Excerpted From:

CHAP. V.

Christ his Sermon on the mount is set down in this, and the two chapters following: In this our Lord giveth evident marks of the blessedness of faithful disciples, to verse 12; he instructeth the Apostles in their duty, to 17; and exponeth the law otherwise than the Pharisees did.

Verse 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,

IN these two verses is set down, how Christ fitted himself, and the auditors for the Sermon. Doctrine 1. The Lord hath respect to the multitudes, and pitieth their misery: This is the seeing of the multitude with the eye of compassion, here spoken of.  2. He judgeth their souls to stand in more need of healing than their bodies, Therefore he openeth his mouth and teacheth them.  3. There are great odds between the fiery promulgation of the law on mount Sinai, unto which none might approach, and Christ’s preaching of the Gospel; for, Christ went up into a mountain, in a homely manner, and sat down, and gathered his disciples about him, and when he was set, he taught.

Verse 3. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.

These speeches following, do not declare wherein blessedness doth consist, but do shew the marks of the Man, who albeit by faith in Jesus, he indeed is blessed, yet possibly for some mist or cloud of temptation, he cannot perceive himself to be blessed for the present. The marks are made in number eight: The first mark of a true Disciple of Christ, is Poverty of Spirit, whereby a poor beggarly soul in his own estimation, sensible both of his own sinfulness, and inlack of Knowledge, Faith, Love and other saving Graces, doth in the sense of his wants follow after Christ to be helped.  Doctrine 1. Every man who in the sense of his own wants and poverty, is made to beg at the throne of Grace, verily is blessed, whatsoever be the sense he hath of his own unworthiness and misery; for Christ of such doth pronounce, Blessed are the poor in Spirit.  2. Whosoever are poor in spirit, seeking after Christ in the sense of their own indigence, have right and title unto the riches of grace and glory; albeit they be poor and beggarly in their own feeling, yet are they rich in Christ’s estimation; for of such Christ saith, Theirs is the Kingdom of Heaven, that is, unto them belongeth eternal life.

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

The next mark of true Disciples, is godly sorrow, which maketh a man in all sort of grief to pour out himself unto God in Christ, and to seek relief from him.  Doctrine 1. Whosoever do follow after Christ, mourning in the sense of sin, or fear of wrath, howsoever they may seem miserable in their own, or the world’s eyes, yet are they verily blessed; for of such Christ saith, Blessed are they that mourn.  2. Such mourners may be destitute for {40} a time of comfort, but at no time can they be destitute of blessedness; for even in the time when they are mourning, and do want comfort, it is said of them, They are blessed.  3. Albeit their comfort be delayed for a time, yet it shall not always be withholden; for the word of consolation is here spoken unto them, which they in due time shall find applied, and verified unto them by God’s Spirit; for it is said, They shall be comforted; and this shall be partly by being made to see satisfactory reasons of God’s delaying to comfort them; partly by receiving now and then, real deliveries, and sensible outgates of their mournful condition; and partly by being supported with strength in the inner man, at all times, that they succumb not, till at last they be fully delivered for ever; for, They shall be comforted, saith the Lord.

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

The third mark of true Disciples of Christ, is Meekness, which is a grace of God, whereby Christ’s followers are so nurtured, and tamed by the Spirit of God, in the sense of their own sins, and wrongs done to God, that they do without fretting, submit themselves to God’s corrections, whether mediately by the wickedness of men, or immediately in his providence falling on them.  Doctrine 1. Whosoever do put a right construction upon God’s dealing with them, how hard soever their case be, certainly are blessed; for of such Christ saith, Blessed are the meek.  2. A man endued with Christian meekness is master of as much in the world, as he standeth in need of; that is to say, How little portion soever he may seem to have of the earth, and so much the less possibly, because of his meek disposition and averseness from ungodly strife; yet hath he right to all that he hath need of in this earth, through Christ, yea he shall have the use of all he hath need of in this earth, so as he shall be content with his lot, and that which he possesseth shall be joined with the rich blessing of God, poured out upon it; and last of all, he shall inherit that new Haven, and that new earth wherein dwelleth righteousness, 1 Cor. 3.21,22;  2 Pet. 3.13; For so much doth the promise import, They shall inherit the Earth.

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

The fourth mark of true Disciples, is hunger and thirst for righteousness. Such hungry souls are they, who in the sense of their sinfulness, and want of all inherent righteousness, do {41} heartily hunger to be more and more certified of the imputation of Christ’s righteousness, and do thirst to draw sap and life from him: for the changing their sinful nature, and making them more holy and righteous by his Spirit.  Doctrine 1. Such as are heartily desirous to be justified and sanctified through Christ, they are blessed; for of such Christ pronounceth, Blessed are they who hunger and thirst for righteousness.  2. Kindly hunger after the righteousness of God in Christ shall be satisfied: albeit for the present such souls as do feel this hunger, be pained, yet they shall have all that they desire in God’s own time, the word of the Lord shall be made milk, honey, bread, and marrow unto them, a Well of living Water shall spring up from the Holy Spirit unto them: now and then they shall have so large a meal, and so full satisfaction, as they shall be forced to say, Enough, O LORD: and at length shall be put in full, and sensible possession of all; for it is written, They shall be satisfied.

