THen] Immediately, there were no disseminata vacua in the performances of our Saviour; Christ did sometimes rest, but was never idle, if you referre it to the former verse the last of the third Chapter, the point is this, After great spiritual consolations or visions, we should do well to expect great trials and tem­ptations, which are laid upon us, lest by such revelations or comforts we should be exalted above measure; so 2 Cor. 12.7. If we consider this with that which followeth, the observation is, 1. In respect of us, that God useth to fit us for great im­ployments, with great temptations. 2. In respect of Christ, that from the beginning of our Saviours undertaking the work of our redemption, all was full of trouble and misery, the devil opposeth the beginning of good works, and we should learn from him to resist the beginnings of sin.

Jesus was led] 1. To shew that he did not resist, he was not drawn but led, ‘We may learn willingly to follow the lead­ings of the Spirit, not to refuse to follow God into affliction, [Page 2]temptation, &c.’ 2. It shews that he did not go himself into temptation. We should not run into temptation, we must re­sist the devil, and he will slee; but neither may we call him forth to battel, nor pursue him when he flies.

By the Spirit] The Spirit, that is, the holy Ghost, for if by the Spirit should be meant the devil, it should runne thus; He was led by the Spirit to be tempted of him, and that our tran­statours take it so is plain, it is written with a great S, for tho­rowout the whole Bible when Spirit is printed with a great S, the holy Ghost is meant: as the Translators imagine, one may be led by God into temptations, for else it were needlesse and improper to pray God not to lead us into temptation, for we ne­ver deprecate things that are impossible.

Into the wilderness] This was not the wildernesse of Judea, where John preached; for there were locusts and wilde honey, so that Christ need not have fasted for want of food. 2. When it is meant of that wildernesse, it is alwayes added of Judea; but when it is spoken without any addition, it is meant of the wildernesse where the children of Israel were fourty years.

But why thither to be tempted? 1. Because that was the fit­test place for that temptation, which he first was to be tried withall, viz. hunger, for there was no food, Matth. 15.33. 2. Because there he was alone: 1. Because the devil might have full opportunity and liberty to tempt him. 2. To shew the ex­cellency of that victory, none other had any hand in it, for he was alone and without any assistance, he overcame the devil: that which we may learn from this is, That by being alone one gives the devil opportunity to tempt one, take heed therefore of being alone: but if you shall say, Doth not our Saviour advise us to be alone, to enter into our closet and shut the door, Mat. 6.6. all meditation, private prayer, and reading would be taken away by this advice? I answer with our Saviour, John 16.32. So if thou hast the company of God, and art in his presence by meditation and prayer, or any holy duty, thou art not alone, therefore the advice still stands in force, be not alone, but be sure that when thou art corporally alone, thou be not spiritually alone, but by holy thoughts have God in thy company. 2. Learn from hence the way to overcome divers temptations, Art thou alone, and doth Satan set upon thee by melancholy thoughts, or lustful thoughts? humbly, fervently, and short­ly desire almighty God to assist thee, and go into some com­pany, and do not stay to grapple with the temptation: this [Page 3]thou shalt finde in these cases the safest remedy.

To be tempted] The reasons why our Saviour was tempted, were not the same for which his members are tempted; for they are tempted, 1. Sometimes to humble them, and that they may not after great revelations and consolations be exalted above measure, so S^t Paul. 2. To make them see that their strength is not of, nor from themselves. 3. To purifie and cleanse them, for none of all these reasons was our Saviour tempted; but 1. That he might be touched with, and bear all our in­firmities that were without sin. 2. That he might overcome Satan in all his wayes and vanquish him at every weapon. 3. That no man be he never so holy may think himself free, but expect and provide for temptation. 4. As for caution so for comfort, that no man may judge himself out of Gods fa­vour, because he hath grievous temptations. 5. That he might shew us by his example how to demean our selves in, and how to overcome temptations.

Of the devil] Some take the devil here to mean the Prince of the devils, for so in some places it is taken, Matth. 25.41. the devil and his angels; and likely it it that the chief of the devils might undertake himself a businesse of so great difficulty, and consequence; our Saviour was not capable of some kinde of temptation, he could not be tempted of the flesh, for all such temptations argue original sin, and that one is compounded of the flesh and of the Spirit.

And when he had fasted] Four kindes of religious fasts we reade of, 1. Propitiatory fasts to take vengeance of our self for some sinne we have committed. 2. Castigatory fasts to subdue the body and keep it under, least it should make us too prone to the lusts of the flesh which may be thought was the meaning of S^t Paul, 1 Cor. 9.27. I chastize my body. 3. Preparatory fasts when we have any great work to do in the service of God, to prepare our selves to it by fasting, as before the receiving of the Sacrament, and to fast and pray before ones childe be baptized, for that end also are Ember-weeks. 4. Devotionary fasts, when out of the ravishment of our spirits we forget to eat our bread, this kinde of fast (if any of those that had been named) may this of our Saviours seem to be, but it may be it was rather a [Page 4]fast partly necessitated upon our Saviour, not as if he did not fast willingly, but that he must needs have fasted, unlesse he would have wrought a miracle to eat, and this it may be was done that he might suffer the temptation from the flesh as far as might be without sinne, or at least give occasion to the devil to tempt him.

Fourty dayes] The fast of our Saviour did exceed the fasts of Moses and Elias: for Moses fasted but he was in the Mount, in the special presence of God, and sustained by the especial and immediate hand of God, but our Saviour by the strength of his humane nature, the temperature and constitution of his body was so strong, and so even the reason why he fasted so many dayes might be, because he would not be inferiour to any that went before him, in any duty of religion. Since therefore Moses and Elias fasted so long, he also would fast no lesse while: for the reasons which are brought for the number, they are such as shew more invention then judgement, one might finde out farre more then as yet are found out; but it were magno conatu nihil agere, why he fasted no more then fourty dayes before he was hungry, might be, that he might not do any thing that might give occasion to think him not to be man.

And fourty nights] This is added lest haply some might think, that our Saviour fasted as we generally fast, for when we keep a fast, we abstain only from refection all day, but eat our Supper.

And after that he was an hungry] All that while he was not hungry, and therein very likely he differed in his fast from Elias, and from others; all that fast almost for any while are hungry: but why was he afterwards hungry? 1. To show himself to be man, and that he bore all our infirmities. 2. It might be that he might be fitted for that temptation, and that he might as much as could be without sinne, be tempted with all manner of temptations that we are, for there was no other way for him to be tempted from the flesh, then by hunger and thirst, as I said before, and indeed they are the strongest of all, and most there is to be said, why we should yeeld to them, then to any other desire of the flesh.

And the tempter] He is called the tempter, 1. Because he was the first tempter. 2. The cunningest tempter, he tem­pted the woman in Paradise, and still his businesse is to tempt the children of God: but why should the devil delight in tem­pting, and making men sinne? The reason is evident, for he being quite contrary to Almighty God, the very end of his acti­ons is contrary to the end of Gods actions, the end of Gods actions ad extra, is his own glory, and the good of the crea­ture, now apparently God is dishonoured when any man sins. 2. For the good of the creature, especially man, and because the devil knows no way to hurt man so long as he is in Gods favour, he strives by tempting him to sinne, to put him out of Gods favour: from this may be observed that he that tempts any man to sin supplet vicem diaboli, and takes upon him the office of the devil.

