be cast into hell. Thy body, with all its unsubdued and vicious propensities. This will constitute no small part of the misery of hell. The sinner will be sent there as he is, with every evil desire, every unsubdued propensity, every wicked and troublesome passion, and yet with no possibility of gratification. It constitutes our highest notions of misery, when we think of a man filled with anger, pride, malice, avarice, envy, and lust, and no opportunity of gratifying them for ever. This is all that is necessary to make an eternal hell.

(1) "offend thee" or, "cause to offend thee" (w) "cast into hell" Rom 8:13:1, 1Cor 9:27

It hath been said, etc. That is, by Moses, De 24:1,2. The husband was directed, if he put his wife away, to give her a bill of divorce, that is, a certificate of the fact that she had been his wife, and that he had dissolved the marriage. There was considerable difference of opinion among the Jews for what causes the husband was permitted to do this. One of their famous schools maintained that it might be done for any cause, however trivial. The other, that adultery only could justify it. The truth was, however, that the husband exercised this right at pleasure; that he was judge in the case, and dismissed his wife when, and for what cause, he chose. And this seems to be agreeable to the law in Deuteronomy. Our Saviour, in Mk 10:1-12, says that this was permitted on account of the hardness of their hearts; but in the beginning it was not so. God made a single pair, and ordained marriage for life. But Moses found the people so much hardened, so long accustomed to the practice, and so rebellious, that, as a matter of civil appointment, he thought it best not to attempt any change. Our Saviour brought marriage back to its original institution, and declared that whosoever put away his wife henceforward should be guilty of adultery. But one offence, he declared, could justify divorce. This is now the law of God. This was the original institution. This is the only law that is productive of peace and good morals, and the due respect of a wife and the good of children. Nor has any man, or set of men, a right to interfere, and declare that divorces may be granted for any other cause. Whosoever, therefore, are divorced for any cause except the single one of adultery, if they marry again, are, according to the Scriptures, living in adultery. No earthly laws can trample down the laws of God, or make that right which he has solemnly pronounced wrong.

(x) "divorcement" De 24:1, Jer 3:1, Mk 10:2-9

Mt 5:31

(y) "put away his wife" Mt 19:9, 1Cor 7:10,11

Thou shalt not forswear thyself. Christ here proceeds to correct another false interpretation of the law. The law respecting oaths is found in Lev 19:12, De 23:23. By those laws, men were forbid to perjure themselves, or to forswear, that is, swear falsely.

Perform unto the Lord. Perform literally, really, and religiously, what is promised in an oath.

Thine oaths. An oath is a solemn affirmation, or declaration, made with an appeal to God for the truth of what is affirmed, and imprecating his vengeance, and renouncing his favour, if what is affirmed is false. A false oath is called perjury; or, as in this place, forswearing.

It appears, however, from this passage, as well as from the ancient writings of the Jewish Rabbins, that while they professedly adhered to the law, they had introduced a number of oaths in common conversation, and oaths which they by no means considered as binding. For example, they would swear by the temple, by the head, by heaven, by the earth. So long as they kept from swearing by the name Jehovah, and so long as they observed the oaths publicly taken, they seemed to consider all others as allowable, and allowedly broken. This is the abuse which Christ wished to correct. It was the practice of swearing in common conversation, and especially swearing by created things. To do this, he said that they were mistaken in their views of the sacredness of such oaths. They were very closely connected with God; and to trifle with them was a species of trifling with God. Heaven is his throne; the earth his footstool; Jerusalem his peculiar abode; the head was made by him, and was so much under his control, that we could not make one hair white or black. To swear by these things, therefore, was to treat irreverently objects created by God; and could not be without guilt

Our Saviour here evidently had no reference to judicial oaths, or oaths taken in a court of justice. It was merely the foolish and wicked habit of swearing in private conversation; of swearing on every occasion, and by everything, that he condemned. This he does condemn in a most unqualified manner. He himself, however, did not refuse to take an oath in a court of law, Mt 26:63,64. So Paul often called God to witness his sincerity, which is all that is meant by an oath. See Rom 1:9, 9:1, Gal 1:20, Heb 6:16. Oaths were, moreover, prescribed in the law of Moses, and Christ did not come to repeal those laws. See Ex 22:11, Lev 5:1, Nu 5:19 De 29:12,14.

(z) "not forswear thyself" Lev 19:12, Nu 30:2, De 23:23

Swear not at all. That is, in the manner which he proceeds to specify. Swear not in any of the common and profane ways customary at that time.

By Heaven; for it is God's throne. To swear by that was, if it meant anything, to swear by Him that sitteth thereon, Mt 23:22.

The earth; for it is his footstool. Swearing by that, therefore, is really swearing by God. Or perhaps it means,

(1.) we have no right to pledge, or swear by, what belongs to God; and,

(2.) that oaths by inanimate objects are unmeaning and wicked. If they are real oaths, they are by a living Being, who has power to take vengeance. A footstool is that on which the feet rest when sitting. The term is applied to the earth, to denote how lowly and humble an object it is when compared with God.

Jerusalem. Mt 2:1.

City of the great King. That is, of God; called the great King because he was the King of the Israelites, and Jerusalem was the capital of the nation, and the place where he was peculiarly honoured as King.

(a) "neither by heaven" Mt 23:16-22, Jas 5:12

Mt 5:34

(b) "the city of the great King" Rev 21:2,10.

Thy head. This was a common oath. The Gentiles also many of them used this oath. To swear by the head was the same as to swear by the life; or to say, I will forfeit my life if what I say is not true. God is the Author of the life, and to swear by that, therefore, is the same as to swear by him.

One hair, etc. You have no control or right over your own life. You cannot even change one single hair. God has all that control; and it is therefore improper and profane to pledge what is God's gift and God's property; and it is the same as swearing by God himself.

Your communication. Your word; what you say.

Be, Yea. Yes. This does not mean that we should always use the word yea, for it might as well have been translated yes. But it means that we should simply affirm, or declare that a thing is so.

More than these. More than these affirmations. Profane oaths come of evil.

Cometh of evil. Is evil. Proceeds from some evil disposition or purpose. And from this we may learn,

(1.) that profane swearing is always the evidence of a depraved heart. To trifle with the name of God, or with any of his works, is itself most decided proof of depravity.

(2.) That no man is believed any sooner in common conversation because he swears to a thing. When we hear a man swear to a thing, it is pretty good evidence that he knows what he is saying to be false, and we should be on our guard. He that will break the third commandment, will not hesitate to break the ninth also. And this explains the fact that profane swearers are seldom believed. The man who is always believed, is he whose character is beyond suspicion in all things; who obeys all the laws of God; and whose simple declaration therefore is enough. A man that is truly a Christian, and leads a Christian life, does not need oaths and profaneness to make him believed.

(3.) It is no mark of a gentleman to swear. The most worthless and vile; the refuse of mankind; the drunkard and the prostitute, swear as well as the best dressed and educated gentleman. No particular endowments are requisite to give a finish to the art of cursing. The basest and meanest of mankind swear with as much tact and skill as the most refined; and he that wishes to degrade himself to the very lowest level of pollution and shame, should learn to be a common swearer. Any man has talents enough to learn to curse God, and his fellow-men, and to pray--for every man who swears, prays--that God would sink him and others into hell. No profane man knows but that God will hear his prayer, and send him to the regions of woe.

(4.) Profaneness does no man any good. No man is the richer, or wiser, or happier for it. It helps no one's education, or manners. It commends no one to any society. The profane man must be, of course, shut out from female society; and no refined intercourse can consist with it. It is disgusting to the refined; abominable to the good; insulting to those with whom we associate; degrading to the mind; unprofitable, needless, and injurious, in society; and awful in the sight of God.

(5.) God will not hold the profane swearer guiltless. Wantonly to profane his name; to call his vengeance down; to curse him on his throne; to invoke damnation, is perhaps of all offences the most awful. And there is not in the universe more cause of amazement at his forbearance, than that God does not rise in vengeance, and smite the profane swearer at once to hell. Verily, in a world like this, where his name is profaned every day, and hour, and moment, by thousands, God shows that he is slow to anger, and that his mercy is without bounds !

(c) "these cometh of evil" Jas 5:12

An eye for an eye, etc. This command is found in Ex 21:24, Lev 24:20, De 19:21. In these places it was given as a rule to regulate the decisions of judges. They were to take eye for eye, and tooth for tooth, and to inflict burning for a burning. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But, instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take revenge. They considered themselves justified, by this rule, to inflict the same injury on others that they had received. Against this our Saviour remonstrates. He declares that the law had no reference to private revenge; that it was given only to regulate the magistrate; and that their private conduct was to be regulated by different principles. The general principle which he laid down was, that we are not to resist evil; that is, as it is in the Greek, not to set ourselves against an evil person who is injuring us. But even this general direction is not to be pressed too strictly. Christ did not intend to teach that we are to see our families murdered, or to be murdered ourselves, rather than to make resistance. The law of nature, and all laws, human and Divine, have justified self-defence, when life is in danger. It cannot surely be the intention to teach that a father should sit by coolly, and see his family butchered by savages, and not be allowed to defend them. Neither natural nor revealed religion ever did, or ever can, teach this doctrine. Our Saviour immediately explains what he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention. A doctrine so unusual, so unlike all that the world had believed, and that the best men had acted on, deserved to be formally stated. Instead of doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says, that in these we had better take wrong than to enter into strife and lawsuits. The first case is, where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does not, however, prevent our remonstrating firmly, yet mildly, on the injustice of the thing, and insisting that justice should be done us, as is evident from the example of the Saviour himself. See Jn 18:23. The second evil mentioned is, where a man is litigious, and determined to take all the advantage the law can give him; following us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him--rather than to contend with a revengeful spirit in courts of justice, and to perpetual broils--so take a trifling injury, and yield to him. This is merely a question about property, and not about conscience and life.

Coat. The Jews wore two principal garments, an interior and an exterior. The interior, here called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment, corresponding to pantaloons. The coat, or tunic, was extended to the neck, and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, five or six cubits long, and as many broad, and wrapped around the body, and thrown off when labour was performed. This was the garment which is said to have been without seam, woven throughout, Jn 19:23. If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him, let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age; and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. In regard to the sandals, Mt 3:11. The preceding cut will give a sufficiently accurate representation of the more simple and usual modes in which the garments were worn.

The following cuts will also show the usual form and use of the girdle. In the girdle was the place of the purse, (Mt 10:9) and to it the sword and dirk were commonly attached. Comp. 2Sam 20:8. In modern times, the pistols are also fastened to the girdle. It is the common place for the handkerchief, smoking materials, ink-horn, and in general the implements of one's profession. The girdle served to confine the loose flowing robe, or outer garment, to the body. It held the garment when it was tucked up, as it was usually in walking, or in labour. Thence, to gird up the loins became a significant figurative expression, denoting readiness for service, activity, labour, and watchfulness; and to loose the loins, denoted the giving way to repose and indolence, 2Kgs 4:29, Job 38:3 Isa 5:27, Lk 12:35, Jn 21:7.

(d) "eye for an eye" Ex 21:24

Mt 5:38

(e) "resist not evil" Prov 20:22, 24:29, Rom 12:17-19 (f) "smite thee" Isa 1:6

Whosoever shall compel thee to go a mile. The word translated shall compel, is of Persian origin. Post-offices were then unknown. In order that the royal commands might be delivered with safety and despatch in different parts of the empire, Cyrus stationed horsemen at proper intervals on all the great public highways. One of those delivered the message to another, and intelligence was thus rapidly and safely communicated. These heralds were permitted to compel any person, or to press any horse, boat, ship, or other vehicle that they might need, for the quick transmission of the king's commandments. It was to this custom that our Saviour refers. Rather, says he, than resist a public authority, requiring your attendance and aid for a certain distance, go peaceably twice the distance.

A mile. A Roman mile was a thousand paces.

Twain. Two.

Give to him that asketh thee. This is the general rule. It is better to give sometimes to an undeserving person, than to turn away one really necessitous. It is good to be in the habit of giving. At the same time, the rule must be interpreted so as to be consistent with our duty to our families, (1Timm 5:8) and with other objects of justice and charity. It is seldom, perhaps never, good to give to a man that is able to work, 2Thes 3:10. To give to such is to encourage laziness, and to support the idle at the expense of the industrious. If such a man is indeed hungry, feed him; if he wants anything farther, give him employment. If a widow, an orphan, a man of misfortune, or a man infirm, lame, or sick, is at your door, never send them away empty. See Heb 13:2, Mt 25:35-45. So of a poor and needy friend that wishes to borrow. We are not to turn away, or deny him. This deserves, however, some limitation. It must be done in consistency with other duties. To lend to every worthless man, would be to throw away our property, encourage laziness and crime, and ruin our families. It should be done consistently, and of this every man is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in want, we should lend to him, without usury, and without standing much about the security.

(g) "turn not thou away" De 15:7,11

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. The command to love our neighbour was a law of God, Lev 19:18. That we must, therefore, hate our enemy, was an inference drawn from it by the Jews. They supposed that if we loved the one, we must, of course, hate the other. They were total strangers to that great, peculiar law of religion, which requires us to love both. A neighbour is literally one that lives near to us; then, one that is near to us by acts of kindness and friendship. This is its meaning here. See also Lk 10:36.

(h) "Thou shalt love thy neighbour" De 23:6

Love your enemies. There are two kinds of love, involving the same general feeling, or springing from the same fountain of goodwill to all mankind, but differing still so far as to admit of separation in idea. The one is that feeling by which we approve of the conduct of another, commonly called the love of complacency; the other, by which we wish well to the person of another, though we cannot approve his conduct. This is the love of benevolence; and this love we are to bear towards our enemies. It is impossible to love the conduct of a man that curses and reviles us, and injures our person or property, or that violates all the laws of God; but though we may hate his conduct, and feel deeply that we are affected by it, yet we may still wish well to the person; we may pity his madness and folly; we may speak kindly of him, and to him; we may not return evil for evil; we may aid him in the time of trial; and seek to do him good here, and to promote his eternal welfare hereafter, Rom 12:17-20. This seems to be what is meant by loving our enemies; and this is a peculiar law of Christianity, and the highest possible test of piety, and probably the most difficult of all duties to be performed.

Bless them that curse you. The word bless here means to speak well of or to. Not to curse again, or to slander, but to speak of those things which we can commend in an enemy; or if there is nothing that we can commend, to say nothing about him. The word bless, spoken of God, means to regard with favour, or to confer benefits, as when God is said to bless his people. When we speak of our blessing God, it means to praise him, or give thanks to him. When we speak of blessing men, it unites the two meanings, and signifies to confer favour, to thank, or to speak well of.