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

The fifth mark of true Disciples, is mercifulness, whereby Christians have such a holy compassion on the miseries of other men’s bodies and souls, as doth make them actually to do them good, as they are called unto their relief.  Doctrine 1. The outletting of bowels of compassion to others, who are lying under the burden of sin and misery, is the sure evidence of a blessed man; for Christ of such doth say, Blessed are the merciful.  2. The Christian his shewing of mercy unto others, is a forerunner of the renewed, and fresh sense of God’s mercy to himself, for this is imported in the proof of such men’s blessedness; for, they shall find mercy: now certain it is, that such men have already obtained mercy, else they could not be merciful, else they could not be blessed; but it is possible that they do not feel mercy, but rather for the present feel sad wrath to their estimation, yet the promise is, They shall find mercy to their own discerning sensibly.  3. When God maketh his children find the fruits of their mercifulness, it doth not puff them up, as if they merited or deserved it, for it is not said here, they shall merit, but They shall find mercy.

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

The sixth mark of true Disciples, is purity of heart, whereby Christians study not only to eschew sin, and to have a blameless conversation before men; but also to be holy in their mind, in their designs, and affections, before God.  Doctrine 1. Albeit {42} believers in Christ do find sensibly much pollution in themselves, yet if their heart love it not; if when they come short in duties, their heart is grieved for it; if the honest endeavour, and study of their heart be, that they may be pure and holy, they are notwithstanding of this felt sinfulness, truly blessed; for, Blessed, saith our Lord, are the clean or pure in heart.  2. Holiness and purity of heart is a preparative for sensible communion with God; for it is promised they shall see God; that is, their eyes shall be opened to behold by faith the invisible God; the Lord shall make them to discern the mysteries of salvation hid from the world; he shall make them to observe the work of his providence in justice, mercy, goodness, and power in the world about them; and withal to perceive loving kindness toward themselves, and at length they shall see God face to face perfectly, in the Kingdom of Heaven.

Verse 9. Blessed are the Peace-makers: for they shall be called the children of God.

The seventh mark of true Disciples, is peaceableness, whereby Christians study not only to live peaceably with all men, but also to procure peace among Men, where they live, so far as in them lies.  Doctrine 1. Whosoever do without wronging of truth, in love to other men’s welfare, study to make solid peace, wheresoever they have power, are truly blessed; for, Blessed are the Peace-makers.  2. They who give evidence of their Christian disposition both to maintain, and to procure true peace among those with whom they live, should be esteemed true Christians, begotten of God; for, they shall be called God’s children; That is, by this mark they are declared of God, and should be by men acknowledged for truly regenerate persons, in whom the image of God is to be seen shining in their works.

Verse 10. Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven.

The eighth mark of a true Disciple, is suffering persecution for righteousness sake.  Doctrine 1. Whosoever in following of Christ are troubled and persecuted by men, for doing that which God alloweth, and do choose rather to suffer affliction, than to commit sin, are indeed blessed: for, Blessed are they that suffer persecution for righteousness sake.  2. Let persecutors do their utmost to rob the godly of all that they have, yet they cannot rob them of Heaven, for it is said, the Kingdom of heaven is theirs: that is, albeit they were banished out of their native country, and utterly spoiled, yea killed, yet Heaven belongs unto them by Christ’s conquest, {43} and by God’s promise, and it shall certainly be given to them, for making up all their losses.

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

This last Doctrine our Lord applieth unto his new chosen Apostles, intimating unto them, that they were to be hunted after, and persecuted by men, as a prey is hunted by dogs unto death.  Doctrine 1. Reviling or speaking any manner of evil against Christ’s servants, is in our Lord’s estimation, persecution, for so doth he expound it, saying, When men revile you, and persecute you.  2. Christians must beware to give just ground for troubling of themselves, for that is not persecution, when ill is spoken against men truly & justly, but when ill is spoken against them falsely, and for Christ’s cause; Therefore Christ saith, Blessed are ye, when they speak ill of you falsely for my sake.  3. Notwithstanding of whatsoever persecution, the troubled and persecuted servant of Christ doth still remain blessed; for, Blessed are ye when men persecute you.

Verse 12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the Prophets which were before you.