Coming unto him] We read not of his coming to him before, Why did he not? 1. Was it not because he had strong presum­ptions, that he was the son of God, and so God, and by con­sequence it was in vain for him to tempt him? for as long as he fasted, and was not an hungry he had no argument against his Deity, but upon his hunger he had, and then he tempted. 1. Howsoever, before he hungred, he could not have that op­portunity of tempting him, for as long as one is not hungry, one will not seek means, much lesse unlawful means to get food; therefore he stayed while he was hungry, before he would tempt. 2. His coming, Is it not to distinguish the manner of this tem­ptation from the former? for he was tempted of the devil all the fourty dayes he fasted, as S^t Luke plainly makes mention, Luke 4.2. but those temptations were of another nature, and the Scripture speaks little of them what temptations they were, all that gives light to guesse at them, is Mark 1.13. where it is said that he was with the wilde beasts, it may be the devil might provoke the wilde beasts, to runne upon him as if they would devour him, likely it is that whatsoever they were, they were not so much for our instruction, as these are, nor for imitati­on; for if the wilde or venemous beasts did threaten him with [Page 6]destruction, his carriage, which as it is likely was not stirring to avoid them, is not sit for us to imitate. 3. It is supposed (and I do not know why it should be very improbable) that the devil came in the shape of a man, the better to deceive him, for if he supposed him to be man only, he might also justly suppose him to be fallible, and that coming in such a shape he might not be discovered, it is very probable it was in some visible shape, for else it could not so properly be said coming. 4. It is said coming, it may be to show the difference between the tempting of our Saviour, and the devils tempting of other men: for other men, the devil may, and often doth tempt either by troubling their humours and temperature of the body, as also by putting strange phantasmes into the brain; now all that Sa­tan could do to our Saviour, was from without, he could not otherwise tempt him, The Prince of this world hath nothing in me, John 14.30. 5. Coming, that is, when he was come, for he did not say so, before he came unto him: the Question may be, How Satan knew that our Saviour then hungred? I answer, 1. By our Saviours seeking for food, it may be: or, 2. Be­cause no man ever fasted longer: or, 3. Because Satan being a spirit knows the several dispositions of our inward parts, and therefore knows when the parts languish for want of nourish­ment, and when upon this want, they draw the veins, and the veins the liver, and the liver the miseraick veins, and so at last when the stomack is gnawed, which gnawing the stomack we call hunger.

He said unto him] With an audible voice, for he did not, as sometimes he doth to us men, inject any such thought in him, and cause our Saviour to think with himself, If I am the son of God, why should not I make these stones bread?

If thou art the Sonne of God] The Question is, Whether the devil knew our Saviour then to be the sonne of God? For, 1. If the devil did know him to be the son of God, how could he choose but think it altogether impossible that he should sinne, and so in vain to tempt him? 2. How could he choose but think him God, since he knew the strangenesse of his concepti­on, and he being of a Virgin was that Emanuel, and also the Angels called him Lord, Christ, the Lord? Yet the other opi­nion is, That the devil did not then know our Saviour to be God, and that now he takes the best way he can to finde it out, whether he was or no. If the main thing the devil drives at, is to breed in us a doubt of our sonship, and make us to think [Page 7]our selves not to be the children of God, and you see he useth that twice in the next temptation also; three main temptations there are in these words, 1. Of vain-glory, he would have him do a miracle to manifest and shew his excellency, for every man he knew would be willing to magnifie himself. 2. Every man is willing to satisfie his hunger. 3. Of despair of Gods pro­vidence, as if he should say, thus long you have fasted, and you see God hath not took any way to relieve you, relieve your self and wait no longer.

The Son of God] Four wayes there are to be the son of God, 1. By eternal generation, that is, the most excellent of all. 2. By personal union, when the manhood is married to the Deity, so we account those our sons who are so by marriage. 3. By regeneration. 4. By adoption; the first two wayes Christ according to his Divinity and humanity was the sonne of God; the third and fourth way the elect, the children of men.

Commanded] The difference betwixt the works of God and of man, God makes what he makes, only by his Word, but man what he doth, he doth, 1. With labour, non oresed opere. 2. With instruments. 3. He must have time. 4. When he commands there must be something that understands to obey, for if he commands stones they will not obey him, but God if he commands the sea, or the windes, or stones, they obey; nay though there be neither person nor thing to obey him, as at the Creation, yet what he commands is done, Deo non minus obedit id quod non est, quàm id quod est. 2. And indeed this was the way to try whether he was God or no, for he that turns stones into bread by his command only, surely is God. 3. You may see how easily God can provide for his, for he can but command and it shall be done, sood or raiment, or whatsoever he will he can do.

That these stones] How can we despair of Gods providence, for he can quodlibet ex quolibet facere? 2. The observation I gave you even now, That when God commands they obey, but when we command we must not command senslesse things, for senslesse things will not obey us.

To be bread] The original so, not to be made, but to be bread, for he doth not command any man to do it, but onely commands what he will have to be, and when in any thing he useth the Ministery of Angels, it is to honour them or some other such end, not for any need he hath of them. 2. Except [Page 8]God could command things to be, and they upon that should be, it is impossible that any thing should be, for since once there was no creature, whom should he command to make the first crea­ture that was created? for before the first there could be no crea­ture, for then the first were not the first if there were one be­fore it.

Bread] Why bread? Satan did use all his craft that he had to deceive our Saviour; for he tempts him here to a sinne, which scarce seems to be a sinne, for to use extraordinary means to at­tain what ordinary means will not attain, seems not to be evil; to work a miracle to relieve himself, and to satisfie one in the belief of such a truth, as that he was the son of God, what sin seems it to be? and then he doth not wish him to turn these sins into delicates, but bread. To tempt very holy men to grosse sins would not be so proper, especially at first.

But he answered] The Question may be, Why our Saviour did not turn those stones into bread? whether because the thing it self was not fit to be done, or because Satan proposed it? I answer, because the thing it self was unlawfull, for if it had been because Satan desired him so to do, then he would not af­terwards have yeelded to any of Satans desires, but apparent it is that God himself yeelded to Satan in the trial of Job, in the deceiving of Ahab, and Christ in bidding them to go into the swine. 1. Our Saviours answer doth not import any such thing, but he answers to the temptation, not the tempter; for his answer shews that the thing it self ought not to be done whosoe­ver had moved it, and so all his answers are. 2. Why did he answer Satan? 1. To shew that there cannot be so much said for sinne, but all may be answered, and more said against it. 2. If by power he had overcome Satan, he had not left us an example, for we have not the power our Saviour had, we have the same Scripture. 3. If he had overcome him with power this time, he should have hindred Satan from tempting him any more. 4. Some say there were two things that Satan desired to sinde out and accomplish, 1. He desired to make Christ sinne. 2. He would fain know whether he were the son of God; now [Page 9]if our Saviour had by power overcome the devil, he had satisfied him in one of his intentions, for he had fully shewed himself to be the son of God.

It is written] That is, in the word of God, for as we call the word of God the Bible and the Scripture, because it is the chiefest of all books, and of all writings; so did the lews. 1. He doth not say where, that it was written in Deuteronomy, for that were needlesse, for one book is not of more authority then another. 2. It was needlesse in respect of Satan, for our Saviour well knew that Satan was so versed in Scripture that he need not tell him where any thing was written. 3. To teach us that we also should be so well versed in Scripture that when any thing is quoted for Scripture, we should not only be able to know whether it be Scripture or no, but to know the very place where it was written. Why did not our Saviour say what he pleased to say upon his own authority, since our very Saviours words are of equal authority with the holy Scripture? But by Scripture, 1. That he might not appear to be God. 2. That he might so overcome the devil, that we might follow him, which we could not if he had used his own authority. 3. That we might not relie on reason in things of salvation, for reason is not able to overcome temptations, for reason is not able to finde out all sinne; so S^t Paul a learned man confesseth, that he had not known it to be a sinne, except the Law had said, Thou shalt not covet, Rom. 1. and if one cannot by reason finde out sin, we cannot know what is a temptation, for how is it possible to know when one is perswaded to sin, if one doth not know what is sinne? 4. That he might shew us the sure way to vanquish all the fiery darts of Satan. Gildas the ancientest of all our En­glish Divines, cals the two Testaments the two shields of the Saints. 5. But where is it thus written? not in the self same words any where, for the words are not so in the Hebrew, the Septuagint have them so, but why did not our Saviour use the words according to the Hebrew? I answer, that it doth not appear that our Saviour used these words, for this Gospel being written first in Hebrew, and after translated into Greek, divers things are added in the Greek which very probable were not in the Hebrew copy; as for example Matth. 1. You shall call his name Emanuel, which is saith the Text, God with us; and so here, because the Septuagint translation is generally known more then the Hebrew; but you will again say, Since the Septu­agint differs in divers things from the Hebrew, how can one [Page 10]bring any proof from it? I answer, that though places of Scri­pture are often quoted after that translation, to prove; yet the passage of such places where the difference of one lies, never is brought to prove any point, as in this place of Scri­pture.