Despitefully use you. The word thus translated means, first, to injure by prosecution in law; then, wantonly and unjustly to accuse, and to injure in any way. This seems to be its meaning here.

Persecute. See Mt 5:10.

(k) "pray for them" Lk 23:34, Acts 7:60

That ye may be the children of your Father. In Greek, the sons of your Father. The word son has a variety of significations. Mt 1:1. Christians were called the sons or children of God in several of these senses: as his offspring; as adopted; as his disciples; as imitators of him. In this passage, the word is used because, in doing good to enemies, they resemble God. He makes his sun to rise on the evil and good, and sends rain, without distinction, on the just and unjust. So his people should show that they imitate or resemble him, or possess his spirit by doing good in a similar way.

(l) "sun to rise" Job 25:3

What reward have ye?, The word reward seems to be used in the sense of deserving of praise, or reward. If you only love those that love you, you are selfish, you are not disinterested; it is not genuine love for the character, but love for the benefit; and you deserve no commendation. The very publicans would do the same.

The Publicans, The publicans were tax gatherers. Judea was a province of the Roman empire. The Jews bore this foreign yoke with great impatience, and paid their taxes with great reluctance. It happened, therefore, that those who were appointed to collect taxes were objects of great detestation. They were, beside, men who would be supposed to execute their office at all hazards; men who were willing to engage in an odious and hated employment; men often of abandoned characters, oppressive in their exactions, and dissolute in their lives. By the Jews they were associated in character with thieves, and adulterers, and those who were profane and dissolute. Christ says that even these wretched men would love their benefactors.

And if ye salute your brethren, etc. The word salute here means to show the customary tokens of civility, or to treat with the common marks of friendship. Lk 10:4. He says that the worst men, the very publicans, would do this. Christians should do more; they should show that they had a different spirit; they should treat their enemies as well as wicked men did their friends. This should be done,

(1.) because it is right; it is the only really amiable spirit; and,

(2.) we should show that religion is not selfish, and is superior to all other principles of action.

Be ye therefore perfect, he concludes this part of the discourse by commanding his disciples to be perfect. This word commonly means finished, complete, pure, holy. Originally it is applied to a piece of mechanism, as a machine that is complete in its parts. Applied to men, it refers to completeness of parts, or perfection, when no part is defective or wanting. Thus Job (Job 1:1) is said to be perfect; that is, not holy as God, or sinless--for fault is afterwards found with him, (Job 9:20, 42:6) but his piety was proportionate--had a completeness of parts--was consistent and regular, he exhibited his religion as a prince, a father, an individual, a benefactor of the poor. He was not merely a pious man in one place, but uniformly. He was consistent everywhere. This was the meaning in Matthew. Be not religious merely in loving your friends and neighbours, but let your piety be shown in loving your enemies; be perfect; imitate God; let the piety be complete, and proportionate, and regular. This every Christian may be; this every Christian must be.

(m) "Be ye therefore perfect" Gen 17:1, De 18:13, Lk 6:36,40, Co 1:28 ==================== REMARKS on Chapter 5 ==================== 1. The gospel pronounces blessings on things far different from what the world has thought to be a source of happiness. Men suppose that happiness is to be found in mirth, in wealth, in honour, in esteem, in freedom from persecution. Christ says that it is to be sought in the reverse. Often men are most happy in poverty, in sickness, in persecution, when supported by the presence and promises of a merciful God. And if God appoints our station there, we should submit to it, and learn therewith to be content.

2. We may see the evil of anger. It is a species of murder If secretly cherished, or exhibited by contempt and injury, it must bring down the displeasure of God. It is a source of misery. True enjoyment is found in meekness, peace, calmness, and benevolence. In such a firmness, and steadiness, and dependence on God, as to keep the soul unruffled in the midst of provocation, is happiness. Such was Christ.

3. We see the evil of indelicacy of feeling and sentiment, and the extreme strictness and severity of the law respecting the intercourse of the sexes, (Mt 5:28.) And yet what law is more frequently violated? By obscene anecdotes and tales; by songs and jibes; by double meanings and innuendoes; by looks and gestures; by conversation, and obscene books and pictures, this law of our Saviour is perpetually violated. If there is any one sentiment of most value for the comfort, the character, the virtuous sociability of the young--one that will shed the greatest charm over society, and make it the most pure--it is that which inculcates perfect delicacy and purity in the intercourse of the sexes. Virtue of any kind never blooms when this is not cherished. Modesty and purity once gone, every flower that would diffuse its fragrance over life, withers and dies with it. There is no one sin that so withers and blights every virtue; none that so enfeebles and prostrates every ennobling feeling of the soul, as to indulge in a life of impurity. How should purity dwell in the heart; breathe from the lips; kindle in the eye; live in the imagination; and dwell in the intercourse of all the young! An eternal, avenging God is near to every wanton thought; marks every eye that kindles with impure desire; rolls the thunder of justice over every polluted soul; and is preparing woe for every violator of the laws of purity and chastity, Prov 7:22,23, 5:5, 2:18.

4. Revenge is equally forbidden. Persecution, slander, wilful prosecution, anger, personal abuse, duelling, suicide, murder, are all violations of the law of God, and all must call down his vengeance.

5. We are bound to love our enemies, This is a law of Christianity, original and peculiar. No system but this has required it, and no act of Christian piety is more difficult. None shows more the power of the grace of God; none is more ornamental to the character; none more like God; and none furnishes better evidence of piety. He that can meet a man kindly who is seeking his hurt; who can speak well of one that is perpetually slandering and cursing him; that can pray for a man that abuses, injures, and wounds him; and that can seek heaven for him that wishes his damnation, is in the way to life. This is religion, beautiful as its native skies; pure like its Source; kind like its Author; fresh like the dews of the morning; clear and diffusive like the beams of the rising sun; and holy like the feelings and words that come from the bosom of the Son of God. He that can do this need not doubt that he is a Christian. He has caught the very spirit of the Saviour, and he must inherit eternal life.

[Blessed are the pure in heart.] Hearken, O Pharisee, all whose praise lies in outward cleanness. How foolish is this boasting of a Jew! "Come and see, saith R. Simeon Ben Eleazar, how far the purity of Israel extends itself: when it is not only appointed, that a clean man eat not with an unclean woman; but [that an unclean man eat not with an unclean man] that a Pharisee that hath the gonorrhea eat not with a common person that hath the gonorrhea."

[Blessed are the peacemakers.] Making peace between neighbours is numbered among those things which bring forth good fruit in this life, and benefit in the life to come.

[Think not that I am come to destroy the law, &c.] I. It was the opinion of the nation concerning the Messias, that he would bring in a new law, but not at all to the prejudice or damage of Moses and the prophets: but that he would advance the Mosaic law to the very highest pitch, and would fulfil those things that were foretold by the prophets, and that according to the letter, even to the greatest pomp.

II. The scribes and Pharisees, therefore, snatch an occasion of cavilling against Christ; and readily objected that he was not the true Messias, because he abolished the doctrines of the traditions which they obtruded upon the people for Moses and the prophets.

III. He meets with this prejudice here and so onwards by many arguments, as namely, 1. That he abolished not the law when he abolished traditions; for therefore he came that he might fulfil the law. 2. That he asserts, that "not one iota shall perish from the law." 3. That he brought in an observation of the law much more pure and excellent than the Pharisaical observation of it was: which he confirms even to the end of the chapter, explaining the law according to its genuine and spiritual sense.

[Verily, I say unto you.] I. Such an asseveration was usual to the nation, though the syllables were something changed, "A certain matron said to R. Judah Bar Allai, Thy face is like to a swineherd or a usurer. To whom he answered, In truth, both are forbidden me." The Gloss there, "In truth is a manner of speech used in swearing."

II. But our Saviour useth this phrase by the highest divine right. 1. Because he is "Amen, the faithful witness," Revelation 3:14, 2 Corinthians 1:20: see also Isaiah 65:16; and Kimchi there. 2. Because he published the gospel, the highest truth, John 18:37, &c. 3. By this asseveration he doth well oppose his divine oracles against the insolent madness of the traditional doctors, who did often vent their blasphemous and frivolous tales under this seal, They speak in truth: and "wheresoever this is said (say they), it is a tradition of Moses from Sinai."

[One jot.] The Jerusalem Gemarists speak almost to the same sense: "The Book of Deuteronomy came and prostrated itself before God, and said, 'O Lord of the universe, thou hast written in me thy law, but now a testament defective in some part is defective in all. Behold, Solomon endeavours to root the letter Jod out of me' [to wit, in this text, He shall not multiply wives, Deuteronomy 17:17]. The holy blessed God answered, 'Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee.' R. Honna said in the name of R. Acha, The letter Jod which God took out of the name of Sarai our mother, was given half to Sara and half to Abraham. A tradition of R. Hoshaia: The letter Jod came and prostrated itself before God, and said, 'O eternal Lord, thou hast rooted me out of the name of that holy woman.' The blessed God answered, 'Hitherto thou hast been in the name of a woman, and that in the end [viz. in Sarai]; but henceforward thou shalt be in the name of a man, and that in the beginning.' Hence is that which is written, 'And Moses called the name of Hoshea, Jehoshua.'" The Babylonians also do relate this translation of the letter Jod out of the name of Sarai to the name of Joshua, after this manner: "The letter Jod, saith God, which I took out of the name of Sarai, stood and cried to me for very many years, How long will it be ere Joshua arise? to whose name I have added it"...

There is a certain little city mentioned by name Derokreth, which, by reason of the smallness of it, was called Jod in the Gloss. And there was a rabbin named Rabh Jod. Of the letter Jod, see Midrash Tillin upon the hundred and fourteenth Psalm.

[One tittle.] It seems to denote the little heads or dashes of letters, whereby the difference is made between letters of a form almost alike. The matter may be illustrated by these examples, If it were Daleth, and a man should have formed it into Resh [on the sabbath], or should have formed Resh into Daleth, he is guilty.

"It is written [Lev 22:32] Ye shall not profane my holy name: whosoever shall change Cheth into He, destroys the world...It is written [Psa 150:6], Let every spirit praise the Lord: whosoever changeth He into Cheth, destroys the world. It is written [Jer 5:12], They lied against the Lord: whosoever changeth Beth into Caph, destroys the world. It is written [1 Sam 2:2] There is none holy as the Lord: whosoever changeth Caph into Beth, destroys the world. It is written [Deut 6:4], The Lord our God is one Lord: he that changeth Daleth into Resh, destroys the world."

But that our Saviour, by jot and tittle, did not only understand the bare letters, or the little marks that distinguished them, appears sufficiently from verse 19, where he renders it, one of "these least commands": in which sense is that also in the Jerusalem Gemara of Solomon's rooting out Jod, that is, evacuating that precept He shall not multiply wives. And yet it appears enough hence, that our Saviour also so far asserts the uncorrupt immortality and purity of the holy text, that no particle of the sacred sense should perish, from the beginning of the law to the end of it.

To him that diligently considers these words of our Saviour, their opinion offers itself, who suppose that the whole alphabet of the law, or rather the original character of it is perished; namely, the Samaritan, in which they think the law was first given and written; and that that Hebrew wherein we now read the Bible was substituted in its stead. We shall not expatiate in the question; but let me, with the reader's good leave, produce and consider some passages of the Talmud, whence, if I be not mistaken, Christians seem first to have taken up this opinion.

The Jerusalem Talmud treats of this matter in these words: "R. Jochanan de Beth Gubrin saith, There are four noble tongues which the world useth: the mother-tongue, for singing; the Roman, for war; the Syriac, for mourning; the Hebrew, for elocution: and there are some which add the Assyrian, for writing. The Assyrian hath writing [that is, letters or characters], but a language it hath not. The Hebrew hath a language, but writing it hath not. They chose to themselves the Hebrew language in the Assyrian character. But why is it called the Assyrian? Because it is blessed (or direct) in its writing. R. Levi saith, Because it came up into their hands out of Assyria."

"A tradition. R. Josi saith, Ezra was fit, by whose hands the law might have been given, but that the age of Moses prevented. But although the law was not given by his hand, yet writing [that is, the forms of the letters] and the language were given by his hand. 'And the writing of the epistle was writ in Syriac, and rendered in Syriac,' Ezra 4:7. 'And they could not read the writing,' Daniel 5:8. From whence is shown that the writing [that is, the form of the characters and letters] was given that very same day. R. Nathan saith: The law was given in breaking [that is, in letters more rude and more disjoined]: and the matter is as R. Josi saith. Rabbi [Judah Haccodesh] saith, The law was given in the Assyrian language; and when they sinned it was turned into breaking. And when they were worthy in the days of Ezra, it was turned for them again into the Assyrian. I show to-day, that I will render to you Mishneh, the doubled, or, as if he should say the seconded (Zech 9:12). And he shall write for himself the Mishneh (the doubled) of this law in a book (Deut 17:18), namely, in a writing that was to be changed. R. Simeon Ben Eleazar saith, in the name of R. Eleazar Ben Parta, and he in the name of R. Lazar the Hammodean, The law was given in Assyrian writing..." So the Jerusalem Talmudists.

Discourse is had of the same business in the Babylonian Talmud, and almost in the same words, these being added over: The law was given to Israel in Hebrew writing, and in the holy language. And it was given to them again in the days of Ezra, in Assyrian writing, and the Syriac language. The Israelites chose to themselves the Assyrian writing, and the holy language; and left the Hebrew writing and the Syriac language to ignorant persons. But who are those idiots (or ignorant persons)? R. Chasda saith, The Samaritans. And what is the Hebrew writing? R. Chasda saith...according to the Gloss, "Great letters, such as those are which are writ in charms and upon doorposts."

That we may a little apprehend the meaning of the Rabbins, let it be observed,

I. That by 'the mother-tongue' (the Hebrew, Syriac, Roman, being named particularly) no other certainly can be understood than the Greek, we have shown at the three-and-twentieth verse of the first chapter...

Many nations were united into one language, that is, the old Syriac,--namely, the Chaldeans, the Mesopotamians, the Assyrians, the Syrians. Of these some were the sons of Sem and some of Ham. Though all had the same language, it is no wonder if all had not the same letters. The Assyrians and Israelites refer their original to Sem; these had the Assyrian writing: the sons of Ham that inhabited beyond Euphrates had another; perhaps that which is now called by us the Samaritan, which it may be the sons of Ham the Canaanites used.