This commandment is added for a further consolation.  Doctrine 1. Our Lord will not be content that his servants in persecution, do carry themselves heavily, thus and so as may be, but will have them to bear the cross joyfully; he will not have the courage or comfort, or countenance of his children beaten down, while they bear his glorious cross, but he will have them cheerful; for, Rejoice and be exceeding glad, saith he.  2. Albeit this their suffering cannot merit anything, yet shall it be rewarded graciously; Great is your reward, saith our Lord.  3. Whatsoever consolation God doth give to his suffering Servants here in this world, which indeed is not small (for they have more peace and joy in themselves from God, and more estimation among the Saints, than all their trouble is worthy) yet he will not reckon this for a reward, till he have them up in heaven; for he hath said, for, Great is your reward in Heaven.  4. The light affliction of this life cannot be compared with that which shall be given in heaven; therefore he saith, Great is your reward.  5. Whosoever endureth any trouble, were it but so much as evil words for Christ’s cause, he shall be enrolled among the Martyrs and holy Prophets, who from the {44} beginning of the world have suffered for righteousness; this is our Lord’s reckoning, saying, For so persecuted they the Prophets which were before you.

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

Our Lord having armed his Apostles against persecution, now he teacheth them their duty, and that under divers similitudes: and first of Salt.  Doctrine 1. Ministers have need to have their duties told them, no less than other people; therefore Christ speaketh to them saying, YE, that is, Ye my Apostles and Ministers are the Salt of the earth.  2. As Salt seasoneth, maketh savoury, and doth preserve from putrification that which otherwise would be unsavoury and ready to rot, except it were salted; so Ministers should not only be filled with Grace and Wisdom for their own preservation, but also labour by the word preached, by admonition, by discipline, by a holy manner of conversing among the people, and by all other means to season earthly men, and make them become savoury to God, and one to another; therefore it is said, Ye are the salt of the earth.  3. If a Minister either labour not to have graces and enduements for his employment, or having them, studieth not to be faithful in his Ministry, that he may season his Hearers by the power of the Gospel, or if having for a time given a show of something, doth cease and fall from the faithful employment of his Gifts, then is he of all men the most useless and unprofitable, both to others and to himself, of all men the most loathsome, and intolerable burden of the people of God; most worthy to be despised of God and men, and least of all men to be suffered to bear office and charge in the church of God: for so much importeth our Lord’s speech, comparing him to unsavoury salt, which hath lost his savour, and cannot recover it again, and which is good for nothing, but to be cast out, and trodden under foot of men.

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

He sheweth the Ministers’ duty in another similitude of light.  Doctrine 1. It is true the original light and fountain of all Light, who illuminateth every one that cometh in the world, is Christ our Lord himself, yet the Ministers are called The light of the world also, as instruments to hold out the light, {45} because their office is to preach Jesus Christ, who is the true light, through whom alone delivery from the dark condition of sin and misery, that is, true righteousness and salvation is to be gotten: and because their manner of preaching, and holy conversation should direct men how to exercise their faith on Jesus Christ, and how to draw virtue from him, for their consolation, and sanctification; therefore it is said, Ye are the light of the world.  2. Except God erect a ministry among men, and endue his servants with gifts and graces, and make them faithful to do their duty, the world shall lie in the darkness of ignorance and error of sin and misery, going on to perdition; and except Ministers endeavour to have the World illuminate, by holding forth the true knowledge of Christ, they cannot be free of the world’s perishing, nor answerable to this their duty, for to them it is said, Ye are the light of the world.  3. He tells them of the dignity of their calling, and duty therein, by another similitude, teaching us, that as a city set on a hill cannot be hid, being set there, to the intent it might be seen afar off; so Ministers of the Gospel, for the eminency of their calling, and the necessity of their duty, cannot be, nor may be hid, but must shew forth that light to the world; and they cannot choose, but have their doctrine and diligence in their calling, their manner of life and conversation, and whole carriage better and worse, laid open to the view and observation of all men, for they are compared here to a city set on a hill, which cannot be hid.

Verse. 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.

By another similitude he presseth the Apostles, and in them all his Ministers to propagate the Gospel.  Doctrine 1. As men do not light a candle, that they may make it useless, by hiding it under a covert, but use to hold it forth, that all the house may see it, and have the benefit of the light thereof; So God doth not give unto any man a gift to understand the mysteries of the gospel, and to utter the same, with a calling so high and honourable as to preach his name, that they should keep close their gift within their breast, or within their own doors, but that they should communicate their gifts in an orderly way to all the church, or House of God; and therefore, as they would be answerable to God’s design, they must study to illuminate the World, and the church, by holding forth of the Doctrine of Christ: for, if Men do not light a candle, but that it may give light to the whole {46} house; far less must they think that God doth light a candle, but for the use of his House.