Man] He doth not say, the sonne of God lives not, 1. For it is not so written, and he would confute Satan by Scripture, for the reasons above mentioned. 2. Because he would not make it known that he was the sonne of God. 3. And chiefly be­cause he would give him such an answer, that might agree with us: if he had said the sonne of God, and not man, we could not have said so. 2. Man, to shew the special providence of God towards man; for other creatures God doth by his perpetual ordinary providence feed and sustain, but works not miracles; but for man he doth.

Lives not by bread only] Three things are included, 1. That man doth live by bread, that is one thing by which he lives, or the instrumental cause of his bodily life and nourishment; for if bread were not any thing whereby he lived, it were not proper to say, he lived not only by bread. 2. That bread is not a suf­ficient cause of life, though one have bread one may die. 3. Not absolutely necessary, though one have it not we may live.

But by every word that proceeds] The meaning may be this, 1. That though a man have no bread, yet God can give other things to nourish, as he did Manna in the wildernesse, upon which indeed these words are spoken in Deuteronomy. 2. Or thus, that there are other things required for nourishment then bread, for if God had not by his word as well given the sto­mack a power to digest and chylifie, and to the liver to sanguifie, there could be no nourishment. The answer of our Saviour stands thus: 1. It is not necessary that I should make these stones bread, since God can otherwise provide for me, notwith­standing I am in the wildernesse. 2. As your advise is not ne­cessary, one may not follow it, and yet do well, so it is not full if you take the second sense of the words, for though one hath bread, yet there is more required, for every word of God, the word whereby the stomack hath power to digest, is required: or thus, there are two lives of men, and two words of God, the life of nature and the life of grace; the word of God may be taken for that command of God, whereby he created all things; or it may be taken for the Scripture: if you take life and the [Page 11]word the first way, I have explained it already. Bread also may be taken for natural bread, and sacramental bread; if you take it the second way, then thus, the life of grace is not only by eating the sacramental bread, but also by obeying the rest of the commands of God, this is the fittest place of Scripture that can be chose; for when the children of Israel were in the same place, the wildernesse, and in the same straits, wanted bread, God sent them Manna, and the end why he sent them Manna was, that they might know that man lives not by bread alone, but by every word of God: as there it is set down, so that whensoever they or any other, should be in the straits of wanting food in the wildernesse, that very work of giving Manna, and this very point should come to their remembrance, and our Saviour doth remember it.

Then] The devil flies to another temptation, he doth reply upon our Saviours answer: observe therefore, 1. The fulnesse of our Saviours answer, the devil could not cavil at it, but was silenced for that temptation. 2. Observe the authority of the word of God, the devil cannot deny, either that it was so writ­ten, or that such writing is authentical, for if we were not bound by it, it were not a sufficient argument to prove, that we should or should not do such or such a thing because it is written so. 2. Then, S^t Luke related this temptation last, how is it that Matthew puts it in the second place? The Question is, Which of them was the first temptation? I answer, This that S^t Matthew relates first; the reasons are, 1. Because that hath a neerer relation, and more fitly follows the first, then that which S^t Luke relates, in the second place, and this in two re­spects, 1. Because upon our Saviours quoting Scripture, most likely it is that he should by Scripture go about to deceive him. 2. Because the first temptation being to bring our Saviour to despair, or at least to diffide of Gods mercy and providence, the next most probably should be to make him presume of his protection, for the remedies against one vice do almost encline one into the other, as he that keeps himself from being pushed backward, he bends his force forward: In the primitive Church those arguments which were brought to prove the Deity of Christ against Arius, were so strong that they occasioned Apolli­narius [Page 12]to deny his humanity. The devil therefore could never take so fit an opportunity to tempt Christ to presume, as then when he found him so confident of Gods mercy. 2. S^t Mat­thew useth words of order, for he saith then: S^t Luke seems not to intend to observe the order, for in his relation he useth not then but again, but and he took him and he carried him. 3. S^t Matthew when he relates the last temptation, he saith, Again the devil taketh him up into an exceeding high, &c. If the devil had not took him up before, he should not have said, he took him up again. 4. In the third temptation (according to S^t Matthew) our Saviour bids satan, Avoid, Satan therefore did surely leave him for that time, else our Saviour should have commanded the devil to do that which he did not: now our Saviour never com­manded the evil spirits that which he did not make them do, when he bid them come out they came out, and when he bid them avoid they avoided: Satan therefore after our Saviour bid him avoid, left him for that time, it was therefore the last tempta­tion: But you may say, Doth not Luke mistake, and can it be true what he writes, and yet true what Matthew writes? for the same temptation cannot possibly be the second and the third, except our Saviour was twice tempted with the same temptati­on? I answer, that he that saith, that God created man and beasts, and the light and the sunne, saith as true, as he that saith, that God created the sunne and light, and beasts and man, though he doth not relate Gods works in the same order as they were made; so S^t Luke, when he saith that, And the devil took him into an high mountain, and also took him and set him upon a pina­cle of the Temple, saith as true, as if he had related them in the same order that they were done.

The devil took him] Some may wonder why our Saviour would suffer himself to be taken and carried up and down at the devils pleasure: But I answer, it is no marvel, for he suffered himself to be used farre worse at his death, and daily in his members. 2. By his suffering satan to take his course, and to restrain him in nothing, he did more fully overcome him, for if he had been restrained, it might have haply be said, if he had not been restrained, he had prevailed against our Saviour. 2. He did not himself go, but was carried, to teach us, that we must not be active, but only passive in our temptations. 3. See how in­cessant the devil is, and how indefatigable in the temptati­on: It is a caution to us not to content our selves, and leave off our watch, though we have overcome one tem­ptation.

Ʋp into the holy City] That is, Jerusalem: so S^t Luke, called it holy, 1. To distinguish it from all other Cities of the Gentiles who worshipped Idols. 2. Because in that City only the main duties of religion were to be performed; now before we go fur­ther let us see the subtilty of this temptation; 1. As I have shewed the former temptation being to diffidence, the way to defend him from that, must needs be something that might make him to confide in God, and whosoever is free from one extream, if he be vicious or faulty is guilty of the other extream, therefore the likeliest way to prevail is to try him in a temptati­on of presumption, that is free from despair. 2. The second point of subtilty is, that he fights with him with his own wea­pon, and tempts him with a place of Scripture. 3. That he did tempt him with so many temptations in one.

And set him upon the pinacle of the Temple] Why should he set him there? 1. To tempt him to fear of falling. 2. To have a fit place for his temptation, for the place must be high, or it was not fit for the temptation; these are the reasons why he carried him to so high a place: But why to that place, for if he had carried him to some cliffe of some high rock, it might be as well fit for that? 3. Therefore it was to tempt him to vain-glory, for all the people looking on him, as they could not chuse but wonder, to see one standing on the pinacle of the Temple, and it would be a great deal of honour for him before all the people to do such a miracle, and to get himself honour before all the people. 2. To make the temptation take, there­fore it is as if he should say, When I was alone with you in the wildernesse, then it was not to so much purpose to prove thy self by some rare work the sonne of God; but now here are holy men that come to the Temple, it is a very necessary point for them to believe, therefore now shew thy self who thou art, fear not, for it is written, and therefore he was set on the pinacle the most conspicuous place. 2. It was not onely conspicuous that they might see him, but such a place that every one would stand gazing upon him; for not onely they would wonder how he could come down, but how he got up thither, there being no scaffolds, nor ladder, nor, &c. Josephus writes that these pina­cles were upon the Temple set with sharp pikes of iron, that birds might not set upon them to defile the Temple.

And he said, If thou art the sonne of God] 1. Why doth Sa­tan use these words again, If thou, &c? 1. Because he was not resolved of his doubt, nor yet satisfied whether our Saviour was the sonne of God or no, and if you observe in our Saviours an­swers to others, when out of malice intending to entrap him, or out of curiosity, any one went about to have him manifest that which was not fit in those respects to be known; he though they never so cunningly enquired of him, alwayes answered so, that they could not be by his answer resolved. So you may see the subtilty of this temptation appears, that none, especially this temptation, was not single: For, 1. Of fear and diffi­dence, for it would make one afraid of falling to be set so high, and have so little hold. 2. Of pride, to shew himself and his power needlesly to the people. 3. Of presumption, in casting himself upon the immediate providence of God, when he need not. 2. Because these words are very fit for his other purpose, viz. to perswade him to presumption, as in the other not to stay while God have provided for him, for he had power in his own hands. 3. Because Satan knows how prone every one is, to seem rathes more then lesse then he is; but our blessed Saviour never desired to glorifie himself, but in stead of being puffed up, seeming to have what he had not, he emptied himself of what he had. 4. The whole 91. Psalm seems to be meant of the son of God, and therefore it was convenient to say, If, &c. that the place of Scripture might more fitly so agree with the the occasion, and to be meant especially, if not onely of him.