III. That the law was given by Moses in Assyrian letters, is the opinion (as you see) of some Talmudists; and that, indeed, the sounder by much. For to think that the divine law was writ in characters proper to the cursed seed of Ham, is agreeable neither to the dignity of the law, nor indeed to reason itself. They that assert the mother-writing was Assyrian, do indeed confess that the characters of the law were changed; but this was done by reason of the sin of the people, and through negligence. For when under the first Temple the Israelites degenerated into Canaanitish manners, perhaps they used the letters of the Canaanites, which were the same with those of the inhabitants beyond Euphrates. These words of theirs put the matter out of doubt: "The law was given to Israel in the Assyrian writing in the days of Moses: but when they sinned under the first Temple and contemned the law, it was changed into breaking to them."

Therefore, according to these men's opinion, the Assyrian writing was the original of the law, and endured and obtained unto the degenerate age under the first Temple. Then they think it was changed into the writing used beyond Euphrates or the Samaritan; or, if you will, the Canaanitish (if so be these were not one and the same); but by Ezra it was at last restored into the original Assyrian.

Truly, I wonder that learned men should attribute so much to this tradition (for whence else they have received their opinion, I do not understand), that they should think that the primitive writing of the law was in Samaritan: seeing that which the Gemarists assert concerning the changing of the characters rests upon so brittle and tottering a foundation, that it is much more probable that there was no change at all (but that the law was first writ in Assyrian by Moses, and in the Assyrian also by Ezra), because the change cannot be built and established upon stronger arguments.

A second question might follow concerning Keri and Kethib: and a suspicion might also arise, that the test of the law was not preserved perfect to one jot and one tittle, when so many various readings do so frequently occur. Concerning this business we will offer these few things only, that so we may return to our task:--

I. These things are delivered by tradition; "They found three books in the court, the book Meoni, the book Zaatuti, and the book Hi. In one they found written, 'The eternal God is thy refuge': but in the two other they found it written, (Deut 33:27); They approved [or confirmed] those two, but rejected that one"...

I do much suspect that these three books laid up in the court answered to the threefold congregation of the Jews, namely, in Judea, Babylon, and Egypt, whence these copies might be particularly taken. For, however that nation was scattered abroad almost throughout the whole world, yet, by number and companies scarcely to be numbered, it more plentifully increased in these three countries than any where else: in Judea, by those that returned from Babylon; in Babylon, by those that returned not; and in Egypt, by the temple of Onias. The two copies that agreed, I judge to be out of Judea and Babylon; that that differed to be out of Egypt: and this last I suspect by this, that the word Zaatuti smells of the Seventy interpreters, whom the Jews of Egypt might be judged, for the very sake of the place, to favour more than any elsewhere. For it is asserted by the Jewish writers that Zaatuti was one of those changes which the Septuagint brought into the sacred text.

II. It is therefore very probable, that the Keri and Kethib were compacted from the comparing of the two copies of the greatest authority, that is, the Jewish and the Babylonian: which when they differed from one another in so many places in certain little dashes of writing, but little or nothing at all as to the sense, by very sound counsel they provided that both should be reserved, so that both copies might have their worth preserved, and the sacred text its purity and fulness, whilst not one jot nor one title of it perished.

[Ye have heard.] That is, ye have received it by tradition. If they have heard [that is, learned by tradition], they speak to them. They learned by hearing, that is, by tradition; a saying very frequent in Maimonides.

[That it was said by them of old time.] That is, "it is an old tradition." For the particular passages of the law which are here cited by our Saviour are not produced as the bare words of Moses, but was clothed in the Glosses of the Scribes; which most plainly appears above the rest, verse 43, and sufficiently in this first allegation, where those words, "Whosoever shall kill shall be guilty of the judgment," do hold out the false paint of tradition, and, as we observe in the following verses, such as misrepresents the law, and makes it of none effect. If it be asked, why Christ makes mention of "those of old time?" it may be answered, that the memory of the ancienter Fathers of the Traditions was venerable among the people. Reverend was the name of the first good men, and the first wise men. Therefore Christ chose to confute their doctrines and Glosses, that he might more clearly prove the vanity of traditions, when he reproved their most famous men. But the sense which we have produced is plain, and without any difficulty; as if he should say, "It is an old tradition which hath obtained for many ages."

[But I say unto you.] But I say, the words of one that refutes or determines a question, very frequently to be met with in the Hebrew writers. To this you may lay that of Isaiah, chapter 2:3, "And he will teach us of his ways," &c. Where Kimchi writes thus, This teacher is king Messias. And that of Zechariah, chapter 11:8; where this great Shepherd destroys "three evil shepherds," namely, the Pharisee, and the Sadducee, and the Essene.

[That whosoever is angry with his brother without a cause, &c.] First let us treat of the words, and then of the sentences.

[With his brother:] The Jewish schools do thus distinguish between a brother and a neighbour; that a brother signifies an Israelite by nation and blood: a neighbour, an Israelite in religion and worship, that is, a proselyte. The author of Aruch, in the word A son of the covenant, writes thus; "The sons of the covenant, these are Israel. And when the Scripture saith, 'If any one's ox gore the ox of his neighbour,' it excludes all the heathen, in that it saith, 'of his neighbour.'" Maimonides writes thus: "It is all one to kill an Israelite and a Canaanite servant: for both, the punishment is death; but an Israelite who shall kill a stranger-inhabitant shall not be punished with death, because it is said, 'Whosoever shall proudly rise up against his neighbour to kill him' Exodus 21:14: and it is needless to say he shall not be punished with death for killing a heathen." Where this is to be noted, that heathens and stranger-in-habitants, who were not admitted to perfect and complete proselytism, were not qualified with the title of neighbour, nor with any privileges.

But under the Gospel, where there is no distinction of nations or tribes, brother is taken in the same latitude as among the Jews both brother and neighbour were; that is, for all professing the gospel: and is contradistinguished to the heathen, 1 Corinthians 5:11, "If any one who is called a brother": and Matthew 18:15, "If thy brother sin against thee," &c., verse 17, "If he hear not the church, let him be a heathen."

But neighbour is extended to all, even such as are strangers to our religion: Luke 10:29,30, &c.

[He shall be guilty:] [W]ords signifying guilt or debt [are] to be met with a thousand times in the Talmudists. Isaiah 24:23; "They shall be gathered together, as captives are gathered into prison." Where R. Solomon speaks thus, Guilty of hell unto hell: which agrees with the last clause of this verse.

[Of the council:] Of the Sanhedrim: that is, of the judgment, or tribunal of the magistrate. For that judgment, in the clause before, is to be referred to the judgment of God, will appear by what follows.

[Raca.] A word used by one that despiseth another in the highest scorn: very usual in the Hebrew writers, and very common in the mouth of the nation.

"One returned to repentance: his wife said to him, Raca, if it be appointed you to repent, the very girdle wherewith you gird yourself shall not be your own."

"A heathen said to an Israelite, Very suitable food is made ready for you at my house. What is it? saith the other. To whom he replied, Swine's flesh. Raca (saith the Jew), I must not eat of clean beasts with you."

"A king's daughter was married to a certain dirty fellow. He commands her to stand by him as a mean servant, and to be his butler. To whom she said, Raca, I am a king's daughter."

"One of the scholars of R. Jochanan made sport with the teaching of his master: but returning at last to a sober mind, Teach thou, O master, saith he, for thou art worthy to teach: for I have found and seen that which thou hast taught. To whom he replied, Raca, thou hadst not believed, unless thou hadst seen."

"A certain captain saluted a religious man praying in the way, but he saluted him not again: he waited till he had done his prayer, and saith to him, Raca, it is written in your law," &c.

[Into hell-fire.] The Jews do very usually express hell, or the place of the damned, by the word Gehinnom, which might be shown in infinite examples; the manner of speech being taken from the valley of Hinnom, a place infamous for foul idolatry committed there; for the howlings of infants roasted to Moloch; filth carried out thither; and for a fire that always was burning, and so most fit to represent the horror of hell.

"There are three doors of Gehenna; one in the wilderness, as it is written, 'They went down, and all that belonged to them, alive into hell' (Num 16:33). Another in the sea, as it is written, 'Out of the belly of hell have I called; thou hast heard my voice' (Jonah 2:2). The third in Jerusalem, as it is written, 'Thus saith the Lord, whose fire is in Sion, and his furnace in Jerusalem,' Isaiah 31:9. The tradition of the school of R. Ismael; 'Whose fire is in Sion,' this is the gate of Gehenna."

The Chaldee paraphrast upon Isaiah, chapter 33:14, Gehenna, eternal fire, &c. The Gehenna of eternal fire.

We come now to the sentences and sense of the verse. A threefold punishment is adjudged to a threefold wickedness. Judgment to him that is angry...without cause. Judgment also, and that by the Sanhedrim, to him that calls Raca. Judgment of hell to him that calleth Fool.

That which is here produced of the threefold Sanhedrim among the Jews pleases me not, because, passing over other reasons, mention of the Sanhedrim is made only in the middle clause.

How the judgment in the first clause is to be distinguished from the judgment of the Sanhedrim in the second, will very easily appear from this Gloss and commentary of the Talmudists, "Of not killing": "he is a manslayer, whosoever shall strike his neighbour with a stone or iron, or thrust him into the water, or fire, whence he cannot come out, so that he die, he is guilty. But if he shall thrust another into the water or fire, whence he might come out, if he die, he is guiltless. A man sets a dog or serpent on another, he is guiltless." See also the Babylonian Gemara there; "Whosoever shall slay his neighbour with his own hand, striking him with his sword, or with a stone, so that he kills him; or shall strangle or burn him so that he die, in any manner whatsoever killing him in his own person; behold, such a one is to be put to death by the Sanhedrim. But he that hires another by a reward to kill his neighbour, or who sends his servants, and they kill him; or he that thrusts him violently upon a lion, or upon some other beast, and the beast kill him; or he that kills himself, every one of these is a shedder of blood, and the iniquity of manslaughter is in his hand, and he is liable to death by the hand of God; but he is not to be punished with death by the Sanhedrim."

Behold a double manslayer! Behold a double judgment! Now let the words of our Saviour be applied to this Gloss of the ancients upon the law of murder: "Do ye hear," saith he, "What is said by the ancients, Whosoever shall kill, after what manner soever a man shall kill him, whether by the hand of one that he hath hired, or by his servants, or by setting a beast on him; he is guilty of the judgment of God, though not of the judgment of the Sanhedrim: and whosoever shall kill his neighbour by himself, none other interposing, this man is liable to the judgment of the Sanhedrim: but I say unto you, That whosoever is rashly angry with his brother, this man is liable to the judgment of God; and whosoever shall say to his brother, Raca, he is liable to the Sanhedrim."

These words of our Saviour, perhaps, we shall more truly understand by comparing some more phrases and doctrines, very usual in the Jewish schools. Such as these, Absolved from the judgment of men, but guilty in the judgment of Heaven, that is, of God. Death by the Sanhedrim, and death by the hand of Heaven.

And in a word, cutting off, speaks vengeance by the hand of God. They are very much deceived who understand...cutting off, of which there is very frequent mention in the Holy Bible, concerning the cutting-off from the public assembly by ecclesiastical censure, when as it means nothing else than cutting off by divine vengeance. There is nothing more usual and common among the Hebrew canonists, than to adjudge very many transgressions to cutting off, in that worn phrase..."If he shall do this out of presumption, he is guilty of cutting off; but if he shall do it out of ignorance, he is bound for a sacrifice for sin." When they adjudge a thing or a guilty person to cutting off, they deliver and leaven him to the judgment of God; nevertheless, a censure and punishment from the Sanhedrim sometimes is added, and sometimes not. Which might be illustrated by infinite examples, but we are afraid of being tedious. Let these two be enough on both sides.

I. Of mere delivering over to the judgment of God, without any punishment inflicted by the Sanhedrim, those words speak, which were lately cited, "He is absolved from the judgment of men, but liable to the judgment of Heaven."

II. Of the judgment of God and of the Sanhedrim joined together, these words in the same place speak: "If he that is made guilty by the Sanhedrim be bound to make restitution, Heaven [or God] doth not pardon him until he pay it." But he that bears a punishment laid on him by the Sanhedrim is absolved from cutting off. "All persons guilty of cutting off, when they are beaten are absolved from their cutting off: as it is said, 'And thy brother become vile in thy sight.' When he shall be beaten, behold, he is thy brother."

Liable or guilty even to the hell-fire. He had said, guilty of judgment and of the council, before; but now he saith unto hell, and that in a higher emphasis; as if he should have said, "Whosoever shall say to his brother, Fool, shall be guilty of judgment, even unto the judgment of hell."

But what was there more grievous in the word fool, than in the word Raca? Let king Solomon be the interpreter, who everywhere by a fool understands a wicked and reprobate person; foolishness being opposed to spiritual wisdom. Raca denotes indeed morosity, and lightness of manners and life: but fool judgeth bitterly of the spiritual and eternal state, and decreeth a man to certain destruction. Let the judgings and censures of the scribes and Pharisees concerning the common people serve us instead of a lexicon. They did not only suffer themselves to be styled wise men, but also arrogated it to themselves, as their merit and due. But what do they say of the common people? "This people, that knoweth not the law, is cursed," John 7:49.

You have a form of speaking, not much unlike this which is now under our hands: He that calls his neighbour Servant, let him be in excommunication. The Gloss is, "They therefore excommunicate him, because he vilified an Israelite: him, therefore, they vilify in like manner." "If he call him bastard, let him be punished with forty stripes. If wicked man, let it descend with him into his life": that is, according to the Gloss, "into misery and penury."

After this manner, therefore, our Saviour suits a different punishment to different sins by a most just parity, and a very equal compensation: to unjust anger, the just anger and judgment of God; to public reproach, a public trial; and hell-fire to the censure that adjudgeth another thither.

[That thy brother hath ought against thee, &c.] ...that which the Jews restrained only to pecuniary damages, Christ extends to all offences against our brother.

"He that offers an oblation, not restoring that which he had unjustly taken away, does not do that which is his duty." And again; "He that steals any thing from his neighbour, yea, though it be but a farthing, and swears falsely, is bound to restitution, meeting the wronged party half way." See also Baal Turim upon Leviticus 6.

"An oblation is not offered for a sin, unless that which is [wrongfully] taken away, be first restored either to the owner or the priest." In like manner, "He that swears falsely, either of the Pruta [small money], or what the Pruta is worth, is bound to inquire after the owner, even as far as the islands in the sea, and to make restitution."