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

From the former Doctrine of the duties of the Apostles, our LORD draweth an exhortation to them, and all Ministers of the Gospel (according to the rule, Mark 13.37, What I say unto you, I say unto all, whom you represent,) teaching that what light of Knowledge, or Faith in God, or Love to God, or to men they have, they should bring it forth for the benefit of men, in their Doctrine and life, by the faithful discharge of their Ministry, and holy conversation; therefore, saith he, Let your light shine, &c.  2. They should so wisely and sincerely behave themselves in all things, that they may be approven to the consciences of all men: for it is said, Let your light so shine before men, that they may see your good works; that is, may perceive, may be convinced, and forced to acknowledge that ye so teach, and so do, as the Lord’s faithful servants and children should do.  3. By the holy conversation of Christians, God shall be glorified, known, believed in, loved and praised; Therefore it is said, that men may glorify your heavenly Father.  4. Christians by their holy life shall be justified of men as the true children of God; for, saith Christ, So do, that men may glorify your Father which is in Heaven.  5. A good work is only that which is done,  (1.) By a child of God:  (2.) In obedience to God his Father’s command:  (3.) For the good of men;  and (4.) For the glory of God: For it is said, Let your light shine, that your Father may be glorified by men, who see your good works, or profitable and commendable works.

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

Here our Lord vindicateth himself from the calumny of Antinomianism, or opposing the Law and the Prophets.  Doctrine 1. No wonder the sincere Preachers of the gospel be slandered, as if they were adversaries to the Law, for even Christ himself was traduced in his time, as guilty of this fault, as he sheweth in his Apology, saying, Think not that I am come to destroy the Law or the Prophets: The ground of the mistake was, because our Lord set at nought the glosses which the corrupt Doctors of the time did put upon the Scripture, and taught men the way of justification by grace, without the works of the Law, therefore men traduced him as an enemy to the Law, and to the Prophets: for clearing himself, {47} he bringeth five reasons: The first is, I am so far from intention to destroy the Law and Prophets, that by the contrary, I intend to fulfill them, saith he; therefore the calumny uttered or conceived of me, as if I intended the contrary, is false.  Doctrine 2. Christ is a true friend to the Law; his doctrine, and the course prescribed by him to his Church, by all means doth procure the obedience of the Law, and the fulfilling of the prophecies; for he saith, I am not come to destroy them, but to fulfill them. Now Christ is said to be come to fulfill the Law and the Prophets, because what they prophesied of him, he doth accomplish; what they aimed at, he hath brought, and is in bringing to pass; what way of righteousness and salvation they set down, he doth make good. For what is in the Law and Prophets to be fulfilled by predictions of what Christ should do, and suffer, (set down partly in plain, partly in figurative types and ceremonies,) or commands of holy Duties, backed by Promises to the Obedient, and Threatenings against the disobedient, with the examples? all these Christ came to fulfill most exactly: First, by accomplishing in his own person, all predictions of his perfect obedience, even unto the death, whether set down in plain terms, or foresignified of him under types and figures of the ceremonial Law; Next, by using all means that men should give obedience to the moral Law, and by blessing effectually these means, and making men really to give obedience to the Law: And Thirdly, by making good all the promises to his subjects, and executing all his threatenings against his enemies, and so he saith justly, I came not to destroy, but to fulfill the Law and Prophets.

Verse 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.

The second reason of Christ’s intention not to destroy the Law and the Prophets, or the truth of the Old Testament, is, because the truth of the Doctrine of the Law and the Prophets is more firm and stable than the frame of Heaven and Earth is.  Doctrine. Heaven and Earth shall be dissolved, rather than the least point of truth (compared here to the least letter in the Alphabet, to the smallest point, serving to the reading of the letters) should not be fulfilled: for Heaven and earth do continue, only till the time that all that which is prophesied in the Scripture, to be done before the world’s ending, shall be fulfilled; therefore saith our Lord, Verily I say unto you, till Heaven pass, one jot of the Law shall in no wise pass, &c. {48}

Verse 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.

A third reason proving that Christ’s intention is not to abolish the directing and commanding power of the Law, or to suffer the moral Law to be laid aside, as not obligatory unto obedience under the gospel, is this, because his mind is, That whosoever he be, that shall in his practice reject the yoke of any one of these commandments of the moral Law, which men account least of, and shall defend his practice, teaching that men may without guiltiness break the same, shall be called and accounted of by God as the least, (that is, a man of no place or room) in the Kingdom of grace and glory; or he shall in no case enter into the Kingdom of Heaven, as it is said, verse 20. And on the contrary, whosoever shall maintain in their practice and doctrine, the authority of all the precepts of the moral Law, as the rule of man’s conversation, shall be found true members of the Kingdom of grace and glory; and shall be had in estimation with God and his saints.  Doctrine 1. A sore sentence standeth against them who make transgressions so light and venial, as not worthy to be taken notice of; or who either give dispensations or take dispensations to transgress any moral command: and no less wrath is denounced against them, who, because Christ hath abolished the covenant of works, and the condemnatory power of the Law, in favours of his justified and sanctified ones, do teach that Christ hath also abolished in favours of them, the directive, the commanding, and obligatory power of the Law: for of such, and all such Christ hath said, Whosoever shall teach men to break the least of these Commandments, shall be called the least in the Kingdom of Heaven.  2. These men may have great comfort, who in their doctrine and example of life do so teach justification by grace, or by faith in Jesus, without the works of the Law, as they do also urge all them who do believe and are justified, to make conscience of the obedience of every precept in the moral Law, even as they love to be saved; for of such Christ saith, Whosoever shall teach and observe the same, shall be called greatest in the Kingdom of Heaven, &c.