Cast thy self down] It doth not follow either, if one be the sonne of God, that one ought to cast ones self down; nor if one cast ones self down, that one is the sonne of God. 2. Why did not satan cast him down, but wish him to cast himself down? 1. It might be because that Satan had not so much power over our Saviour, he had power to tempt, he had not power to throw down. 2. Because if he could have attained one end of his [Page 15]temptation, viz. to know whether he was the son of God, yet he could not that way have attained the other main end, which was to cause him to sinne, for it had been no sinne to be cast down, a sinne it is to cast ones self, for the other doth not tempt God. 3. Or might it not be lest our Saviour should think that he intended any hurt unto him? for Satan all this while con­cealed himself, and would not be known who he was, nor did our Saviour but in the last temptation take any notice who he was. 4. Or, was it not because he would not do any thing so that might occasion our Saviours confidence in God, or if you will, occasion the presence of the holy Angels, for fear they should assist our Saviour, or discover him, or because he loved not their company? for all these he knew would have come to passe, if he had cast our Saviour down; for supposing our Saviour on­ly to be a very holy man, he knew that the Angels in such a case would bear him in their hands. 2. The advice of Satan stands thus, It is not for thee to stand here alwayes, and it is not pos­sible almost, for the very winde will blow thee off, and besides thou wilt be starved, and to get down is dangerous, for how could one get down from such a place and not fall? therefore it will come to this that thou wilt fall, therefore better to cast thy self down, for by doing so, thou shalt prove thy self the sonne of God to all this people. If in thy striving to get down safely thou shouldst chance to fall, then indeed the Angels would keep thee from any hurt, Gods providence over thee might appear, but thy considence in him would not so appear, nay thy diffi­dence would haply too much appear, for the people seeing thee on the pinacle of the Temple, suppose that thou camest up for some such end, to do something of note, not that thou wentest up only to come down again. 3. Cast thy self down headlong, not leap down, that the miracle may be more apparent. 4. Great comfort and instruction may be raised from this; Satan tempts thee to make away thy self, thou mayest be the childe of God for all this, for our Saviour was tempted to cast himself down.

For it is written] 1. The devil useth not any place of Scri­pture in the other temptations; in the former he did not, be­cause our Saviour had not discovered his great esteem of Scri­pture, now he had: in the latter he did not, for he could not finde any place fit to perswade to idolatry. 2. The reason why he useth it here, is because he would see if he could beat our Sa­viour at his own weapon, and because he knew that he would [Page 16]be more moved with a text of Scripture, for since man lives by every word that proceeds out of the mouth of God, here is the word that proceeded from God, It is written, it is the word of God, therefore you need not to fear death, though you cast your self down. 3. Haply he might think easily to deceive our Saviour, for he knew that our Saviour was never brought up in learning, he was neither like Moses brought up in all the learning of the Aegyptians, for he came thence very young; nor as S^t Paul at the feet of Gamaliel, but with his father Joseph, Luke 2. ult. 4. He brought this not only as if our Saviour might, but ought so to do, as if this had been a prophecy of our Saviour, and he ought to fulfill it. 5. You may see how expert the de­vil is in the Scripture, for in the whole Bible he could not have chose a fitter place for the temptation. 6. That we must not think the cause good, because they that were the greatest here­ticks do bring Scripture, but like Satan, where they bring Scri­pture once, they bring and stand upon reason twice as much, but you art to try whether they rightly alledge it.

He shall give his Angels charge] You see the wonderfull love of God to those that are his, 1. He makes Angels our servants to look to us and keep us, and to wait on us, we should rather be servants to them; Kings and Queens are nursing fathers and nursing mothers. 2. He hath given his Angels, those about his own throne; all Angels are his, good and bad, by creation, but the good, Angels are now only called his Angels, the other are called the devils angels, Matth. 25.41. 3. Angels, which if you compare with that which follows there, you may see that every good man hath many Angels, not only every man his ti­tular Angel. 4. A charge, a special command. 5. To keep thee, not only as David gave a charge concerning Absolom, Do the young man no harm 6. And they shal bear thee up in their hands, they are not on­ly to look to us lest we fall, but to carry us lest we fall. 7. Lest at any time, not a moment that their vigilance ceaseth. 8. They keep us, that not only not often, but not once. 9. Why all this care? all lest we should hurt our foot, not thy feet, the foot, the lowest and the meanest part, pars insima, pars unica, that he saith thy foot, à fortiori, it follows, he takes care of all the rest of the body, he that takes care of the lesser things will take care for the greater. 1. It is only to keep one from hurting; the next thing to be considered is the subtilty and falshood of the devil in citing this place, 1. They appear in citing so fit a place, for it is as if it had been a Prophecy on purpose for that [Page 17]very occasion, for it speaks of bearing up in their hands, lest thou dash thy foot against a stone. 2. He leaves out that which would make against him. 3. He quotes it as if it was particu­larly meant of our Saviour, whereas it is meant of all holy men; for our Saviour wanted not the protection of Angels, but they his: see how fitly this follows upon the former, as if he should say, Thou wilt not turn stones into bread, but thou wilt cast thy self upon the providence of God, do so now, what needest thou trouble thy self to come down, cast thy self upon the providence of God, cast thy self down? and since the word of God is that thou so much reliest upon; here is the word of God, it is written.

And Jesus said, It is written again] Here was no pausing, it put not our Saviour to a stand. 1. You may see the great wisdom of Christ, which appears first that he answered Satan; for doubtlesse this was the subtilest temptation that the devil could invent, yet our Saviour answered him. There is a story of a Limner, that to shew his Art drew a white line so small, that it could hardly be discerned; another to shew that he could excell him drew a black line thorow the middle of it, it required an accurate sight to discern either; but our Saviour at first view immediately discerned this black line of temptation to run tho­row the plausible advice that Satan gave our Saviour. 2. The next thing that shews our Saviours wisdome, was in giving so speedy an answer: When we are a disputing many times, we are forced to give such an answer, which may face the objection whilst we have time to rally our forces that we may be able to give such a full answer as may wholly rout it: but our Saviour at first gives such an answer as gets a plenary victory over the temptation, and that is the last act of Christs wisdome that he gives such an answer, which considering all things a more pro­per and full answer could not be given by the wisdom of men or Angels, nor of Christ himself, though they had never so long time to consider of it; for it may not be said of Christ that his second thoughts or actions could be more wise. 2. The holi­nesse of Christ doth exceedingly appear in giving so speedy a denial: for as it would have argued some defect in his wisdome not to have been able at first view to discover it to be a sin, which Satan perswaded him to, so having discovered it to be a sin, it [Page 18]would have been a sinne in Christ to have consulted whether he should have done it or no, for it argues coldnesse of love to con­sider whether we should offend God or no, and it argues a great deal of folly; for there is no proportionable weight between any motive that can be brought to perswade us to sinne, if it be compared with the evil of the least sin to which it perswades us. So that to stand weighing (that is consulting,) which of those two have greatest weight in them, argues as great folly, as if one should stand weighing whether a feather or a ta­lent of lead were heavier. 3. 'Tis against the nature of con­sultation, for Deus & peccatum non cadunt subconsultatione, God and sinne cannot be consulted of, we may consult how we may serve God, but not whether we should serve God. He without any stay answered and said, our Saviour still answers by Scri­pture, to shew us that the Word is not profitable to answer one, but all kindes of temptation. 2. To shew that the abuse of a thing should not take away the use of it. 3. Again, not to argue any contradiction in the Scripture, but to shew us the best way to understand Scripture is by comparing one place with another. 2. To shew us how excellent it is to balance and counterpoise Scripture, to put those places that command a du­ty, or set down promises, should be taken and joyned with those that sets the limit to the duty, and the conditions to the pro­mises: But the Question may be, Why did not our Saviour, since the devil alledged the place falsly, shew the errour and take that way to answer, since it is very dangerous to let the Scripture be misunderstood, and we should not let any go on in an errour? The reasons might be, 1. If he had took that way, haply Sa­tan might have brought another place to that purpose, to which the answer to this place would not serve; therefore our Saviour brings rather a place of Scripture to confute him: now this an­swer would serve not only for this place, but for all other places of this kinde whatsoever. 2. Because this did in effect answer and shew the very words that the devil left out; for to tempt God is to expect Gods protection out of his wayes. 3. That he might shew us that Scripture is sufficient to resist and avoid all temptations of all kinds. 4. As hath been said before, that we might have a rule to expound Scripture. 5. To shew us that faith, that is, the object of faith, the word of God is the only way (not reason) to quench the fiery darts of Satan. 6. The reforming of the erroneous understanding of Scripture, need not be done to Satan, 1. Because Satan is incorrigible, [Page 19]and so it would do him no good. 2. He did not cite the place wrong out of ignorance, but out of subtilty and craft.