Observe, how provision is here made for pecuniary damages only and bare restitution, which might be done without a charitable mind and a brotherly heart. But Christ urgeth charity, reconciliation of mind, and a pure desire of reunion with our offended brother; and that not only in money matters, but in any other, and for whatever cause, wherein our neighbour complains that he is grieved.

[Leave there thy gift before the altar.] This business was altogether unusual in gifts offered at the altar, in such a cause. We read, indeed, of the drink-offering, delayed after the sacrifice was offered: "For the wise men say, That a man is not held in his sin, when the drink-offering is put off by some delay; because one may offer his sacrifice to-day, but his drink-offering twenty days hence." We read also that the oblation of a sacrifice presented even at the altar, in some cases hath not only been delayed, but the sacrifice itself hath been rejected; that is, if, in that instant, discovery was made, in sacrificing the best, either of a blemish, or of somewhat else, whereby it became an illegal sacrifice; or if some uncleanness or other cause appeared in the offerer, whereby he was rendered unfit for the present to offer a gift. Of which things, causing the oblation of the sacrifice already presented at the altar to be deferred, the Hebrew lawyers speak much. But among those things we do not meet at all with this whereof our Saviour is here speaking: so that he seems to enjoin some new matter,--and not new alone, but seemingly impossible. For the offended brother might perhaps be absent in the furthest parts of the land of Israel, so that he could not be spoke with, and his pardon asked in very many days after: and what shall become of the beast in the mean time, which is left at the altar? It is a wonder indeed that our Saviour, treating of the worship at the altar, should prescribe such a duty, which was both unusual (in such a case) and next to impossible. But it is answered:--

I. It was a custom and a law among the Jews, that the sacrifices of particular men should not presently, as soon as they were due, be brought to the altar, but that they should be reserved to the feast next following, whatsoever that were, whether the Passover, or Pentecost, or Tabernacles, to be then offered. "Teeming women, women that have the gonorrhea, and men that have the gonorrhea, reserve their pigeons until they go up to the feast."--"The oblations which were devoted before the feast shall be offered at the feast: for its is said, These things shall ye do in their solemnities," &c. But now all the Israelites were present at the feasts; and any brother, against whom one had sinned, was not then far off from the altar. Unto which time and custom of the nation it is equal to think Christ alluded.

II. He does silently chastise the curiosity used in deferring of a sacrifice brought about lesser matters, when this that was greater was unregarded. And he teacheth, that God is worshipped in vain without true charity to our brother. The same also, in effect, do the Gemarists confess.

[Whilst thou art in the way with him.] That is, "while thou goest with him to the magistrate," Luke 12:58; where there is a clear distinction between the magistrate, and the judge: so that by magistrate, or ruler, one may understand the judges in the lower Sanhedrims; by judge, the judges in the highest. That allusion is here made to contentions about money matters, sufficiently appears from the following words, verse 26; "Thou shalt by no means come out of prison till thou hast paid the uttermost farthing." Now it was the business of the bench, that consisted of three men, to judge of such matters.

The words, therefore, of the verse have this sense: 'Does your neighbour accuse you of some damage, or of money that is due to him? and are ye now going in the way to the bench of three to commence the suit? compound with your adversary, lest he compel you to some higher tribunal, where your danger will be greater.' "For if the lender say to the debtor, 'Let us go, that judgment may be had of our case from the chief Sanhedrim,' they force the debtor to go up thence with him. In like manner, if any accuse another of something taken away from him, or of some damage done him, and he that is the accuser will have the higher Sanhedrim to judge of the suit; they force the debtor to go up thence with him. And so it is done with all other things of that nature."

Before, Christ had argued from piety, that men should seek to be reconciled; now he argues from prudence, and an honest care of a man's self.

[And the judge deliver thee to the officer.] A word answering to an executioner, a whipper, among the Rabbins. Judges and officers shalt thou make thee in all thy gates, Deuteronomy 16:18. ..."vergers and scourge-bearers [executioners] who stand before the judges. These go through the lanes and streets and inns, and take care about weights and measures; and scourge those that do amiss. But all their business is by the order of the judges. Whomsoever they see doing evil, they bring before the judges," &c. And Whosoever goes out into the street, let him reckon concerning himself, as if he were already delivered over to the officer; that is, as the Gloss hath it, "Contentions and contentious men will there be met with Gentiles and Israelites: so that let him reckon concerning himself, as though he were already delivered over to the officer, ready to lead him away before the judges." The Gloss upon Babyl. Joma writes thus; "is the executioner of the Sanhedrim, whose office is to whip."

[Farthing.] According to the Jerusalem Talmud, it is Kordiontes; according to the Babylonian, Kontrik. For thus they write:

"Two assars make a pondion.

Two semisses make an assar.

Two farthings a semissis.

Two prutahs a farthing.

A pondion is in value two assars.

An assar is two semisses.

A semissis is two farthings.

A kontric, or a farthing, is two prutahs."

That which is here said by the Jerusalem Talmud, Two prutahs make a farthing, is the very same thing that is said, Mark 12:42, Two mites, which make a farthing. A prutah was the very least piece among coins. So Maimonides, That which is not worth a prutah, is not to be reckoned among riches. Hence are those numberless passages in the Talmudic Pandects relating to the prutah: "He that steals less than a prutah is not bound to pay five-fold." "No land is bought for a price less than a prutah," that is, given as an earnest.

You have the value of these coins in the same Maimonides: "Selaa (saith he) is in value four-pence: a penny, six meahs. Now a meah, in the days of Moses our master, was called a gerah; it contains two pondions; a pondion, two assars; and a prutah is the eighth part of an assar. The weight of a meah, which is also called a gerah, is sixteen barleycorns. And the weight of an assar is four barleycorns. And the weight of a prutah is half a barleycorn."

Luke hath, the last mite, chapter 12:59; that is, the last prutah, which was the eighth part of the Italian assarius. Therefore, a farthing, was so called, not that it was the fourth part of a penny, but the fourth part of an assar; which how very small a part of a penny it was, we may observe by those things that are said by both Gemaras in the place before cited.

"Six silver meahs make a penny.

A meah is worth two pondions.

A pondion is worth two assars."

Let this be noted by the way; a meah, which, as Maimonides before testifies, was anciently called a gerah, was also commonly called zuz, in the Talmudists. For as it is said here, six meahs of silver make a penny, so in Rambam, a penny contains six zuzim.

The prutah, as it was the least piece of money among the Jews, so it seems to have been a coin merely Jewish, not Roman. For although the Jews, being subjects to the Romans, used Roman money, and thence, as our Saviour argues, confessed their subjection to the Romans; yet they were permitted to use their own money, which appears by the common use of the shekels and half-shekels among them: with good reason, therefore, one may hold the farthing was the least Roman coin, and the prutah, the least Jewish. Whilst our Saviour mentions both, he is not inconstant to his own speech, but speaks more to the capacity of all.

[Ye have heard, that it hath been said by them of old time, Thou shalt not commit adultery.] He citeth not the command or text of Moses, as barely delivered by Moses, but as deformed by those of old time with such a gloss as almost evacuated all the force of the command; for they interpreted it of the act of adultery only, and that with a married woman. So the enumeration of the six hundred and thirteen precepts of the law, and that, Exodus 20:14, 'Thou shalt not commit adultery,' hath these words, "This is the thirty-fifth precept of the law, namely, That no man lie with another man's wife."

[Whosoever looketh upon a woman to lust after her, &c.] "He that looketh upon a woman's heel, is as if he looked upon her belly: and he that looks upon her belly, is as if he lay with her." And yet, It was Rabban Gamaliel's custom to look upon women. And in the other Talmud; "He that looks upon the little finger of a woman, is as if he looked upon her privy parts." And yet "Rabh Gidal and R. Jochanan were wont to sit at the place of dipping, where the women were washed; and when they were admonished by some of the danger of lasciviousness, R. Jochanan answered, 'I am of the seed of Joseph, over whom an evil affection could not rule.'"

[If thy right hand offend thee, cut it off.] See here Babyl. Niddah, fol. 13, quite through. Among other things, R. Tarphon saith, "Whosoever brings his hand to his modest parts, let his hand be cut off unto his navel." And a little after; "It is better that his belly should be cleft in two, than that he should descend into the well of corruption." The discourse is of moving the hand to the privy member, that, by the handling it, it might be known whether the party had the gonorrhea, or no: and yet they adjudge never so little handling it to cutting off the hand. Read the place, if you have leisure.

[Whosoever putteth away his wife, let him giver her a bill of divorcement] Notice is to be taken how our Saviour passeth into these words, namely, by using the particle but. "But it hath been said." This particle hath this emphasis in this place, that it whispers a silent objection, which is answered in the following verse. Christ had said, "Whosoever looks upon a woman to lust after her hath committed adultery already": but the Jewish lawyers said, "If any one sees a woman which he is delighted withal above his wife, let him dismiss his wife and marry her."

Among the chapters of Talmudical doctrine, we meet with none concerning which it is treated more largely, and more to a punctilio, than of divorces: and yet there the chief care is not so much of a just cause of it as of the manner and form of doing it. To him that turns over the book Gittin (as also, indeed, the whole Seder Nashim, that part of the Talmud that treats of women), the diligence of the Masters about this matter will appear such that they seem to have dwelt, not without some complacency, upon this article above all others.

God, indeed, granted to that nation a law concerning divorces, Deuteronomy 24:1, permitted only "for the hardness of their hearts," Matthew 19:8: in which permission, nevertheless, they boast, as though it were indulged them by mere privilege. When God had established that fatal law of punishing adultery by death (Deut 22), for the terror of the people, and for their avoiding of that sin; the same merciful God foreseeing also how hard (occasion being taken from this law) the issue of this might be to the women, by reason of the roughness of the men; lusting, perhaps, after other women, and loathing their own wives; he more graciously provided against such kind of wife-killing by a law, mitigating the former, and allowed the putting away a wife in the same case, concerning which that fatal law was given; namely, in the case of adultery. So that that law of divorce, in the exhibition of it, implied their hearts to be hard; and, in the use of it, they shewed them to be carnal. And yet hear them thus boasting of that law: "The Lord of Israel saith, That he hateth putting away, Malachi 2:16. Through the whole chapter, saith R. Chananiah in the name of R. Phineas, he is called the Lord of Hosts: but here, of Israel, that it might appear that God subscribed not his name to divorces, but only among the Israelites. As if he should say, 'To the Israelites I have granted the putting way of wives; to the Gentiles I have not granted it.' R. Chaijah Rabbah saith, Divorces are not granted to the nations of the world."

Some of them interpreted this law of Moses (as by right they ought to interpret it), of the case of adultery only. "The school of Shamaai said, A wife is not to be divorced, unless for filthiness [that is, adultery] only, because it is said, Because he hath found filthy nakedness in her," that is, adultery.

"Rabh Papa said, If he find not adultery in her, what then? Rabba answered, When the merciful God revealed concerning him that corrupted a maid, that it was not lawful for him to put her away in his whole life (Deut 22:29), you are thence taught concerning the matter propounded, that it is not lawful to put her away, if he shall not find filthiness in his wife."

With the like honesty have some commented upon those words cited out of the prophet, For he hateth putting away. "R. Jochanan saith, The putting away of a wife is odious." Which others also have granted, indeed, of the first wife, but not of those that a man took to himself over and above. For this is approved among them for a canon, "Let no man put away his first wife unless for adultery." And "R. Eliezer saith, For the divorcing of the first wife, even the altar itself sheds tears." Which Gloss they fetch from thence, where it is said, "Let no man deal treacherously towards the wife of his youth"; Malachi 2:15.

The Jews used polygamy, and the divorcing of their wives, with one and the same license: and this, that they might have change, and all for the sake of lust. "It is lawful (say they) to have many wives together, even as many as you will: but our wise men have decreed, That no man have above four wives." But they restrained this, not so much out of some principles of chastity, as that lest a man, being burdened with many wives, might not be able to afford them food and clothing, and due benevolence: for thus they comment concerning this bridle of polygamy.

For what causes they put away their wives there is no need to inquire; for this they did for any cause of their own free will.

I. "It is commanded to divorce a wife that is not of good behavior, and who is not modest as becomes a daughter of Israel." So they speak in Maimonides and Gittin in the place above specified: where this also is added in the Gemarists: "R. Meir saith, As men have their pleasures concerning their meat and their drink, so also concerning their wives. This man takes out a fly found in his cup, and yet will not drink: after such a manner did Papus Ben Judah carry himself: who, as often as he went forth, bolted the doors and shut in his wife. Another takes out a fly found in his cup, and drinks up his cup; that he doth, who sees his wife talking freely with her neighbours and kinsfolk, and yet allows of it. And there is another, who, if he find a fly in his basket, eats it: and this is the part of an evil man, who sees his wife going out, without a veil upon her head, and with a bare neck, and sees her washing in the baths, where men are wont to wash, and yet cares not for it; whereas by the law he is bound to put her away."

II. "If any man hate his wife, let him put her away": excepting only that wife that he first married. In like manner, R. Judah thus interprets that of the prophet, If he hate her, let him put her away. Which sense some versions, dangerously enough, have followed. R. Solomon expresses the sense of that place thus: "It is commanded to put away one's wife, if she obtain not favour in the eyes of her husband."

III. "The school of Hillel saith, If the wife cook her husband's food illy, by over-salting or over-roasting it, she is to be put away."

IV. Yea, "If, by any stroke from the hand of God, she become dumb or sottish," &c.

V. But not to relate all the things for which they pronounce a wife to be divorced (among which they produce some things that modesty allows not to be repeated), let it be enough to mention that of R. Akibah instead of all: "R. Akibah said, If any man sees a woman handsomer than his own wife, he may put her away; because it is said, 'If she find not favour in his eyes.'"

[Bill of divorce.] And, A bill of divorce, Matthew 19:7; and in the Septuagint, Deuteronomy 24:1. Of which Beza thus; "This bill may seem to be called a bill of divorce [as much as, departing away], not in respect of the wife put away, as of the husband departing away form his wife." Something hard, and diametrically contrary to the canonical doctrine of the Jews: for thus they write, "It is written in the bill, Behold, thou art put away; Behold, thou art thrust away, &c. But if he writes, I am not thy husband, or, I am not thy spouse, &c.; it is not a just bill: for it is said, He shall put her away, not, He shall put himself away."

This bill is called by the Jews a bill of cutting off, and a bill of expulsion, and an instrument, and an instrument of dismission, and letters of forsaking, &c.