Verse 20. For I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye {49} shall in no case enter into the Kingdom of Heaven.

A fourth reason of Christ’s purpose not to abolish the Law, is, that he doth exclude from the Kingdom of grace and glory, all those whose righteousness shall not exceed the righteousness of the Scribes and Pharisees. These Pharisees and Scribes were indeed very painful, and outwardly made great profession of holiness of life; but the truth is, they made conscience of outward obedience only, verse 21, and of some commandments only, chapter 15.3. Christ and grace they cared not for, therefore their righteousness was short. But a true Christian first studieth to be clad with the righteousness of Christ, and to have his sins pardoned in Christ, and after that he is justified freely by his grace, without the works of the Law, he laboureth to give evidence of the soundness of his Faith, by making conscience of obedience as well inwardly as outwardly, not unto any one only, or some, but to all the commandments of the Law, studying to make progress in sanctification all the days of his life: and so both in regard of imputed righteousness, which is of God by faith in Jesus Christ; and likewise in regard of inherent righteousness, manifesting itself in the sincere study of a holy conversation before God and man; and believers’ righteousness doth far exceed the superficial righteousness of the Pharisees. Doctrine. Except a man study to outstrip the Pharisees and Scribes, both in respect of imputed righteousness, and inherent righteousness also, he shall not be saved; for Christ here saith, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.

Verse 21. Ye have heard that it was said by them of old times, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgment.

A fifth Reason of Christ’s coming not to destroy, but to fulfill the Law, is by his shewing the true meaning of the Law, and crying down both the false glosses put upon the Law by men, and also all vain traditions put in place of the Law: and this Christ doth most exactly, to the intent he may show how all men by the Law are made guilty, and are found worthy of condemnation, and had need of a Saviour to ransom them; and also by shewing how men being pardoned, ought to study unto an upright obedience of the Law in all things, and this is indeed to fulfill the Law.  To this end Christ exponeth sundry commands in the second and first Table, and correcteth five or {50} six corrupt glosses put upon the Law, by the Jewish Doctors: and first in these verses he exponeth the sixth command, repeating the common-gloss of the Pharisees received by tradition, who esteemed that the command, Thou shalt not kill, was not broken, except by actual gross slaughter, or murder: and if any man should commit man-slaughter, then they put him in one of three ranks: The first was to be brought before the inferiour Judges of capital crimes, and to be in danger of their sentence, because the murder was not of the grosser sort.  The second rank, was to be brought before the Council, consisting of a greater number, appointed as a superiour Judicatory of capital crimes, to sit in greater cities, and there to be in danger of their sentence; which was to denounce more shameful and painful death, than the inferiour Judicatory did appoint, in case the murder was more heinous. The third rank was, in case the murder should be of the vilest, and most abominable sort; then by the great Council which sat at Jerusalem, the guilty were to be adjudged without mercy, or more ado, to be executed most shamefully, and burnt in the most abominable place, in the valley of Hinnom or Gehenna, whereby was represented Hell fire.  The first of these three ranks is mentioned, verse 21, The rest are to be collected by CHRIST’S alluding thereunto, verse 22.  Doctrine 1. Natural men are but slight interpreters of the Lord’s Law: it is not killing in their sense, if a man be not actually slain: for, Whosoever shall kill in the grossness of the letter, he only is guilty in their judgment.  2. Antiquity seemeth enough to carnal men, for a reason, in defence of whatsoever errour or corrupt custom for which they can pretend antiquity; for Christ sheweth us, that these Jewish Doctors did think it sufficient, that, It was said of old.  3. Truth must never be prejudged by antiquity, nor error strengthened thereby; for unto their pretended antiquity, It was said of old, Christ doth oppose this, But I say unto you, &c.

Verse 22. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, Racha, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire.