Thou shalt not tempt the Lord thy God, &c.] 1. The meaning is not as if he should say, Why dost thou tempt me, I am the Lord thy God, and it is written, Thou shalt not tempt the Lord thy God, therefore thou shalt not tempt me? 1. For then he should have forbidden the devil to tempt him any more. 2. The Scripture is written for our not for Satans instruction. 3. Be­cause it had not been so fit for us, for if that be meant of the devil, it belongs not to us principally. 4. Because evidently the command in Deuteronomy is given to the Israelites, and not to Satan. 2. In the text in Deuteronomy, it is; you shall not tempt the Lord; here, Thou shalt not tempt the Lord thy God, Why this change? 1. Was it not to shew us, that we ought to apply commands, and prohibitions to our selves, those that are spoken to all, and so also promises, if we are in the same case. 2. Was it not because that here it is written so in the Septua­gint, and not in the Hebrew, not verbatim according to the He­brew, because the Septuagint being in Greek, was farre more generally had and understood. 3. It is to be considered, what it is to tempt God; by what it is to tempt man, we may finde out what it is to tempt God; to tempt a man is to desire, or some way to endeavour to encline him to break that Law that ought to rule him, and that is imposed upon him: now you must understand that God hath proposed a Law to himself to follow in the ruling of the world, viz. to work and bring to passe all things by means, not immediately, as to preserve mans life by nourishing him, & nourishing him by food, not immediately; and this Law God doth observe, except some necessity requires his im­mediate providence and power; whosoever would have God break this Law, and have him work wonders and miracles to bring to passe that which by means which he hath afforded us may be done, is said to tempt God, as apparently in this tem­pration it is. 2. Tempting is the same with trying, to make a needlesse experiment; now all experiments concerning God are needlesse, for needlesse are those means without which the end may as well be attained, or with which the end cannot be attain­ed, 1. Therefore, those tempt God, who cast themselves upon the immediate providence of God; now he doth not cast him­self, who necessarily ventures, and puts himself upon Gods immediate providence by observing Gods Laws, as the three [Page 20]children, but God brings them into it, and God will deliver them: so also if by any other one be brought to such straits, that without Gods immediate providence one cannot escape, so were they. 2. Those that tie God to such and such means, or prescribe the manner or time how, and when God shall deliver them. 3. There are two kindes or wayes of tempting God, one when the end of our words or actions is to finde out whe­ther God be powerfull, wise, good, this is called an expresse temptation. The second kinde is, when one doth or speaks any thing, which although we do it not with that intent, yet there can be no other end why one should do it, then by that to be certified of some thing concerning Gods Attributes; for if one would make an experiment one would use that very way, and this is called an interpretative temptation; now to tempt God that is alwayes a sinne, for it alwayes supposeth infidelity and ignorance of some inherent excellency in God, or from di­strust of his goodnesse to us, or out of idlenesse that we will not trouble our selves to finde out, or use the means, which God hath afforded us: But James 1.13. God is not tempted with evil, if God cannot be tempted, what need we be forbid to tempt him? I answer, 1. There are two kindes of temptation, proving and seducing; wicked men do tempt God the first way, and that is the thing we are forbid; but the second, to go about to perswade God to any sinne, none doth tempt him so, and of that kinde of temptation doth the Apostle speak, for the other words shew what kinde of temptation is meant; God tempts no man, saith the Apostle, that is, not to seduce him, but to prove him he doth, therefore the other words are to be meant of the same kinde of temptation. 2. God is not tempted with evil, may be meant thus; God is not allured, no evil doth any way encline him, but he is utterly averse from all evil: If one should see some curious ripe fruit, and one were for­bid all fruit, one is used to say to see such curious fruit would tempt one shrewdly, and when one answers no, it would not tempt me; ones meaning is, it would not encline me or make me desire to eat it: so no evil doth encline God to like it. It is said, The Lord thy God, to give us a reason why we should not tempt him; for since our tempting God comes from our doubting, and the things we usually doubt of are his power or his goodnesse to us; here is a word for each, The Lord, there his power; Thy God, there his goodnesse: But why is it said, the Lord, and thy God, and not thy Lord? The reason is, be­cause [Page 21]we use to doubt of Gods power, without any relation to our selves, but when we doubt of his goodnesse it is in relation to our selves.

And again the devil took him up] This again being referred to the taking up, shews that this was the second time that the devil took him up, and by consequence that the taking up to the pina­cle of the Temple was the first, and by consequence that that temptation was before this, though S^t Luke relates it before this. 2. The reason why our Saviour would again be tempted, was, because he had not yet left us an example of the most commonest of all temptations, viz. ambition and covetousnesse. 3. To shew the indefatigablenesse of the devil, as long as there re­mains any way untried he ceaseth not. 4. The Question may be, Whence Satan took our Saviour? and most probable it is, that it was from the pinacle of the Temple, for it is not likely that he came down thence; and that may be one reason, why it is said an exceeding high mountain; for the pinacle of the Temple was higher then ordinary mountains. For Jerusa­lem it self was built upon an hill; for the devil after he had set our Saviour upon the pinacle he left him a while to see what would be the issue of it, to which it may be those words of Luke do relate, viz. And he left him for a season; for, it was conveni­ent to strengthen the temptation, that he should withdraw himself. 2. Because we do not reade of, nor is it very proba­ble, that the devil did ever tempt our Saviour any more after this manner vocally, because he knew him to be the sonne of God; and our Saviour immediately after this began to preach and cast out devils: but I submit, and am willing that any man should think otherwise.

An exceeding high mountain] It is haply not possible for any man to tell out of Scripture, or any other way, what mountain this was, whether it was the mountain from which Moses beheld the Land of Canaan, or any other, is a curiosity to enquire. 2. The reason why he carried him to so high a mountain, was, that he might have the fuller and larger prospect.

And shewed to him all the kingdoms of the world] How could that be, for though the mountain had been as high as the Sunne, or a thousand thousand times higher, impossible it is for a man to see half the world from thence, for the Sunne that is so high and farre bigger then the earth sees but a little more then half at the same time? Nay ones eye cannot see to discern Cities, or any such thing not many miles; for upon the sea with the help of glasses, they cannot see very far, Galataeus his glasse, the ex­cellentest now in the world, shews not above fourscore miles any whit distinctly. 2. He did not with his finger pointing say, There is Rome, and there lies Grecce, &c. and then tell him the commodities, wealth and glory of those Countreys, 1. Because he might as well have done that on the pinacle, and never car­ried him thence. 2. Because he shewed them as S^t Luke relates in a moment, and a discourse of the glory of such kingdoms, would be long: likely it seems, that by some apparitions and sights in the air, he might shew those things he desired to pre­sent to our Saviour; and the reason why he took him to an high mountain to shew him this sight, was that by the real being upon the mountain, the rest might not seem prestigious, for if he had shewed these things while he was on the pinacle, he might surely know that whatsoever he saw besides the City of Jerusalem and the Temple, were meer figments.

And the glory of them] He omits not any thing that might make for his purpose: All the kingdoms, he therein shewed the largenesse of the dominions he offered, And in the glory, the magnificence of them. 2. He shewed the glory of them, but not the cares, the manifold dangers of them: Satan alwaye, sets the best side outward, and conceals that which might dis­please, S^t Luke saith, All this was done in a moment; 1. To shew that the glory is momentany. 2. That he might see them all at once; for if in long tract of time, and successively they had been shewed, they would not have been so strong a tempta­tion, for the simultaneous sight of all would much more affect. 3. In a moment, lest having a long time to behold them, the fal­lacy of the sight might appear.