I. A wife might not be put away, unless a bill of divorce were given. "Therefore it is called (saith Baal Turim) A bill of cutting off, because there is nothing else that cuts her off from the husband. For although a wife were obtained three ways" [of which see the Talmud], "yet there was no other way of dismissing her, besides a bill of divorce."

II. "A wife was not put away, unless the husband were freely willing; for if he were unwilling, it was not a divorce: but whether the wife were willing or unwilling, she was to be divorced, if her husband would."

III. "A bill of divorce was written in twelve lines, neither more nor less." R. Mordecai gives the reason of this number, in these words; "Let him that writes a bill of divorce comprise it in twelve lines, according to the value of the number of the letters in the word Get. But Rabh Saadias interprets, that the bill of divorce should be written with the same number of lines wherein the books of the law are separated. For four lines come between the Book of Genesis and the Book of Exodus; four between the Book of Exodus and the Book of Leviticus; four between the Book of Leviticus and the Book of Numbers. But the four between the Book of Numbers and Deuteronomy are not reckoned, because that book is only a repetition of the law," &c.

IV. You have the copy of a bill of divorce in Alphesius upon Gittin, in this form:

A Bill of Divorce

"On the day of the week N., of the month of N., of the year of the world's creation N., according to the computation by which we are wont to reckon in the province N.; I, N., the son of N., and by what name soever I am called, of the city N., with the greatest consent of my mind, and without any compulsion urging me, have put away, dismissed, and expelled thee; thee, I say, N., the daughter of N., by what name soever thou art called, of the city N., who heretofore wert my wife. But now I have dismissed thee,--thee, I say, N., the daughter of N., by what name soever thou art called, of the city N. So that thou art free, and in thine own power to marry whosoever shall please thee; and let no man hinder thee, from this day forward even for ever. Thou art free, therefore, for any man. And let this be to thee a bill of rejection from me, letters of divorce, and a schedule of expulsion, according to the law of Moses and Israel.

REUBEN the son of Jacob witness.

ELIEZER the son of Gilead witness."

See also this form varied in some few words in Maimonides (Gerushin).

V. This bill, being confirmed with the husband's seal, and the subscription of witnesses, was to be delivered into the hand of the wife, either by the husband himself, or by some other deputed by him for this office: or the wife might deput somebody to receive it in her stead.

VI. It was not to be delivered to the wife, but in the presence of two, who might read the bill both before it was given into the hand of the wife and after: and when it was given, the husband, if present, said thus, "Behold, this is a bill of divorce to you."

VII. The wife, thus dismissed, might, if she pleased, bring this bill to the Sanhedrim, where it was enrolled among the records, if she desired it, in memory of the thing. The dismissed person likewise might marry whom she would: if the husband had not put some stop in the bill, by some clause forbidding it.

[Whosoever shall put away his wife, &c.] I. Our Saviour does not abrogate Moses' permission of divorces, but tolerates it, yet keeping it within the Mosaic bounds, that is, in the case of adultery, condemning that liberty in the Jewish canons, which allowed it for any cause.

II. Divorce was not commanded in the case of adultery, but permitted. Israelites were compelled, sometimes even by whipping, to put away their wives, as appears in Maimonides (Gerushin). But our Saviour, even in the case of adultery, does not impose a compulsion to divorce, but indulgeth a license to do it.

III. "He that puts away his wife without the cause of fornication makes her commit adultery": that is, if she commits adultery: or although she commit not adultery in act, yet he is guilty of all the lustful motions of her that is put away; for he that lustfully desires, is said "to commit adultery," verse 28.

[It hath been said by them of old time, Thou shalt not forswear thyself, &c.] The law forbids perjury, Leviticus 19:12, &c. To which the Fathers of the Traditions reduced the whole sin of swearing, little caring for a rash oath. In this chapter of oaths they doubly sinned:

I. That they were nothing at all solicitous about an oath, so that what was sworn were not false. They do but little trouble themselves, what, how, how often, how rashly, you swear, so that what you swear be true.

In the Talmudic tract Shevuoth, and in like manner in Maimonides, oaths are distributed into these four ranks:

First, A promissory oath: when a man swore that he would do, or not do, this or that, &c. And this was one of the twofold oaths, which were also fourfold; that is, a negative or affirmative oath; and again, a negative or affirmative oath concerning something past, or a negative or affirmative oath concerning something to come: namely, when any one swears that he hath done this or that, or not done it; or that he will do this or that, or that he will not do it. "Whosoever, therefore, swears any of these four ways, and the thing is not as he swears, (for example, that he hath not cast a stone into the sea, when he hath cast it; that he hath cast it, when he hath not; that he will not eat, and yet eats; that he will eat, and yet eateth not,) behold, this is a false oath, or perjury."

"Whosoever swears that he will not eat, and yet eats some things which are not sufficiently fit to be eaten, this man is not guilty."

Secondly, A vain or a rash oath. This also is fourfold, but not in the same manner as the former: 1. When they asserted that with an oath which was contrary to most known truth; as, "If he should swear a man were a woman, a stone-pillar to be a pillar of gold," &c.; or when any swore that was or was not, which was altogether impossible; as, "that he saw a camel flying in the air." 2. When one asserted that by an oath, concerning which there was no reason that any should doubt. For example, that "Heaven is heaven, a stone is a stone," &c. 3. When a man swore that he would do that which was altogether impossible; namely, "that he would not sleep for three days and three nights; that he would taste nothing for a full week," &c. 4. When any swore that he would abstain from that which was commanded; as, "that he would not wear phylacteries," &c. These very examples are brought in the places alleged.

Thirdly, An oath concerning something left in trust: namely, when any swore concerning something left in trust with him, that it was stolen or broke or lost, and not embezzled by him, &c.

Fourthly, A testimonial oath, before a judge or magistrate.

In three of these kinds of swearing, care is taken only concerning the truth of the thing sworn, not of the vanity of swearing.

They seemed, indeed, to make some provision against a vain and rash oath: namely, 1. That he be beaten, who so swears, and become cursed: which Maimonides hints in the twelfth chapter of the tract alleged: with whom the Jerusalem Gemarists do agree; "He that swears two is two, let him be beaten for his vain oath." 2. They also added terror to it from fearful examples, such as that is in the very same place. "There were twenty-four assemblies in the south, and they were all destroyed for a vain oath." And in the same tract, a woman buried her son for an oath, &c. Yet they concluded vain oaths in so narrow a circle, that a man might swear a hundred thousand times, and yet not come within the limits of the caution concerning vain swearing.

II. It was customary and usual among them to swear by the creatures; "If any swear by heaven, by earth, by the sun, &c. although the mind of the swearer be under these words to swear by Him who created them, yet this is not an oath. Or if any swear by some of the prophets, or by some of the books of the Scripture, although the sense of the swearer be to swear by Him that sent that prophet, or that gave that book, nevertheless this is not an oath."

"If any adjure another by heaven or earth, he is not guilty."

They swore by Heaven. By Heaven so it is.

They swore by the Temple. "When turtles and young pigeons were sometimes sold at Jerusalem for a penny of gold, Rabban Simeon Ben Gamaliel said, By this habitation [that is, by this Temple] I will not rest this night, unless they be sold for a penny of silver."

"R. Zechariah Ben Ketsab said, By this Temple, the hand of the woman departed not out of my hand." "R. Jochanan said, By the Temple it is in our hand," &c.

"Bava Ben Buta swore by the Temple in the end of the tract Cherithuth, and Rabban Simeon Ben Gamaliel in the beginning; And so was the custom in Israel." Note this, "so was the custom."

They swore by the city Jerusalem. "R. Judah saith, He that saith, 'By Jerusalem,' saith nothing, unless with an intent purpose he shall vow towards Jerusalem." Where, also, after two lines coming between those forms of swearing and vowing are added, "Jerusalem, for Jerusalem, by Jerusalem. The Temple, for the Temple, by the Temple. The altar, for the altar, by the altar. The lamb, for the lamb, by the lamb. The chambers of the Temple, for the chambers of the Temple, by the chambers of the Temple. The wood, for the wood, by the wood. The sacrifices on fire, for the sacrifices on fire, by the sacrifices on fire. The dishes, for the dishes, by the dishes. By all these things, that I will do this to you."

They swore by their own heads. "One is bound to swear to his neighbour, and he saith, Vow (or swear) to me by the life of thy head," &c.

[Swear not at all.] In the tract Demai are some rules prescribed to a religious man: among others, That he be not too much in swearing and laughing. Where the Gloss of R. Solomon is this; "means this, Be not much in oaths, although one should swear concerning things that are true: for in much swearing it is impossible not to profane." Our Saviour, with good reason, binds his followers with a straiter bond, permitting no place at all for a voluntary and arbitrary oath. The sense of these words goes in the middle way, between the Jew, who allowed some place for an arbitrary oath; and the Anabaptist, who allows none for a necessary one.

[Thou canst not make one hair white or black.] That is, Thou canst not put on gray hairs, or lay them aside.

[Let your communication be, Yea, yea; nay, nay.] In Hebrew, Giving and receiving [that is, business] among the disciples of the wise men, Let it be in truth and faith, by saying, Yes, yes; No, no: or, according to the very words, concerning Yes, yes; concerning No, no.

"If it be said to a lunatic, Shall we write a bill of divorce for your wife? and he nod with his head, they try thrice; and if he answer to No, no; and to Yes, yes; they write it, and give it to his wife."

[Ye have heard that it hath been said, An eye for an eye, &c.] This law he also cites, as clothed in the Gloss of the scribes, and now received in the Jewish schools. But they resolved the law not into a just retaliation, but into a pecuniary compensation.

"Does any cut off the hand or foot of his neighbour? They value this according to the example of selling a servant; computing at what price he would be sold before he was maimed, and for how much less now he is maimed. And how much of the price is diminished, so much is to be paid to the maimed person, as it is said, 'An eye for an eye,' &c. We have received by tradition, that this is to be understood of pecuniary satisfaction. But whereas it is said in the law, 'If a man cause a blemish in his neighbour, the same shall be done to him' [Lev 24:19]; it means not that he should be maimed, as he hath maimed another; but when he deserveth maiming, he deserveth to pay the damage to the person maimed." They seemed, out of very great charity, to soften that severe law to themselves, when, nevertheless, in the mean time, little care was taken of lively charity, and of the forgiving an offence,--an open door being still left them to exaction and revenge, which will appear in what follows.

[Whosoever shall smite thee on thy right cheek.] That the doctrine of Christ may here more clearly shine out, let the Jewish doctrine be set against it; to which he opposeth his.

"Does any one give his neighbour a box on the ear? let him give him a shilling. R. Judah in the name of R. Josi of Galilee saith, Let him give him a pound."

"Does he give him a blow upon the cheek? Let him give him two hundred zuzes: if with the other hand, let him give four hundred." Compare with this passage verse 39: 'If any shall strike thee on the right cheek, turn to him the other also.'

"Does he twitch him by the ear; or does he pull off his hair; or does he spit, so that his spittle falls upon him; or does he take away his coat" [note this also, and compare verse 40 with it, 'He that will take away thy coat,' &c.]; "or does he uncover a woman's head in public? Let him give four hundred zuzees."

They fetch the reason of so severe a mulct chiefly from the shame done him that is thus injured, and from the disgrace of the thing itself; and, moreover, from the dignity of an Israelite: which is declared at large by the Gemarists upon the words cited, and by Maimonides.

"Those mulcts [say they] are established and inflicted according to the dignity of the person injured. But R. Akibah said, 'Even the poorest Israelites are to be esteemed as though they were persons of quality divested of their estates, because they are the sons of Abraham, Isaac, and Jacob.'"

Hence the entrance to our Saviour's doctrine lies easy: 1. He cites the law of retaliation, that, by laying one against the other, Christian charity and forgiveness might shine the clearer. 2. He mentions these particulars which seemed to be the most unworthy, and not to be borne by the high quality of a Jew, that he might the more preach up evangelical humility, and patience, and self-denial. But why was the law of retaliation given, if at last it is melted down into this? On the same reason as the law of death was given concerning adultery, namely, for terror, and to demonstrate what the sin was. Both were to be softened by charity; this by forgiveness, that by a bill of divorce: or, if the husband so pleased, by forgiveness also.

[And if any will sue thee at the law, and take away thy coat, &c.] Coat, that is, Talith. So in the words of the Talmud alleged, he takes his coat Of this garment, thus the Rauch; Talith is a cloak: and why is it called Talith? Because it is above all the garments; that is, because it is the outermost garment.

In this upper garment were woven in those fringes that were to put them in mind of the law, of which there is mention Numbers 15:38. Hence is that, He that takes care of his skirts deserves a good coat. Hereupon the disgrace was increased together with the wrong, when that was taken away, concerning which they did not a little boast, nay, and in which they placed no small religion: Matthew 23:5, an upper and an inward garment... "If any give a poor man a penny to buy an inward garment, let him not buy a coat, nor an upper garment." He lends him an inner garment and a coat.

[And whosoever shall compel thee to go a mile, &c.] To him that had some corporeal wrong done him were these five mulcts to be paid, according to the reason and quality of the wrong: A mulct for maiming, if so be the party were maimed: a mulct for pain, caused by the blow or wound given: a mulct for the cure of the wound or blow; a mulct for the reproach brought upon him: and a mulct for ceasing, when, being wounded or beaten, he kept his bed, and could not follow his business.

To the first, the first words of our Saviour, That ye resist not evil, seem to relate: Do not so resist or rise up against an injurious person, as to require the law of retaliation against him. The second and fourth, the words following seem to respect, viz. 'Whosoever smiteth thee, so that it cause pain and shame': and those words also, 'Him that will take away thy coat.' To the last do these words under our hand refer, and to the second certainly, if "some intolerable kind of service be propounded," which the famous Beza asserts.

The word very usual among the Talmudists, whereby they denote accompanying him that goes elsewhere, out of honour and respect, reaches not the sense of the word compel, but is too soft and low for it. It is reckoned for a duty to accompany a dead corpse to the grave, and a Rabbin departing somewhere. Hence is that story, "Germani, the servant of R. Judah Nasi, willing to conduct R. Illa going away, met a mad dog," &c. The footsteps of this civility we meet with among the Christians, Titus 3:13; John, Ep. 3 verse 6; they were marks of respect, love, and reverence: but that which was required by the Jewish masters, out of arrogance and a supercilious authority, was to be done to a Rabbin, as a Rabbin.