While Christ doth expone the sixth command more exactly than the Pharisees did, and doth shew the meaning of it, by allusion unto the manner of their judgment of capital crimes, {51} our Lord’s mind is not, that those Judicial courts, with their different degrees of punishment should be the rule for censuring the breach of the sixth command; but his mind is, that albeit, there be degrees of sin, in breaking of the sixth command, yet the command reacheth to the condemning of every degree of the sin forbidden, so far, that even rash anger is capital, and doth bring a man under the severe sentence of God’s judgment; for, Whosoever is angry, saith he, without a cause, shall be in danger of the judgment; that is, he is culpable of death; and if our neighbour be wronged by us, in a disrespectful speech, the sin is yet more capital, and yet more deserveth the punishment of death and condemnation; for, Whosoever, saith he, shall say to his brother, Racha, or any word of disdain, shall be in danger of the council, that is, shall be found guilty of a capital or deadly transgression, in a higher degree; But if anger and disdain proceed so far, as to reproach our Brother, yet more despitefully, and to call him, Fool, then we shall be in danger of hell fire, that is, of a yet higher degree of judgment in hell.  Doctrine 1. The meanest and mainest outbreakings of our corruption in any sort are forbidden in one and the same command: for our Lord’s exposition of, Thou shalt not kill, forbiddeth rash ranger, and every evil motion of the heart against our neighbour’s person, no less than it forbiddeth murther.  2. The wages of the least degree of sin is death, for not only murther, but also rash anger, and disdainful speech, are made capital or deadly sins, (by our Lord’s interpretation) worthy of death and hell’s fire; So that no relief is to be looked for in God’s justice from the smallness of our sins, but all standeth in the rich ransom of Christ’s Blood, and largeness of his Grace, unto which refuge the severe exaction of the Law, and strict reckoning of Justice doth drive us.

Verse 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.

After the exposition of this command, Christ maketh application of the doctrine unto his Disciples and all his hearers for making use thereof, wherein he sheweth a necessity of making conscience to keep this command, by two reasons: one is, that if we shall not entertain love to our neighbour, but both do him wrong, and also not care to be reconciled with him; then God will take no service or worship at our hand, nor will {G1647-22A} he be reconciled to the man, who after wronging of his neighbour, seeketh not to be reconciled unto him; and this reason is given with allusion to the manner of worship then in use, not yet abolished at the time when Christ did speak this; the sense whereof is not that Christ would have Altars and Sacrifices to continue, nor that he will allow men to come so unprepared to his Worship, as they must go back from the Congregation, or from Begun-worship to prepare themselves: nor is it his mind, if men pack up their mutual injuries among themselves, that there is no more reckoning to be made for the breach of the sixth Command, but Come, and welcome, as the words seem to import, for this sense is contrary to Scripture; but this is his meaning in substance, "In vain shall you offer any worship to God, till you be in love with your neighbour, and till you repent the wrong done to him by you; but if you be reconciled with God, and in love with your neighbour, truly penitent for any wrong ye have done him, then may you more safely approach to the service of God": Thus the Worship must be done, and the Worshiper must have a care, that he lose not the benefit of his worship.

Verse 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.

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

Another use of the doctrine, is, that seeing the guiltiness of breaking this Command doth draw so deep, we should provide in time to be delivered from deserved {G1647-22B} condemnation and hell. Now what way should so oft deserved wrath be averted, except by the ransom of the Redeemer’s Blood, whereunto this accurate exposition of the Law doth drive us? This exhortation is set down, by way of allusion unto a presupposed like case of a Bankrupt-dyvour [bankrupt-debtor], not able to pay his debt; who if he were not agreed with his Creditour before the matter come to judgment, should be cast in prison, and not come forth till he paid the extremity, that is, never come forth; for it is impossible in the presupposed case of a Bankrupt, that he who hath nothing to pay to preveene [prevent, avert] the prison, should pay all by himself, being in the prison. This being the meaning and scope of the similitude, whereunto Christ doth allude, it is to no purpose to dispute here, whether God or the man injured by us, be the party adversary; for the sense given tends to make us repent our sins, and to seek remission of them from GOD in due time, through Christ’s ransom, and to be reconciled with the man whom we have offended, as becometh true penitents; for if we defer all matters till death and judgment, then our debt is found more, then for ever we can pay; our Judge so powerful as we cannot escape from him; The sentence so strict, that there is nothing but extremity, the time of mercy being expired, nothing but justice, and no more mercy is to be expected; therefore saith he, Agree, lest ye be cast in prison.

Verse 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.

Another doctrine wherein the seventh command is vindicate from the vain gloss, and tradition of the Elders, who did not reckon this command to be broken, except by gross adultery, or fornication, accounting little of light behaviour, wantons, boiling lust, filthy speeches, or the like: but CHRIST giveth the true and spiritual sense of the command, declaring that a wanton look, and lust to violate another’s chastity, whether man or woman, doth make a person guilty of Adultery before GOD, for consenting in their heart to the sin: by the exposition of these two commands, our LORD brings in all men under the guiltiness of breaking the whole second Table, or the whole Law of loving our neighbour, for a man’s readiness to hurt the life of his neighbour, upon the lightest apprehension of the least wrong offered unto him, and his readiness to misregard what shall become either of his own, or of his neighbour’s chastity, name, body, or soul, and his not fearing to put himself and his neighbour under the condemnation of the Law, and wrath of GOD, rather than his filthy lust should not be satisfied, do declare such a desperate self-love in men, and such a cruelty, both against our own souls, and our neighbour’s also, that may affray and astonish us looking upon our natural estate.