And he said unto him] He presently said unto him, he would strike while the iron was hot: for, 1. The freshnesse and delight in these earthly things quickly cloy. 2. Time of consideration is an advantage: Satan loves not to give to any.

All these will I give thee] See how large his offers are, he will bid all, nay more then he hath, lest there should be any failing that way; with others a piece of bread, or a pair of shoes were enough to perswade them to sinne. 2. The tem­ptation was very strong, and as he hoped very likely to prosper, for our Saviours parents (though of the bloud-royal) being but poor, it would be so much the greater.

If thou falling down wilt worship me] 1. The things the devil offers are poor and temporal, the things God offers are glorious and eternal. 2. The conditions upon which Satan offers them are wicked and abominable, he alwayes makes us pay too dear for his vanities, but the condition upon which God offers eter­nal life, is holy, and such, that one would, if one fully under­stood, choose, though there were no reward. 2. There are two kindes of Gods attributes, his communicable and his in­communicable, and the endeavours and desires of the good and bad are differenced by them: for Satan, and his Angels, and his followers strive to be like him in his incommunicable attri­butes, as worship, honour and glory, and to be loved and fear­ed above all; but the righteous they strive for holinesse, mercy and love, and patience, and restore the image of God which is so much defaced: and the image of God which man was crea­ted in, did certainly consist in the participation of those attri­butes which are communicable, for God created him in his image, good and bad strive to be like God, Ero ficut altissimus, saith Lucifer, And be you mercifull as your heavenly Father is mer­cifull, saith our blessed Saviour; but the one he will be like God in power and glory, sicut altissimus, the other in holinesse and power, Ero sicut sanctissimus: This temptation differs from the former, 1. He quotes no Scripture for this, the reason is, be­cause for this sinne and grosse errour of idolatry there is not any [Page 24]thing in holy Scripture to countenance, but not any sinne what­soever more spoke against then idolatry. 2. In the other tem­ptations he promised nothing, before this he prefixes a promise, and a large offer. 3. In the other he saith, If thou art the sonne of God, not so here, the reason may be, that that clause was against him here, for if he was the son of God, the offer of giving him all these things were vain, for they were his before. 2. To wish him to worship him were madness; for the son of God ought to worship none, much lesse, whom none should worship, Satan.

Then Jesus answered and said, Avoid Satan] Our Saviour bids him not avoid before, 1. Because he had not suffered, and by consequence not left us an example, and a rule how to answer all kinds of temptations. 2. To teach, 1. That we are pati­ently to bear injuries offered to our selves, but for injuries and blasphemies against God, not so much as to hear them with pa­tience. 2. To teach us what company to avoid. 1. Blasphe­mers, for here Satan makes himself God, in saying, all things were his. 2. Those that tempt us to idolatry, we are to avoid their company; nay indeed in Deuteronomy, whosoever tempted one to idolatry, though it were ones childe, one wife, or ones friend, one were to reveal him, and have him stoned. 2. Our Saviour took no notice that he was Satan before, but now he doth, & now he plainly shewed himself, for whosoever saith, that all things are his to bestow, and will be worshipped, is either God or the devil. Satan is an Hebrew word and signifies adversary.

For it is written] All Christs answers are by Scripture, and all the places out of Deuteronomy, and every one cited verbatim from the Septuagint, and not from the original: the reason why our Saviour answers all by Scripture is already shown.

Thou shalt worship the Lord thy God] Why doth not our Savi­our answer him some other way, he might have answered him, that all those things were not his to give, but our Saviour doth not give such an answer, as might only satisfie that temptation, but all temptations whatsoever there were or might be to that since; for if our Saviour had been onely to defend and answer for himself, he might and haply would have answered otherwise, but he being in our stead, and to leave us an example, he an­swers [Page 25]so as it might be best for us, and that we might have a patern and answer left for us to answer all temptations of that kinde; for suppose he had said to Satan, the things that thou offerest are not in thy power to give, two inconveniences would have followed, 1. That answer would not have served us, when man, suppose the King or some great man had offered such pre­ferment as was in his power to give; our Saviours answer would not have served us, and so one, if not the only end of his temptation had failed, viz. to leave us a way to overcome all kinde of temptations. 2. It might have seemed that he would have fallen down, if he had had power to give what he promised. May it not be to show us that we are first to consider to what we are perswaded to before we consider the motives by which we are perswaded; and if it appears to be a sin, that we ought not to con­sider the motives, for that will prove a snare unto us, and there­fore Christ discovering this to be abominable idolatry, he an­swers not to the motives but to the temptations.

Then] 1. When our Saviour had commanded him to avoid. 2. As soon as he saw he was discovered, for in all the rest of the temptations our Saviour took no notice who he was. 3. So soon as he had ended all his temptations, the devil stayes not any where willingly longer then he is in hope of doing mischief.

The devil left him] 1. That one may do that which Christ commands, and yet be as bad as the devil, for Christ comman­ded the devil to get him hence, and so he did; we do not obey God by doing what he commands, but because he commands; when the devils do what God commands, 'tis rather in them an act of subjection then obedience, and the will of God is more properly done upon them then by them.

2. Observe, how easie 'tis for Christ to deliver his out of tem­ptation, if he does but rebuke him 'tis all that the Angel does de­sire; Jude.

3. This is the difference betwixt Christ and not only the Saints, but the very Angels themselves: if Christ rebukes Satan, and bid him get him hence, he cannot resist, yet by way of indignation they may bid him get him hence, but authoritatively they cannot.

S^t Luke hath it, That he left him for a season; two things may be gathered from that, 1. That he left him not for ever. [Page 26]2. That he left him not for any certain time, but for a season, [...] not [...], while he could finde a fit opportunity to tempt him again, which should teach us not to go into places of temptation, for the devil leaves thee no longer then while he can finde an opportunity to tempt. 2. It should teach us to take all opportunities to do good. 3. To consider what tem­ptations every place, action and imployment are subject to, and to provide for them.

The Angels] The good Angels, you may see what we may expect if we resist to the end, more comforts then temptations; for we reade but of one that did tempt, but here are many that do comfort. 2. You see no sooner the temptation ended, but the Angels come.

Came] Why, where were they not with our Saviour? It seems therefore it is said they came, to shew that they were not with our [...]aviour before, lest one should think, 1. That our Saviour could not himself alone overcome the devil, but had coadjutors to help him or assist him. 2. Or at least we should think that he did not alone in other victories over Satans instru­ments, subdue the malice of his enemies, and so we should ascribe part of our redemption to Angels.

And ministred unto him] Our Saviour did not want their ministration, but it was their honour, and not our Saviours want that caused them to minister unto him.

Now when Jesus heard] It is not to be supposed that this is to be meant, that he immediately after the temptation was end­ed went into Galilee, for many things were done before, as the calling of many of his Disciples, as Andrew and Peter, as John 1. as also his turning water into wine, and all things which pre­ceeded Johns imprisoning. Why did our Saviour stay while he heard the news, for he knew not only the very instant, when it was done, but long before when it should be done, and need not stay while the news was brought him? 1. He stayed while the news was brought, because he knew that before that the Phari­sees knew that work was accomplished, they would not go about to do any thing against him, and so long while the news came of Johns imprisonment, he was safe. 2. Because if he had departed from Judea before it was known that John was impri­soned [Page 27](though he knew it) the cause of his departure would not have been known, and he might have seemed to have fled upon meer surmises of danger, so to have been ti­merous.

That John was delivered up] John Baptist, what man be he never so holy can escape the fury of the wicked! the occasion of his imprisonment is set down, Matth. 14. but though Herodias was the promoter of that persecution against John, and Herod by his power put him in prison, yet the Jews were the betrayers of him; for our Saviour saith, They did whatsoever they would, and that they betrayed John, 1. Here it is said, that When John was delivered up; for our Translation, when he was cast into prison, stands not with the original. 2. John was out of the jurisdiction of Herod, as appears Matth. 3.1. Luke 3.1. for the wildernesse of Judea was not within the precincts of Ga­lilce, and Herod was only Tetrarch of Galilce at that time. 3. If the Jews had not had any hand in this, why should our Saviour flee out of Judea upon it? And if you shall say, Why should our Saviour flee into Galilee, where Herod ruled, for he might expect the same usage? I answer no, for the reason why Herod persecuted John, our Saviour never did, viz. reprove Herod for his incestuous marriage; but the reason which made the Jews so incensed, viz. the reproving of their hypocrisie, and not standing for the Ceremonies, our Saviour was no lesse exact then John.