But to compel to go a mile, sounds harsher, and speaks not so much an impulse of duty, as a compulsion of violence: and the Talmudists retain that very word Angaria, and do show, by examples not a few, what it means. "It is reported of R. Eliazar Ben Harsum, that his father bequeathed him a thousand cities on the dry land, and a thousand ships on the sea: but yet he, every day carrying along with him a bottle of meal on his shoulder, travelled from city to city, and from country to country, to learn the law. On a certain day his servants met him, and angariate, compel him. He saith to them, 'I beseech you, dismiss me, that I may go and learn the law.' They say to him, 'By the life of R. Eliazar Ben Harsum, we will not dismiss you,'" &c. Where the Gloss is, "Angariah is the service of the governor of the city; and he was here to serve himself [for he was the lord of the city]. But they knew him not, but thought him to belong to one of those his cities: for its was incumbent on them to attend on their master."

Again; "R. Eliezer saith, 'Why was Abraham our father punished, and why were his sons afflicted in Egypt two hundred and ten years?' Because he 'angariavit,' 'compelled' the disciples of the wise men to go with him: as it is said he armed his catechumens, or his trained, or instructed," Genesis 14:14.

The same almost is said of King Asa: "Rabba asked, Why was Asa punished [with the gout]? Because he compelled the disciples of the wise men to go along with him: as it is said, 'And Asa gathered together all Judah, none excepted,'" &c., 1 Kings 15:22.

We meet with mention also of angariating cattle; "An ass is hired for a hilly journey; but he that hireth him travels in the valley: although both be of the like distance, that is, ten miles, if an ass dies, he who hired him is guilty, &c. But if the ass were angariated, the hirer saith to the owner, Behold, take your beast to yourself," &c. The Gooss is, "If he were angariated, that is, if they take him for some work of the king," &c.

You see, then, whither the exhortation of our Saviour tends: 1. To patience under an open injury, and for which there is no pretence, verse 39. 2. Under an injury, for which some right and equity in law is pretended, verse 40. 3. Under an injury, compulsion, or violence, patronized by the authority of a king, or of those that are above us.

[Thou shalt hate thine enemy.] Here those poisonous canons might be produced, whereby they are trained up in eternal hatred against the Gentiles, and against Israelites themselves, who do not, in every respect, walk with them in the same traditions and rites. Let this one example be instead of very many, which are to be met with everywhere: "The heretical Israelites, that is, they of Israel that worship idols, or who transgress, to provoke God: also Epicurean Israelites, that is, Israelites who deny the law and the prophets, are by precept to be slain, if any can slay them, and that openly; but if not openly, you may compass their death secretly, and by subtilty." And a little after (O! the extreme charity of the Jews towards the Gentiles); "But as to the Gentiles, with whom we have no war, and likewise to the shepherds of smaller cattle, and others of that sort, they do not so plot their death; but it is forbidden them to deliver them from death if they are in danger of it." For instance; "A Jew sees one of them fallen into the sea; let him by no means lift him out thence: for it is written, 'Thou shalt not rise up against the blood of thy neighbour': but this is not thy neighbour." And further; "An Israelite, who alone sees another Israelite transgressing, and admonisheth him, if he repents not, is bound to hate him."

[Do not even the publicans the same?] How odious the publicans were to the Jewish nation, especially those that were sprung of that nation, and how they reckoned them the very worst of all mankind, appears many ways in the evangelists; and the very same is their character in their own writers.

"It is not lawful to use the riches of such men, of whom it is presumed that they were thieves; and of whom it is presumed that all their wealth was gotten by rapine; and that all their business was the business of extortioners, such as publicans and robbers are; nor is their money to be mingled with thine, because it is presumed to have been gotten by rapine."

Among those who were neither fit to judge, nor to give a testimony in judgment, are numbered the collectors of taxes, and the publicans.

Publicans are joined with cut-throats and robbers. "They swear to cut-throats, to robbers and to publicans [invading their goods], This is an offering, &c. He is known by his companion."

They were marked with such reproach, and that not without good reason; partly by reason of their rapine, partly, that to the burden laid upon the nation they themselves added another burden.

"When are publicans to be reckoned for thieves? when he is a Gentile; or when of himself he takes that office upon him; or when, being deputed by the king, he doth not exact the set sum, but exacts according to his own will." Therefore the father of R. Zeira is to be reputed for a rare person, who, being a publican for thirteen years, did not make the burdens of the taxes heavier, but rather eased them.

"When the king laid a tax, to be exacted of the Jews, of each according to his estate, these publicans, being deputed to proportion the thing, became respecters of persons, burdening some and indulging others, and so became plunderers."

By how much the more grievous the heathen yoke was to the Jewish people, boasting themselves a free nation, so much the more hateful to them was this kind of men; who, though sprung of Jewish blood, yet rendered their yoke much more heavy by these rapines.

Observe here, 1. The preacher; he, that is, Christ, the great prophet and teacher of his church.

Observe, 2. The place where he preached, upon a mountain; probably for conveniency to himself, and advantage to his auditors; though some will have a mystery in it; that as the law at first was given on a mountain, so Christ would now explain it upon a mountain; or to shew the sublimity of his doctrine and precepts.

Observe, 3. The posture in which he preached, sitting: When he was set, he taught, according to the custom of the Jewish doctors who sat, to shew their authority.

Observe, 4. The sermon itself, which begins with beatitudes and blessings, and is accompanied with promises of reward. Not as the law was delivered on Mount Sinai, with threatenings and thunder, with fire and earthquake, but in a still and soft voice. Our Lord's lips are full of grace, they drop as the honeycomb. Blessings and promises are our encouragements to obedience.

Observe here, 1. It is not said, blessed are the poor in estate, but blessed are the poor in spirit: it is not a poverty of purse and possession, but a poverty of spirit, that entitles us to the blessing.

2. It is not said, blessed are the spiritually poor, but blessed are the poor in spirit: he that is destitute of the grace and spirit of Christ, that has no sense of his spiritual wants, he is spirituallly poor, but he is not poor in spirit.

Farther, 3. It is not said, blessed are the poor-spirited, but the poor in spirit. Such an act below and beneath themselves as men and as Christians, these are poor-spirited men; but these are not poor in spirit.

4. It is not said, blessed are they that make themselves poor by leaving their estates and callings, and turning beggars, as some do among the Papists; but blessed are they whom the gospel makes poor, by giving them a sight of their spiritual wants and necessities, and directing them to Christ that they may be made rich.

In sum, not those that are poor in estate, or those whom the world has made poor in possession, but those whom the gospel has made poor in spirit, that is, the truly humble, lowly spirits, have a right and title to the kingdom of heaven. Now, humility is called poverty of spirit, because it is the effect and fruit of God's Spirit.

Observe here, 1. That mourning for sin is a gospel-duty: the law allows no place for repentance, though we seek it carefully with tears.

Observe, 2. The time and reason for this duty. Blessed are they that now mourn. Sorrow for sin is physic on earth, but it is food in hell. Repentance is here a grace, but there a punishment.

Observe, 3. As mourning goes before comfort, so comfort shall follow after mourning. Our godly sorrow for our own and others' sins shall end in everlasting joy and comfort.

Observe here, 1. The grace and duty recommended, Meekness.

2. The wages and reward belonging to that grace and duty, the inheritance of the earth.

Meekness either respects God, or our neighbour.

As it respects God, so it implies flexibleness to his commanding will, and submissiveness to his providential pleasure.

As it respects our neighbour, it consists in forgiving injuries, bearing reproaches, and recompensing good for evil.

The reward and blessing insured to this grace and duty is, the inheritance of the earth, where heaven is not excluded, but included; yet the earth is mentioned, to shew that men should be no losers by their meekness, as to their outward estates; for Almighty God will make good to them what they loose for peace sake.

O happy temper of mind, that at once secures heaven and earth to boot! Blessed are the meek: for they shall inherit the earth in this life, and heaven in the next.

Observe, 1. The character of the persons whom Christ pronounces blessed; such as hunger and thirst after righteousness.

2. Wherein their blessedness doth consist: They shall be filled.

By righteousness we are to understand, 1. A righteousness of justification; the righteousness of the Mediator imputed to us, by which we stand righteous in God's sight, being freed from condemnation.

2. A righteousness of sanctification, wrought in us by the Holy Spirit, enabling us to act righteously.

By the former, there is a relative change in our condition; by the latter, a real change in our constitution.

1. Learn, That all and only such as do spiritually hunger and thirst after Christ and his righteousness, are in a happy and blessed condition.

2. That to hunger and thirst after holiness is to apprehend the worth of it, to be sensible of the want of it, to be desirous of it, and restless in endeavours after it, as men usually do that are pinched with hunger. Dr. Hammond's Prac. Catech.

Here our blessed Redeemer recommends to us a compassionate regard towards the miseries of others, and that both in soul and body, name and estate; to be forward to pity and pardon, to relieve and help, to give and forgive.

And as an encouragement, he adds, that as we deal with others, God will deal with us; our charity towards men shall be crowned with mercy from God, and that in abundance too; for our rivulet of charity we shall partake of an ocean of mercy: Blessed are the merciful, for they shall obtain mercy.

Learn, That the merciful man is a blessed man, and therefore blessed because he shall obtain mercy, when he most wants it, and most desires it. Mercy, not wages.

Note here, 1. The duty required and called for, Purity of heart and life: the first expressed, the other included: for a clean heart will be accompanied with a clean life. Where there is a principle of grace within, there will be the acting of grace without.

Note, 2. The incentive to this duty; the pure in heart, and holy in life shall see and enjoy God; the infinitely pure and perfectly holy God. They shall see him and spiritually mediately in this life, gloriously and immediately in the life to come.

Observe, 1. The connection between peace and puity; purity of heart and peaceableness of life accompany one another. There is no inward purity where there is not an endeavour after outward peace.

2. The duty exhorted to, namely, to love peace, and to labour after peace; to love it ourselves, and to promote it amongst others; to be not only peaceable, but peace-makers.

Note, 3. The title of honour that is here put upon such as are of this peaceable and peace-making temper; they shall be dignified and honoured with the privileges of God's children, namely, grace here, and glory hereafter.

Note here, 1. That all the disciples and followers of Christ, live they ever so holily and inoffensively in the world, yet must they expect suffering and persecution.

2. That the keenest and sharpest edge of persecution is usually turned against the ministers of Christ, and falls heaviest on the prophets of God.

3. That such sufferings and such persecutions as will afford a man solid comfort, and intitle him to real blessedness, must be endured and undergone for righteousness-sake.

4. That it is the will and command of Christ, that those which suffer for him, and for righteousness-sake, should not only be meek and patient, but joyous and cheerful: rejoice, and be exceeding glad.

5. That such a patient and cheerful suffering of persecution for Christ in this life, shall certainly be rewarded with the glory and blessedness of the life that is to come. Great is your reward, &c.

Our Saviour compares Christians in general, and his ministers in particular, unto salt, for a double reason.

First, Because it is the nature of salt to preserve things from corruption and putrefaction, and to render them savoury and pleasant. Thus are the ministers of the gospel to labour and endeavour, by the purity of their doctrine, to sweeten putrifying sinners, that they may become savoury to God and man; and may be kept from being fly-blown with errors and false doctrine.

Secondly, Because salt has a piercing power in it, which subdues the whole lump, and turns it into its own nature: such a piercing power is there in the ministry of the word, that it subdues the whole man to the obedience of itself.

As it Christ had said, "Ye are to be preachers and patterns to the world; ye are appointed by your pure doctrine, and good conversation, to purge the world from that corruption in which it lies: but if you lose either soundness of doctrine, or the savour of a good conversation, you will be wholly useless, as to these great ends, and must expect to be cast off by me, as unsavoury salt is cast to the dunghill."

Observe here, 1. Our Saviour's doctrine.

2. The inference which he draws from it by way of application.

The doctrine delivered is this, That Christians in general and the ministers of the gospel in particular, are the light of the world.

But how? Not originally, but derivatively; not efficiently, but instrumentally, Christ himself is the light if the world by way of original, his ministers are lights by way of derivation, and participation from him.

Farther, Christ teaches them the end why he communicated light unto them, namely, to enlighten, direct, and quicken others: even as the sun in the firmament, and a candle in the house, diffuses and disperses its light to all that are within reach of it; so should all Christians, and particularly Christ's ministers, by the light of life and doctrine, direct people in their way towards heaven.

Observe, 2. The inference which our Saviour draws from the foregoing doctrine, ye are the light of the world, therefore let your light shine before men.

Where, note 1. That our good works must shine, but not blaze; all vain glory and ostentation must be avoided in the good works we do.

2. Although we must abound in good works that men may see them, yet not to be seen of men.

3. That the glorifying of God, and doing good to mankind, must be the great end we propound in all the good works which we perform.

Our Saviour here informs his followers, That he had no design to abrogate any part of the moral law, or to loose mankind from the least measure of their duty either towards God or man, but that he came to fulfil it:

1. By yielding a personal obedience to it.

2. By giving a fuller and stricter interpretation of it, than the Pharisess were wont to give; for they taught, that the law did only reach to the outward man, and restrain outward actions.

As if Christ had said, "Though I preach a more special doctrine than is contained even in the letter of the moral law, yet think not that I am come to destroy and dissolve the obligation of that law, for I came to fulfil the types and predictions of the prophets, and to give you the full sense and spiritual import of the moral law."

Another reason is here given by our Saviour why he had no intention to abrogate or abolish the law; and that is drawn from the duration and perpetuity, the unchangeableness and immutability of the law: sooner shall heaven and earth be abolished, than the authority and obligation of the moral law be dissolved.

Learn, 1. That the law of God is an eternal and unchangeable rule of life and manners, and is to stand in force as long as the world stands, and the frame of heaven and earth endures.

Learn, 2. That Christianity is not contrary to the laws by which mankind had formerly been obliged. Christ commands nothing which they had commanded, but has perfected the law, and set it higher than any of the most studied doctors did think themselves formerly obliged by it.

To suppose that Christ has added to the moral precepts of the first table, is to suppose that he has added to perfection; for that required the Jew to love God with all his heart, soul, and strength: which is the same that Christ required of us Christians here.

Nor has Christ added to the duties of the second table, since that requires us to love our neighbours as ourselves, which St. Paul tells us, Rom 13:9 is the fulfilling of the law.

To evidence yet farther, that the moral law is a perfect rule of life, our Saviour tells his disciples, that if any of them did either by their doctrine or practice, make void any one of the least of God's commands, either by allowing themselves in the omission of any kmown duty, or in the commission of any known din, they shall never enter into the kingdom of God.