Verse 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 {54} 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.

This exhortation is set down as the use of the former doctrine, wherein the words are not to be taken captiously, as if one might hurt his own body under pretense to preveen [prevent] sin: for this is both forbidden in the sixth command, and cannot be a solid cure or remedy of sin, though it were permitted; but the matter is proponed [proposed] in allusion to a presupposed like case of the hazard of a man’s life, by a fester or gangrene in a man’s eye or hand, (wherein as it were) better that the Surgeon should pluck out the festered eye, and cut off the festered hand, than that the whole body should be lost: so in the case of a darling sin or lust, whereby a man is made to stumble and fall in sin, it were better that he should be mortified and quat [quit], (how necessary soever, how dear soever, though esteemed of as the right eye, or the right hand,) rather than by sparing of that sinful lust, soul and body both should be cast in hell: now there is no mortifying of the lusts of the flesh but by the Spirit of Christ, Rom. 8.13. And, as for pardon of sin we are led unto Christ in the exposition of the sixth command, so are we here driven to Christ for the mortification of sin, in the exposition of the seventh command; for he is the only Surgeon, who can cut off those fretting lusts which fight against the soul.

Verse 31. It hath been said, Whosoever shall put away his wife, let him give her a bill of divorcement.

32. But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, committeth adultery.

For clearing yet further of the seventh command, Christ correcteth a third corrupt gloss, about the abuse of marriage, in divorcements; which howsoever the civil Law left unpunished, for civil Reasons; yet it did not exeem him from sin, nor wrath, who was the giver of the Bill of Divorcement upon a light cause: this abuse Christ doth correct, teaching that if any person married, should thrust away their party, except in the clear case of Adultery, found in the party put away, they should be guilty of the breach of the seventh command, and of all the consequents thereof; and they who approved the Divorcement should be guilty also, each in their own degree; in so high estimation hath our Lord the band of marriage, that nothing can dissolve {55} it, except that which everteth the nature of the bands, and bringeth perjury, beside the breach of the command, is double condemnation upon the Offender.

Verse. 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.

As our Lord hath cleared the exposition of some commandments in the second Table, so for further clearing the sense of the Law, he taxeth a fourth corrupt gloss of the Pharisees, and tradition of the elders (concerning the first table) who made [there to be] no breach of the third command, except perjury, and made the affirmative part of the command to stand only in the observation of vows; this their clipped commentary, our Lord doth correct by teaching,  1. That by this commandment is discharged all idle, or unnecessary swearing, for he saith, Swear not at all, to wit, when God doth not call us to take an oath; for otherwise to swear by God, when he calleth us unto it in weighty matters, for deciding controversies, and ending strife, it is a part of his worship, then religiously to take an oath: but except in the foresaid case, Swear not at all.  2. Hereby also is discharged all swearing by the creatures; for, Swear not by heaven, saith he, or by earth, &c. or by any part of man’s self, as Head or Heart, or any other oath; the reason is, first, because these are creatures; Heaven and Earth are not God, and ought not therefore to be sworn by; and next, because God indirectly is imported in such oaths, by reason of the relation which the creatures have to him, as God’s Footstool, or City, or Work; and thirdly, because as none of the creatures are our Judge, to take order with us, if we swear falsely; so none of all the creatures, (no not our own Head or the least hair thereof,) are so our own, as we may engage the same by an oath, for the least change to be made thereon, were it but of the colour of our hair to be put in pawn in case our oath be not true: and so we may not swear upon any pretense at all, by any of them, for, Thou canst not make one hair white nor black, saith he. {56}

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

For eschewing rash swearing, our Lord commandeth that our sayings be averred by a constant, plain, and uniform pronouncing of truth, imported in Yea, yea, when the matter is so, and Nay, nay, when the matter is to be denied to be so: The reason whereof is weighty, for whatsoever idle oath, or idle asseveration is more than these, is from evil, that is, from the devil and our corruption, and therefore to be eschewed.

Verse 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 the right cheek, turn to him the other also.

He corrects a fifth corrupt gloss of the Law, wherein they abused an appendicle of the sixth command, namely a Judicial Law given unto the Judges for execution of Justice: and did draw the law unto the authorizing of private revenge, as if God had put the sword in every man’s hand to avenge himself; for correcting of which error, our Lord teacheth his disciples, that it were better to suffer injuries, and to expose ourselves by our patience, unto the hazard of double wrongs, rather than to follow the corrupt doctrine of men, and by way of private revenge, to break the commandment of God: for the consideration of the scope of Christ’s speech doth make it plain, that thus the words must be taken comparatively, with the obedience of the Pharisees false doctrine guilded with pretense of tradition and antiquity; for our resisting of evil, or of injuries after our own way, (as their tradition did give warrant) cannot fail but draw on a greater evil out of God’s hand; and so it followeth, that it is better to be smitten on both cheeks, than that by a wrong way of revenging ourselves, we should provoke God to destroy head and feet, soul and body together.