He departed into Galilee] The place from whence he went is most reasonably thought to be Judea, from whence he went to avoid the persecution of the Jews: the whole Countrey of the Jews was called Palestina, which was in length from Dan to Beershoba about two hundred and ten miles, in breadth from Endor to Gilead ten miles, it was divided into four Provinces, viz. Judea, Trachonitis, Samaria and Galilee.

And left Nazareth] The reasons why he left Nazareth, were 1. Either because it was not so farre off from the Jews his ene­mies. 2. Or because he should not have done so much good there, for a Prophet is not honoured in his own Countrey. 3. Or to [Page 28]fulfill the Prophecy, 1. We may learn, That temporal pri­viledges do not obtain any thing from Christ, except they are holy withall, Matth. 7. they thought because they had eaten and drunken, &c. and we think that if we had been acquainted with our Saviour we should have had a surer way to heaven: no, no, that which brought them to heaven was faith, not their know­ing Christ, but their believing on him, and obeying of him, and we have that way still, and if our means of believing are not so great, the reward of our believing shall be greater. 2. Christ left his kindred, acquaintance and fathers house to preach the Gospel.

And dwelt in Capernaum] He dwelt there, because it was very remote from Jerusalem, where dwelt the Scribes and Pharisees his enemies, the reason why he dwelt there rather then elswhere thereabout, was because it was the place of most concourse of people, being the metropolis of Galilee; the name signifies the City of Consolation, and seems not to be built in Jo­shua's time, for there is no mention of it in the Old Testa­ment.

In the borders of Zabulon and Nephthali] The reason why S^t Matthew does not set down to which Tribe Capcrnaum did be­long, may be, 1. To make the Prophecy plain to be under­stood, to set it down in those words: for if a great light appear­ed in the confines of Zabulon, which was next to Nephthali, or in the confines of Nephthali, which was next to Zabulon, it must needs be seen of both. 2. Because haply that City might not belong to either Tribe wholly, but to both, as Jerusalem to the Tribe of Judah and Benjamin; so also other Cities belong­ed to two Tribes, as appears Joshua 17.8, 9. and as among us some Towns belong part to one Shire, and part to ano­ther.

That it might be fulfilled] The phrase seems strange, for it seems more likely that it should be, and so it was fulfilled then that it might be fulfilled, for it seems that things were foretold, be­cause they shall come to passe, and not that they came to passe because they were foretold. I answer, that divers things that God foretels, he doth not foretell to that end, that he might prove himself omniscient, and to know things before they come [Page 29]to passe, for if so, then things should not come to passe, because they are fore-told, but be fore-told, because they are to come to passe, but God fore-tels them, because he intends to do them, and rather to prove his omnipotence then his omnisci­ence, or his goodnesse, so that Christ might dwell in Caperna­um, to perform that promise which God had made in the Pro­phets time; for although the performing of that Prophecy was not the only cause of Christs dwelling in Capernaum, yet had there been no other cause, that had been a sufficient cause; this is certain, that God first intends to do good to a man or people before he promises so to do, and promiseth so to do, if at all he promiseth before he doth it: Gods intention to do good, considering his immutability, is the primary cause of the doing that good which he intended, but his intention layes no obligation, whereby any man may challenge of him so to do, but his promise doth lay an obligation, and therefore it is very good sense to say, he did so that it might be fulfilled which was promised. If it had been said, that so it was fulfilled which was prophesied, it had only shewed Gods omniscience of things to come, but by being said, that it might be fulfilled, it shews his power, being able to bring to passe what he promised, and also his sidelity and truth, in bringing to passe what he had promised. Again, if it had been said, that so it was fulfilled, it not importing any act of Gods providence in bringing of it so to passe, but only of his prescience in knowing that it should so come to passe, it did no way oblige, or at least not so much, those that received that blessing to thankfulnesse, it might make them admire him for his omniscience, but not blesse him for his goodnesse; for there is little or no thanks due to him, that tels me what good shall hereafter befall me, but there are many thanks to him that fore-tels and promises that such a good thing he will do for me. Observe 1. That all that God promises he brings to passe though it belong after, wherefore it is impossi­ble that one trusting in his promises should be deceived. 2. That we should as Christ was be careful of fulfilling what was writ­ten, although there be no Prophecies written of us which we may fulfill, yet there are commands given us which we may fulfill, and commands are as much Gods word as Pro­phecies.

Which was spoken by the Prophet Esaias] S^t Matthew doth the oftenest quote Scriptures, in respect that he wrote to the Jews.

The land of Zabulon, and the land of Nephthali] That that Prophecy in Isa. 9.1. was fulfilled by our Saviour dwelling in Capernaum, these reasons make evident, 1. Because S^t Matthew interprets it, who is of equal authority with the Prophet Isaiah. 2. Because the rest of that Chapter in Isaiah is meant of our Saviour, by the consent generally of the Rabbins, and where there is no pregnant argument that any place of Scripture should be interpreted otherwise, if the following verses are with­out controversie meant of our Saviour, the precedent verses are meant of him also. 3. The coherence of the words sheweth it also, for it is said, That the people that had sat in darkness had seen a great light, and some other blessings more that should be be­stowed upon them, in the next following verses, and then in the sixth verse, he sets down how all these blessings, and who should accomplish them, or if you will, the reason why all these things should come to passe, in those words, viz. For to us a childe is born, to us a Son is given.

Galilee of the Gentiles] The reason why it is called Galilee of the Gentiles, is, 1. Either because divers Gentiles lived there, it being upon the border of the Land of the Jews. 2. Or, be­cause Solomon gave twenty Cities there to Hiram, 1 King. 9.11, 12. Galilee was divided into two parts, the upper and the ne­ther, the upper was that which here was called Galilee of the Gentiles.

The people that sate in darkness] These people that lived in Galilce were very ignorant, and very wicked, though in the Pro­phet Isaiah it is said, They walked in darkness, not that they walk­ed towards the light, hence is that saying, John 7.52. hence the reason of their ignorance and wickednesse, 1. Their re­motenesse from Jerusalem the place of Gods worship. 2. The [Page 31]vicinity and mixing with the Gentiles. 3. Capernaum being a Garison town and full of souldiers; by darknesse is meant in the Scripture ignorance, it is said, they sate in darknesse, the light came to them, they did not come to the light.

Saw a great light] 1. It is not said, they imbraced the truths of the Gospel, but that they saw them. 2. Christ called a great light to distinguish him from the Prophets, or else it is meant of the Gospel which revealed diver; truths, either utterly un­known, or very obscurely known in the time of the Law.

And to them that sate in the region and shadow of death] 1. Those that sit in ignorance of divine truths, sit also in the region of death, that is, in that place where death hath dominion over them. 2. In that it is said, they sate in the region and shadow of death, it shews, that they did not strive to be delivered, but were content and secure in the state wherein they were.

Light is risen up to them] The word properly signifies the Sun rising, not as it is in our Translation, is sprung up, which is proper to flowers, and things that grow out of the earth, and it shews that by no endeavour of theirs did this blessing rise up to them, but as we have no hand in making the Sunne rise, for it rises though we sleep, and are so far from causing it to rise that we do not so much as expect it.

From thence Jesus began to preach, and to say, Repent] It is not meant exclusively that Christ did not preach before, for it is ap­parent, John 3.24. that our Saviour did baptize, and very pro­bable it is that he did not baptize without preaching before John was cast into prison; the reasons why our Saviour began with the same doctrine that John Baptist did, 1. Because it was the most convenientest doctrine for him to preach at first, and there was no reason why he should avoid it, because John preached it before him; and therefore when he sends his own Disciples to preach, he bids them begin the publishing of the Gospel, with the self same words, which appears by comparing those two places together, Mark 6.12. Matth. 10.7. 2. It might be to confirm their high esteem of S^t John, for it much concerned them to have an high esteem of S^t John, who testified of our Sa­viour. [Page 32]3. That he and his doctrine might be better received at first; for S^t John being accounted so great a Prophet, and so much honoured by the people, they must also receive any one that went his way, and for the great inconvenience that might have come upon this, that the people might have thought our Saviour S^t Johns Disciple, it was taken off by the frequent te­stimonies of S^t John before given of him, as also by Johns Dis­ciples following of him, and by his doing so many miracles, whereas S^t John did none.