Learn, That such a professor of Christianity as allows himself in the least voluntary transgression, either of omission or commission, and encourages other by his example to do the like, is certainly in a state of damnation.

Observe here, 1. A glorious prize or reward set before the Christian as attainable, namely, the kingdom of heaven.

Observe, 2. The means required in order to our obtaining of this prize, and laying hold of this reward; we must be holy and righteous persons: heaven is the reward of righteousness, a reward conferred only upon righteous persons.

Observe, 3. Here is the special qualification of that righteousness expressed, which will entitle us to heaven and salvation: it must be a righteousness which exceeds the righteousness of the Scribes and Pharisees, and that these three ways;

1. In its principle and motive; love to God, and obedience to his command; not the applause and commendation of men.

2. In its aim and end; the Pharisees made themselves. their own credit and esteem, their worldly gain and interest, their ultimate end; and not God's glory, their supreme aim.

3. In the manner of performance; the Pharisees duty wanted that purity and spirituality which the law of God required. They had respect only to the outward action, without any regard to the inward intention, and to that purity of heart which God required.

Quest. In what things are we to exceed the Scribes and Pharisees?

Answ. In sincerity, or by being that within which we seem to be without.

In simplicity, or having holy ends in our religious actions.

In humility, or having low and humble thoughts of ourselves, and our best performances.

In charity, or having compassion on all distressed persons.

In universality of obedience to all commands.

Learn, That holiness of heart, and righteousness of life, which God's law requires of us, is absolutely and indispensably necessary to salvation.

Here our blessed Saviour begins to expound the spiritual sense and meaning of the law, and to vindicate it from the corrupt grosses of the Pharisees:

Where observe, Christ doth not deliver a new law, but expounds the old; doth not injoin new duties, but inforces the old ones. The law of God was always perfect, requiring the sons of men to love God with all their hearts, and their neighbor as themselves.

In this exposition of the law, Christ begins with the sixth commandment, Thou shalt not kill; where he shews, that besides the actual taking away of life, a person may violate that command.

1. By rash anger.

2. By disgraceful and reviling words.

Thence learn, that every evil motion of our hearts consented to against our neighbour, all unjust anger towards him, all terms of contempt put upon him, are forbidden by the law of God, no less than the gross act of murder itself.

Learn, 2. That wrath and anger, without just cause, hath its degrees; and according to the degrees of the sin, will the degrees of punishment be proportionable in the next world.

Learn, 3. That self-murder is here forbidden, and in no case lawful, man having no more power over his own life than over another's; though life be ever so miserable and painful, yet must we wait God's time for our dismission and release.

For preventing the sin of rash anger, which in our Savior's account is a degree of murder, he exhorts all his disciples and followers to brotherly agreement, and to seek mutual reconciliation with each other. Agree with thine adversary, that is, thy offended or offending brother; agree with him, as becomes a man; quickly, as becomes a Christian; implying, that it is a necessary duty for every Christian to seek reconciliation sincerely and speedily with such as have offended him, or have been offended by him.

Observe, 2. The argument or motive with which Christ enforces his exhortation to brotherly reconciliation, drawn from the peril and danger of the neglect; and this is two-fold: The first respects our present duties and services, when we wait upon God at his altar, and attend upon him in holy offices. None of our performances will find malice and hatred, anger and ill-will, against our brother.

Learn, that no sacrifice we can offer will be acceptable to God, so long as we ourselves are implacable to men.

A second danger respects us, when we appear before God in judgement; then God will be our Adversary, Christ our Judge, Satan our accuser, hell our tormentor; If now from the heart we do not every one forgive our brother his trespasses.

Lord! how heinous then is this sin of inveterate anger, hatred, and malice, in our hearts, against any person! No gifts, though never so costly, no devotions, though never so specious, will prevail with God to pass it by, whilst we live: and if we die with hearts full of this rancour and bitterness, we can never expect to be encircled in the arms of Him who is all love, all mercy, all goodness and compassion: no reconciliation with God without an hearty good-will to all men.

Nay farther, the text here speaks of a prison, which is the dreadful dungeon of hell, into which the implacable and unreconciled person must be cast, and lie forever without mixture of pity; and it is not men's scoffing at it that will secure them against the horror of it.

Our Savior next proceeds to explain the seventh commandment, which forbids adultery; by which the Pharisees understood only the gross act of uncleanness, and carnal lying with a woman. But, says our Savior, Whosoever secretly in his heart desires such a thing, and casts his eyes upon a woman in order to such an act, entertaining only a thought of it with pleasure and delight, he is an adulterer in God's account.

Learn, That such is the purity and spirituality of the law of God, that it condemns speculative wantonness, no less than practical uncleanness; and forbids not only the outward action, but the secret purpose and intention, and first out-goings of the soul after unlawful objects.

Our Saviour had condemned ocular adultery in the foregoing verse, or the adultery of the eye; He that looketh on a woman to lust after her, hath committed adultery with her in his heart.

Whence note, That the eye is an inlet to sin, especially the sin of uncleanness: list enters the heart at the window of the eye.

Now in these verses Christ prescribes a remedy for the cure of this eye-malady: If thine eye offend thee, pluck it out: which is not to be understood literally, as if Christ commanded any man to maim his bodily members; but spiritually, to mortify the lusts of the flesh, and the lusts of the eye, which otherwise would prove a dangerous snare to the soul.

Learn, 1. That sin may be avoided: it is our duty to avoid whatsoever leads to it, or may be an occasion of it; if we find the view of an ensnaring object will inflame us, we must, though not put out our eye, yet make a covenant with our eye that we will not look upon it.

Note, 2. That the best course we can take to be kept from the outward acts of sin, is to mortify our inward affection and love to sin. This is to kill it in the root; and if once our inward affections be mortified, our bodily members may be spared and preserved; for they will no longer be weapons of sin but instruments of righteousness unto holiness.

Our blessed Saviour still proceeds in vindicating and clearing the seventh commandment from the corrupt glosses of the Pharisees. Almighty God had tolerated the Jews, in case of uncleanness, to put away their wives by a bill of divorce, Deut 24:1

Hereupon the Pharisees maintained it lawful to put away the wife upon every slight occasion. This abuse Christ corrects; and shows that divorce, except in case of adultery, is a certain breach of the seventh commandment.

Learn, 1. That so indissoluble is the marriage-covenant betwixt two persons, that nothing but adultery, which violates the bands of marriage, can dissolve or disannul it.

Learn, 2. When persons are unjustly put away, it is unlawful for them to marry to any other, or for others knowingly to marry to them.

The next commandment which our Saviour expounds and vindicates, is the third, which requires a reverent use of God's name.

Now the Pharisees taught that perjury was the only breach of this commandment; and that swearing was nothing, if they did not forswear themselves; and that persons were only obliged to swear by the name of God in public courts of justice, but in their ordinary and common discourse they might swear by any of the creatures.

Now, in opposition to these wicked principles and practices, Christ says, Swear not at all: that is,

1. Swear not profanely in your ordinary discourse.

2. Swear not unduly by any of the creatures; for that is to ascribe a deity to them.

3. Swear not lightly upon any trifling or frivolous occasion; for oaths upon small occasions are great sins. So that an oath is not here forbidden by our Saviour, but restrained.

For though light and needless, common and ordinary swearing, be a very great sin, yet to take an oath upon a solemn occasion, when adjured by the high-priest, did answer upon oath. But he forbids all voluntary oaths in common conversation, and in our ordinary discourse; because an oath is an act of religious worship; therefore to trifle with it is an horrid provocation.

Here our Lord prescribes a proper mean and remedy for shunning the occasion and danger of rash swearing; and that is, by using and accustoming ourselves in conversation to a true simplicity and constant plainness of speech; either affirming or denying, according to the nature of the thing; letting oaths alone till we are called to them upon great occasions, for ending strife between man and man.

Learn, That the great end of speech being to communicate the sense of our minds to each other, we ought to use such plainness and simplicity in speaking, that we may believe one another without oaths, or more solemn and religious asseverations.

Our Saviour here vindicates the sixth commandment, which obliges us to do no wrong to the body of our neighbour. God had given a law to the public magistrate, to require an eye for an eye, and a tooth for a tooth, when a person was wronged: hereupon the Pharisees taught, That a private person, wronged by another, might exact satisfaction from him to the same degree in which he had been wronged by him; if he had lost an eye by another, might revenge it, by taking away the eye of another.

But, says Christ, I say unto you, resist not evil; that is, seek not private revenge, but leave the avenging of injuries to God and the magistrates; and in trivial matters not to appeal at all, and, when forced, not for revenge sake: teaching us, That Christians ought rather to suffer a double wrong, than to seek a private revenge. Christianity obliges us to bear many injuries patiently, rather than to revenge one privately. Religion indeed doth not bid them welcome: we are not to return evil for evil, but are rather to endure a greater evil than to revenge a less.

Our Saviour here presses the law of charity upon his disciples: this is two-fold; a charity in giving to them that beg, and a charity in lending to them that desire to borrow. Christianity obliges all those who have ability to abound in works of charity of all sorts and kinds whatsoever. He that is truly charitable, doth not only give, but lend; yea, sometimes lends, looking for nothing again. It is not enough to act charity of one sort, but we must be ready to act it in every kind, and to the highest degree that our circumstances and abilities will admit.

Giving is a god-like thing, he is the giver of every good and perfect gift; he gives before we ask; and we must imitate God in giving: namely, by giving what we give cheerfully, sincerely, discreetly, proportionably, universally, in obedience to God's command, and with an eye at his glory. And there is sometimes as great charity in lending, as there is in giving; many a poor family, by our lending them a small matter, may raise themselves into a condition to live comfortably and honestly in the world.

Another corrupt gloss which the Pharisees had put upon the law of God, our Saviour here takes notice of: the law said, Thou shalt love thy neighbor, Lev 19:18. This they interpreted to relate only to their own countrymen, the Jews; concluding, that they might hate all the uncircumcised nations, as enemies; but, saith our Saviour, I require you to love all men; for if enemies must not be shut out of your love, none must.

Love your enemies: here the inward affection is required.

Bless them that curse you; there outward civility, and affability is required.

Do good to them that hate you; here real acts of our bitters and most malicious enemies.

Pray for them that despitefully use you, and persecute you: these are the highest expressions of enmity that can be, calumny and cruelty; yet are we commanded to pray for those that touch us in these two tenderest points, our reputation and sincere affection towards our most malicious enemies; to be ready upon all occasions to do good unto them, and pray for them.

To encourage us to the foregoing duty of loving our enemies, our Saviour propounds the example of God himself to our imitation. That you may be the children of your Father; that is, that you may be known to be the children of your Father which is in heaven, by your likeness to him, and imitation of him.

Note, 1. That the best evidence we can have of our divine sonship, is our conformity to the divine nature, especially in those excellent properties of goodness and forgiveness.

Note, 2. That God doth good to them that are continually doing evil unto him. Rain and sun, fat and sweet, gold and silver, are such good things as their hearts and houses are filled with, who are altogether empty of grace and goodness.

Yet farther to encourage us to this duty of loving our enemies, Christ assures his disciples, that he expects more from them than others; more than common humanity and civil courtesy towards friends; for even heathens by the light of nature were taught to love those that loved them: but he expected that Christianity should teach them better, and lead them farther, even to love their enemies, and to bless them that curse them.

Note, Love for love is justice; love for no love is favour and kindness; but love for hatred and enmity is divine goodness; a Christ-like temper, which will render us illustrious on earth, and glorious in heaven.

But Lord! how do men confine their love to little sects and parties? and from thence comes that bitterness of spirit of one party towards another; and oh! how hard it is to find a Christian of a true catholic love and temper.

That is, aim at perfection in all Christian virtues and divine graces, but particularly in this of love, in imitation of your heavenly Father, who is the perfect pattern of all desirable goodness and adorable perfections. To be perfect, as our heavenly Father is perfect, is indeed impossible, as to equality, but not as to imitation.

The word rendered here perfect by St. Matthew, is elsewere by St. Luke rendered merciful, Luke 6:36, implying, that charity is the perfection of a Christian's graces: he that is made perfect in love, is perfect in all divine graces, in the account of God.

Learn, 1. That there is no standing still in religion; he that will be saved must press on towards perfection.

Learn, 2. That no less than perfect and complete perfection in grace, and particularly in the grace of love and charity, is and ought to be the aim of every Christian in this life, and shall be his attainment in the next.

The three chapters which begin with these verses deserve the special attention of all readers of the Bible. They contain what is commonly called the Sermon on the Mount.

Every word of the Lord Jesus ought to be most precious to professing Christians. It is the voice of the chief Shepherd; it is the charge of the great Bishop and head of the church; it is the Master speaking; it is the word of Him who spake as never man spake, and by whom we shall all be judged at the last day.

Would we know what kind of people Christians ought to be? Would we know the character at which Christians ought to aim? Would we know the outward walk and inward habit of mind which become a follower of Christ? Then let us often study the Sermon on the Mount. Let us often ponder each sentence, and prove ourselves by it. Not least, let us often consider who they that are called “blessed” at the beginning of the Sermon. Those whom the great High Priest blesses are blessed indeed!

The Lord Jesus calls those “blessed” who are poor in spirit. He means the humble, and lowly-minded, and self-abased; he means those who are deeply convinced of their own sinfulness in God’s sight: these are they who are not “wise in their own eyes and prudent in their own sight.” They are not “rich” and increased with goods; they do not fancy they need nothing”; they regard themselves as “wretched, and miserable, and poor, and blind and naked.”Blessed are all such! Humility is the very first letter in the alphabet of Christianity. We must begin low, if we would build high. (Isaiah 6:21; Revelation 3:17)

The Lord Jesus calls those blessed who mourn. He means those who sorrow for sin, and grieve daily over their own shortcomings. These are they who trouble themselves more about sin than about anything on earth: the remembrance of it is grievous to them; the burden of it is intolerable. Blessed are all such! “The sacrifices of God are a broken spirit” and a contrite heart. (Psalm 51:17) One day they will weep no more: “they shall be comforted.”

The Lord Jesus calls those “blessed” who are meek. He means those who are of a patient and contented spirit. They are willing to put up with little honour here below; they can bear injuries without resentment; they are not ready to take offence. Like Lazarus in the parable, they are content to wait for their good things. Blessed are all such! They are never losers in the long run. One day they shall “reign on the earth” (Revelation 5:10)

The Lord Jesus calls those “blessed” who hunger and thirst after righteousness. He means those who desire above all things to be entirely conformed to the mind of God. They long not so much to be rich, or wealthy, or learned, as to be holy. Blessed are all such! They shall have enough one day. They shall awake up after God’s likeness and be satisfied. (Psalm

The Lord Jesus calls those “blessed” who are merciful. He means those who are full of compassion towards others. They pity all who are suffering either from sin or sorrow, and are tenderly desirous to make their sufferings less; they are full of good works and endeavours to do good. (Acts 9:36) Blessed are all such! Both in this life and in that which is to come they shall reap a rich reward.