Verse 40. And if any man will sue thee at the Law, and take away thy coat, let him have thy cloak also.

The same doctrine he applies unto injuries done under pretence of Law, that in private revenge they be not met with the like; to this sense, if any man sue thee wrongfully at Law, and by unjust cavillation take away thy coat; rather than thou should meet him in a wicked way, under pretense of Law to {57} wrong him, it were better for thee to lose thy cloak also. How harsh doth this doctrine sound in the carnal ears of natural men, who think much to suffer any wrong done to them by men; but think nothing to do wrong both to God and men, and to draw mischief on their own heads thereby?

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

Another sort of injury comprising wrongs done by oppression, and unjust exaction, under pretense of authority: If under pretense of Service to be done to the public, any man press thee to be a Post, or a guide unto a Post; do not thou for thy part, contend for thy ease, but rather than thou shouldest fail in some duty by resisting, bear double burden for peace cause, lest thou be ensnared in a sin by contending.

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

Last of all, to teach us not to be weary of well doing, even then when we think we have many reasons, which may hinder us to bestow upon such as do either beg or borrow from us oftener, and more (possibly) than we can well endure; our Lord commandeth to give alms, and to lend the needy, albeit not all that is craved, yet what we may spare, and the parties present need requireth.

Verse 43. Ye have heard that it hath been said, Thou shalt love thine 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 that despitefully use you and persecute you.

A sixth corrupt gloss put upon the Law by the corrupt Doctors, who taught that the command of love to our neighbour, was to be understood only toward Kindred, Friends, and Acquaintance, and that it is lawful to hate every man that is our enemy; our Lord doth vindicate the Law from this, both clipped and false exposition.  Doctrine 1. For obedience to God, and pity to perishing men, we must keep love, even to such as be our private enemies: for Christ hath so commanded, saying, Love your enemies.  2. Love to our enemies must be approven to God, for we are commanded to prove our love to them by dealing with God to give them mercy, contrary to their deservings at our hands; to this end he saith, Bless them, Pray for them, and this is a task to exercise our obedience, and to prove our sincerity therein. {58}

Verse 45. That ye may be the children of your father which is in heaven, for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and unjust.

To persuade us to obey this Command, our Lord proponeth five motives. The first is, because so we may make it appear to others, and to our own hearts also, that we are the Children of God, whose bounty is extended in giving the common use of his gifts unto his evil and unjust enemies.  Doctrine 1. By imitating of the bounty of God, we shall grow more and more like to him, we shall more and more make it appear that we are renewed unto the image of God; therefore saith he, That ye may be the children of your Father.  2. We should not lightly pass by the common favours of God bestowed upon men, as the benefit of the Sun and Rain, but must observe the goodness of God therein toward men, in making his Sun to rise, and his Rain to fall on the unjust.

Verse 46. For if ye love them which love you, what reward have ye? do not even the Publicans the same?

The second motive is, because except your love shall extend itself unto your enemies, in the obedience of God, ye can expect no reward from him.  Doctrine 1. Love refused to our enemies, proveth our love bestowed on our friends to be no acceptable service to God; for, If ye love them only which love you, what reward have ye to expect? for if we love only for love again, we do serve ourself only, and not God; and where no service is, no reward is. A third motive is this, the vilest and most odious sinners in the world shall equal you, if you do love only such as love you, and do not also love your enemies; therefore love your enemies.  Doctrine. To stand at that measure of love, which a wicked man may attain unto, is nothing esteemed of by God; for, If you, saith he, love only your friends, do not even the Publicans the same?

Verse 47. And if ye salute your Brethren only, what do ye more than others? do not even the Publicans so?

A Fourth motive is, there must be more in you than civility, courtesy, and humanity, moving you to give expressions of love only to your friends; therefore love also your enemies.  Doctrine 1. There must be more in a Christian than can be in these that are not renewed: for, What do you more than others, importeth, that we should do more; seeing we are born of God, better furnished with his spirit, & more engaged by special obligation to God than others, and therefore must carry ourselves {59} so, as it may be said unto us, what do you more than others? 2. The most hated sinners may equal the holiness of them who make not conscience to have this commanded love unto their enemies in them; for, Do not the Publicans so, importeth so much.

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

A fifth motive is, God’s children must aim at the perfection of all virtues, and therefore at the perfection of Love, extended to their enemies.  Doctrine 1. Christians are called unto perfection; and albeit they cannot fully attain unto it in this life, yet must they aim at it, to come more and more near unto it; for it is said, Be you therefore perfect.  2. God only is the pattern of perfection to be set before our eyes, as he holdeth forth himself unto us in his word, and in his Son Jesus Christ, the express image of his Person, to be imitate by us; therefore it is said, Be ye perfect, as your heavenly Father is perfect.