The Lord Jesus calls those “blessed” who are pure in heart. He means those who do not aim merely at outward correctness, but at inward holiness. They are not satisfied with a mere external show of religion: they strive to have a always a conscience void of offence, and to serve God with the spirit and the inner man. Blessed are all such! The heart is the man. “Man looketh on the outward appearance, but the Lord looketh on the heart.” (1 Samuel 16:7) He that is most spiritually-minded will have most communion with God.

The Lord Jesus calls those “blessed” who are peacemakers. He means those who use all their influence to promote peace and charity on earth, in private and in public, at home and abroad. He means those who strive to make all men love one another, by teaching that Gospel which says, “Love is the fulfilling of the law.” (Romans 13:10) Blessed are all such! They are doing the very work which the Son of God began when he came to earth the first time, and which he will finish when he returns the second time.

Lastly, the Lord Jesus calls those “blessed” who are persecuted for righteousness’ sake. He means those who are laughed at, mocked, despised and ill used because they endeavour to live as true Christians. Blessed are all such! They drink of the same cup which their Master drank. They are now confessing him before men, and he will confess them before his Father and the angels at the last day. “Great is their reward.”

Such are the eight foundation stones which the Lord lays down at the beginning of the Sermon on the Mount. Eight great testing truths are placed before us. May we mark well each one of them, and learn wisdom.

Let us learn how entirely contrary are the principles of Christ to the principles of the world. It is vain to deny it: they are almost diametrically opposed. The very characters which the Lord Jesus praises the world despises; the very pride, and thoughtlessness, and high tempers, and worldliness, and selfishness, and formality, and unloving-ness, which abound everywhere, the Lord Jesus condemns.

Let us learn how unhappily different is the teaching of Christ from the practice of many professing Christians. Where shall we find men and women among those who go to churches and chapels, who are striving to live up to the pattern we have read of today? There is too much reason to fear that many baptized persons are utterly ignorant of what the New Testament commands.

Above all, let us learn how holy and spiritually minded all believers should be. They should never aim at any standard lower than that of the Sermon on the Mount. Christianity is eminently a practical religion: sound doctrine is its root and foundation, but holy living should always be its fruit; and if we would know what holy living is, let us often bethink ourselves who they are that Jesus calls “blessed.”

These verses teach us, in the first place, the character which true Christians must support and maintain in the world.

The Lord Jesus tells us that true Christians are to be in the world “Ye are the salt of the earth.” Now salt has a peculiar taste of its own, utterly unlike anything else. When mingled with other substances it preserves them from corruption; it imparts a portion of its taste to everything it is mixed with. It is useful so long as it preserves its savour, but no longer. Are we true Christians? Then let us see here our office and our duties!

The Lord Jesus tells us that true Christians are to be in the world . “Ye are the light of the world.” Now it is the property of light to be utterly distinct from darkness. The least spark in a dark room can be seen at once. Of all things created, light is the most useful: it fertilizes; it guides; it cheers. It was the first thing called into being (Genesis 1:3). Without it the world would be a gloomy blank. Are we true Christians? Then behold again our position and its responsibility!

Surely, if words mean anything, we are meant to learn from these two figures that there must be something marked, distinct and peculiar about our character if we are true Christians. It will never do to idle through life, thinking and living like others, if we mean to be owned by Christ as his people. Have we grace? Then it must be seen. Have we the Spirit? Then there must be fruit. Have we any saving religion? Then there must be a difference of habits, tastes and turn of mind, between us and those who think only of the world. It is perfectly clear that true Christianity is something more than being baptized and going to church. “Salt” and “light” evidently imply peculiarity both of heart and life, of faith and practice. We must dare to be singular and unlike the world if we mean to be saved

These verses teach us, in the second place, the relation between Christ’s teaching and that of the Old Testament.

This is a point of great importance, and one about which great errors prevail. Our Lord clears up the point in one striking sentence. He says: “Think not that I am come to destroy the Law or the Prophets; I am not come to destroy but to fulfil.” These are remarkable words. They were deeply important when spoken, as satisfying the natural anxiety of the Jews on the point; they will be deeply important as long as the world stands, as a testimony that the religion of the Old and New Testaments is one harmonious whole.

The Lord Jesus came to fulfil the predictions of the prophets, who had long foretold that a Saviour would one day appear. He came to fulfil the ceremonial law by becoming the great sacrifice for sin, to which all the Mosaic offerings had ever pointed. He came to fulfil the moral law, by yielding to it a perfect obedience, which we could never have yielded; and by paying the penalty for our breach of it with his atoning blood, which we could never have paid. In all these ways he exalted the law of God, and made its importance more evident even than it had been before. In a word, “He magnified the law and made it honourable.” (Isaiah 42:21)

There are deep lessons of wisdom to be learned from these words of our Lord about “the Law and the Prophets.” Let us consider them well, and lay them up in our hearts.

For one thing, let us beware of despising the Old Testament, under any pretence whatever. Let us never listen to those who bid us throw it aside as an obsolete, antiquated, useless book. The religion of the Old Testament is the germ of Christianity. The Old Testament is the Gospel in the bud; the New Testament is the Gospel in full flower. The Old Testament is the Gospel in the blade; the New Testament is the Gospel in full ear. The saints in the Old Testament saw many things through a glass darkly; but they all looked by faith to the same Saviour, and were led by the same Spirit as ourselves. These are no light matters. Much infidelity begins with an ignorant contempt of the Old Testament.

For another thing, let us beware of despising the law of the Ten Commandments. Let us not suppose for a moment that it is set aside by the Gospel, or that Christians have nothing to do with it. The coming of Christ did not alter the position of the Ten Commandments one hair’s breadth. If anything, it exalted and raised their authority. (Romans 3:31) The law of the Ten Commandments is God’s eternal measure of right and wrong. By it is the knowledge of sin; by it the Spirit shows men their need of Christ, and drives them to him. To it Christ refers his people as their rule and guide for holy living. In its right place it is just as important as “the glorious Gospel.” It cannot save us: we cannot be justified by it; but never, never let us despise it. It is a symptom of an ignorant ministry, and an unhealthy state of religion, when the law is lightly esteemed. The true Christian delights in the law of God. (Romans 7:22)

In the last place, let us beware of supposing that the Gospel has lowered the standard of personal holiness, and that the Christian is not intended to be as strict and particular about his daily life as the Jew. This is an immense mistake, but one that is unhappily very common. So far from this being the case, the sanctification of the New Testament saint ought to exceed that of him who has nothing but the Old Testament for his guide. The more light we have, the more we ought to love God: the more clearly we see our own complete and full forgiveness in Christ, the more heartily ought we to work for his glory. We know what it cost to redeem us far better than the Old Testament saints did. We have read what happened in Gethsemane and on Calvary, and they only saw it dimly and indistinctly as a thing yet to come. May we never forget our obligations! The Christian who is content with a low standard of personal holiness has got much to learn.

These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, “I came not to destroy the law but to fulfil.”He teaches us that his Gospel magnifies the Law, and exalts its authority: he shows us that the Law, as expounded by him, was a far more spiritual and heart-searching rule than most of the Jews supposed; and he proves this by selecting three commandments out of the ten as examples of what he means.

He expounds the sixth commandment. Many thought that they kept this part of God’s law so long as they did not commit actual murder. The Lord Jesus shows that its requirements go much further than this. It condemns all angry and passionate language, and especially when used without a cause. Let us mark this well. We may be perfectly innocent of taking life, and yet be guilty of breaking the sixth commandment!

He expounds the seventh commandment. Many supposed that they kept this part of God’s law if they did not actually commit adultery. The Lord Jesus teaches that we may break it in our thoughts, hearts and imaginations, even when our outward conduct is moral and correct. The God with whom we have to do looks far beyond actions. With him even a glance of the eye may be a sin!

He expounds the third commandment. Many fancied that they kept this part of God’s law so long as they did not swear falsely, and performed their oaths. The Lord Jesus forbids all vain and light swearing altogether. All swearing by created things, even when God’s name is not brought forward—all calling upon God to witness, excepting on the most solemn occasions—is a great sin.

Now all this is very instructive. It ought to raise very serious reflections in our minds: it calls us loudly to use great searching of heart. And what does it teach?

It teaches us the exceeding holiness of God. He is a most pure and perfect Being, who sees faults and imperfections where man’s eyes often see none. He reads our inward motives; he notes our words and thoughts, as well as our actions: “He desires truths in the inward parts.” (Psalm 51:6) It would be well if men would consider this part of God’s character more than they do! There would be no room for pride, and self-righteousness and carelessness if men only saw God “as he is.” (1 John 3:2)

It teaches us the exceeding ignorance of man in spiritual things.There are thousands and tens of thousands of professing Christians it may be feared who know no more of the requirements of God’s law than the most ignorant Jews. They know the letter of the Ten Commandments well enough; they fancy, like the young ruler, “all these I have kept from my youth up” (Matthew 19:20): They never dream that it is possible to break the sixth and seventh commandments if they do not break them by outward acts or deeds. And so they live on satisfied with themselves, and quite content with their little bit of religion. Happy indeed are they who really understand God’s law!

It teaches us our exceeding need of the Lord Jesus Christ’s atoning blood to save us. What man or woman upon earth can ever stand before such a God as this, and plead “not guilty”? Who is there that has ever grown to years of discretion, and not broken the commandments thousands of times? “There is no one righteous, no not one.” (Romans 3:10) Without a mighty mediator we should every one be condemned in the judgment day. Ignorance of the real meaning of the law is one plain reason why so many do not value the Gospel, and content themselves with a little formal Christianity. They do not see the strictness and holiness of God’s Ten Commandments; if they did, they would never rest till they were safe in Christ.

In the last place, this passage teaches us the exceeding importance of avoiding all occasions of sin. If we really desire to be holy, we must take heed to our ways that we sin not with our tongues. (Psalm 39:1) We must be ready to make up quarrels and disagreements, lest they gradually lead on to greater evils. “The beginning of strife is as when one letteth out water.” (Proverbs 17:14) We must labour to crucify our flesh and mortify our members, to make any sacrifice and endure any bodily inconvenience rather than sin. We must keep our lips as it were with a bridle exercise an hourly strictness over our words. Let men call us precise, if they will, for so doing; let them say, if they please, that we are “too particular.” We need not be moved. We are merely doing as our Lord Jesus Christ bids us, and if this is the case we have no cause to be ashamed.

We have here our Lord Jesus Christ’s rules for our conduct one towards another. He that would know how he ought to feel and act towards his fellow men, should often study these verses. They deserve to be written in letters of gold. They have extorted praise even from the enemies of Christianity. Let us mark well what they contain.

The Lord Jesus forbids everything like an unforgiving and revengeful spirit. “I say unto you, that ye resist not evil.” A readiness to resent injuries, a quickness in taking offense, a quarrelsome and contentious disposition, a keenness in asserting our rights—all all are contrary to the mind of Christ. The world may see no harm in these habits of mind, but they do not become the character of the Christian. Our Master says, “Resist not evil.”

The Lord Jesus enjoins on us a spirit of universal love and charity. “I say unto you: Love your enemies.” We ought to put away all malice: we ought to return good for evil, and blessing for cursing. Moreover we are not to love in word only, but in deed; we are to deny ourselves, and take trouble, in order to be kind and courteous: “if any man compel thee to go a mile go with him twain.” We are to put up with much and bear much, rather than hurt another, or give offence. In all things we are to be unselfish. Our thought must never be, “How do others behave to me?” but “What would Christ have me to do?”

A standard of conduct like this may seem, at first sight, extravagantly high. But we must never content ourselves with aiming at one lower. We must observe the two weighty arguments which our Lord uses to back up this part of his instruction. They deserve serious attention.

For one thing, if we do not aim at the spirit and temper which are here recommended, we are not yet children of God. What does our “Father which is in heaven” do? He is kind to all: he sends rain on good and on evil alike; he causes “his sun” to shine on all without distinction. A child should be like his father: but where is our likeness to our Father in heaven if we cannot show mercy and kindness to everybody? Where is the evidence that we are new creatures if we lack charity? It is altogether wanting. We must yet be “born again” (John 3:7).

For another thing, if we do not aim at the spirit and temper here recommended, we are manifestly of the world. “What do ye more than others?” is our Lord’s solemn question. Even those who have no religion can love those who love them. They can do good and show kindness when affection or interest moves them. But a Christian ought to be influenced by higher principles than these. Do we flinch from the test? Do we find it impossible to do good to our enemies? If that be the case we may be sure we have yet to be converted. As yet we have not “received ˆ the Spirit of God.” (1 Corinthians 2:12)

There is much in all this which calls loudly for solemn reflection. There are few passages of Scripture so calculated to raise in our minds humbling thoughts. We have here a lovely picture of the Christian as he ought to be. We cannot look at it without painful feelings: we must all allow that it differs widely from the Christian as he is. Let us carry away from it two general lessons.

In the first place, if the spirit of these ten verses were more continually remembered by true believers, they would recommend Christianity to the world far more than they do. We must not allow ourselves to suppose that the least words in this passage are trifling and of small moment: they are not so. It is attention to the spirit of this passage which makes our religion beautiful. It is then neglect of the things which it contains by which our religion is deformed. Unfailing courtesy, kindness, tenderness and consideration for others are some of the greatest ornaments to the character of a child of God. The world can understand these things if it cannot understand doctrine. There is no religion in rudeness, roughness, bluntness, and incivility. The perfection of practical Christianity consists in attending to the little duties of holiness as well as to the great.

In the second place, if the spirit of these ten verses had more dominion and power in the world, how much happier the world would be than it is. Who does not know that quarrellings, strifes, selfishness and unkindness cause half the miseries by which mankind is visited! Who can fail to see that nothing would so much tend to increase happiness as the spread of Christian love such as is here recommended by our Lord? Let us remember this. Those who fancy that true religion has any tendency to make men unhappy are greatly mistaken. It is the absence of it that does this, not the presence. True religion has the directly contrary effect. It tends to promote peace, and charity, and kindness and goodwill among men. The more men are brought under the teaching of the Holy Spirit, the more they will love one another, and the more happy they will be.