Repent, &c.] 1. You may see the nature of repentance from the word, for it signifies the changing of our mindes, and [...] is taken for the understanding, judgement, will, thoughts, and so by consequence whosoever doth truly repent, his thoughts, judgement, will, and all are changed, they are set upon other objects. 2. By consequence it is not an outward change, but argues some repentance, one may have restraining grace with­out repentance. 3. It argues that all are gone astray, or else there need be no returning. 4. It shews that the Gospel is the right way to bring one to repentance, And the kingdom of heaven is at hand, is brought as the reason and motive of repentance, the hammer of the Law may break us in pieces, but 'tis the fire of the Gospel that purges us from our drosse. 4. The Gospel is a kingdome to rule us, as well as promises a kingdome to be bestowed upon us. Divers look upon the Gospel as promising a Kingdome of Glory, but not as it sets in us a Kingdom of grace, but except the Kingdom of God first come into us, we shall ne­ver come into it. 5. It shews that Christ and John preached for the substance the very same Gospel, for both begin their preach­ing with the same words. 6. The Gospel is now seen clearer, because it is neerer.

And Jesus walking by the sea of Galilee] It is the same which S^t John cals the sea of Tiberias, which City was built by Herod after he was reconciled to Tiberias, which in honour of him he named Tiberias, and from thence the sea also took his name, it was about sixteen miles long, and six miles over: It was called [Page 33]the sea of Galilee, though it was but a lake, for the Jews used to call any abundance of waters a sea, as the brazen sea in the Temple of Solomon, so called, because it held a great deal of water; it was called the sea of Galilee to shew that it was not the main Ocean.

Saw two brethren, Simon, who is called Peter, and Andrew his brother] These were not the first that our Saviour called to be his Disciples, for Philip was called, John 1.43. before John Ba­ptist was cast into prison, neither was this the first time that our Saviour saw them, John 1.37.

Casting a net into thesea, for they were fishers] 1. We do gene­rally reade in Scripture that those men to whom God shewed any great revelation, or bestowed any great blessing, he did it in the time when they were well imployed in the works of their callings, so to Moses, so to the shepherds, Luke 2. and so to these four Disciples in this Chapter. 2. Since it is apparent by John 1. that these were called to the faith before, it shews that reli­gion, ones general calling doth not hinder industry in our par­ticular calling. 3. It is not to be understood that our Saviour Christ called them just at that time when they were casting their nets into the sea; for it is probable, that this their casting their nets into the sea, was part of that unfruitfull labour which S^t Peter speaks to our Saviour of, Luke 5.5. after which our Saviour preached to the people out of their ship, and the mira­culous draught of fishes, was before the following words were spoken, They were fishers: 1. To shew us, that every one should follow their own calling, and not to intermeddle with other mens. 2. Or to shew us that this their fishing was not their recreation, but their calling; the reason why he chose ignorant men to be his Disciples, was to avoid calumny, for if they had been learned men, it might be objected, that they by sophistry or eloquence did convert men to be of their opinion. 2. He chose the poor, lest if he had chose the potent, Christian religion might be thought to be introduced into the world by power and by force. 3. He chose the simple, lest it might have been thought that Christian religion had been brought into the world by craft and subtilty. 2. That Christs power and excellency might more appear, for the weaker the instrument is the greater is his glory that brings great things to passe by it: or else the reason why he chose poor men, might be in respect of the Dis­ciples themselves, for if he had chosen those who were eloquent, or learned, or politick men, they might have thought that [Page 34]Christ had chose them, because they were so, but he, as the Apostle speaks in 1 Cor. 1. chose the foolish things of the world to confound the wise, and the weak things, &c. v. 27, 28. and then he sets down the reason, viz. That no flesh might glory in his presence; for if the wise should convert the simple, and the strong the weak, they might think that by their own arm, and by their own wisdom they had brought such mighty things to passe. Again, in respect of those that were to be converted by the Disciples, for the weaker the instruments is, the more they that are con­verted acknowledge that they owe to God for their conversion; for God would have no one attribute his conversion to man, as to the cause of it, and this is the reason that the Apostle sets down why the vessel that conveighs the treasure to us is earthen, because the excellency of the power may be of God, and not of us, 2 Cor. 4.7. yet notwithstanding afterwards rich, learned and wise men were converted by our Saviour, but not to be A­postles but to be Christians only, lest any one should think (if all had been simple that had been converted by our Saviour) that our Saviour wrought upon the simplicity and ignorance of the people, as Nicodemus a learned man, and Joseph of Arimathea an honourable Councellour, Zacheus a rich man.

And he saith unto them, Follow me, and I will make you fishers of men.] We may here see the strange course our Saviour takes of calling men to be his Disciples: for, 1. He perswades them not, but commands them to follow him. 2. He proposes no temporal or carnal rewards, but such rewards as would move none but such as are holy. 2. By this we may learn, That to convert men is a thing to be desired and endeavoured by all good men, for our Saviour does not put it down so much by way of duty, as by way of reward. 3. It is not said that you shall be fishers of men, but I will make you fishers of men, to shew, that they had that power, not from themselves, but from Christ.

And they straightway left their nets, and followed him.] 1. Here one may see a difference betwixt ones general call to be a Chri­stian, and ones particular call to be an Apostle; for when they were called John 1. they still continued fishers; but now they are called to be Apostles, they leave their particular calling of fishermen. 2. Here is the effectualnesse of Christs calling, that without any delay or doubt of the performance of the pro­mise that Christ made unto them, they obeyed his command. 3. The Question is, Why it is here said they left their nets, whereas it is spoken before but of one net, that they cast into the sea? The order of the History goes thus, Immediately af­ter the great draught of fishes, and Peters falling down at our Saviours feet, our Saviour said to Peter, Fear not, afterward thou shalt catch men; and after they had brought their own and their partners nets, which helped them to the shore, then our Saviour said these words, Follow me, and I will make you fishers of men. 4. Though it be set down, They left their nets, yet S^t Luke saith, They left all, to wit, their nets, their ship, and their great draught of fishes. 5. It is not said, that they dis­posed of their nets, but that they left them, to shew that they cared not what became of all things so they might gain Christ; for as when the Sunne shines all the stars add nothing to the light, so Christ and all things are no more then Christ alone, and they knew that Christ that could work such a miracle, need­ed not their money to provide for them. 6. This doth not ju­stifie those among the Papists, who live in wilfull poverty out of the company of men, living without any calling, for they did not properly leave their calling but change it.

And Jesus went about all Galilee] Went about, that is, went into every village of any note, if not all: By Galilee is meant the inferiour Galilee, except some word be added, as Galilee of the Gentiles; the reason why our Saviour first preacht in Galilee, was because he was to preach to the lost sheep of Israel, and in the upper Galilee the greatest part was inhabited by Gentiles, wherefore it was called Galilee of the Gentiles; the reason why John Baptist did not go about preaching as our Saviour did, was, because 1. For the manner of baptizing was so, that it could not be but in some river. 2. Because John Baptist was by his [Page 37]exceeding mortification and austere life (which was best perfor­med, or at least manifested by living an hermite in the wilder­nesse) to gain credit of his doctrine, and testimony of our Sa­viour, which since he did no miracle, John 10.41. was no other way to be obtained.

Teaching in their Synagogues] The Jewish Synagogues were the same with our Churches, where the Scriptures were read every Sabbath-day and expounded, Mark 1.22. which was the same with our preaching, for they had but one place where they sacrificed at Jerusalem, yet they had very many places where the Law and Prophets were expounded to the people; the rea­son why our Saviour taught in their Synagogues was for the concourse of people, 1. Our Saviour taught in their Syna­gogues, because else he should not have auditours enough to preach to, but afterwards there were so many that followed him, that their Synagogues not being able to hold them, he was for­ced to preach in the wildernesse, out of ships, and upon moun­tains, as in the next Chapter.

And preaching the Gospel of the Kingdome] In the Prophets, as in Isa. 9. and in divers other places, it is prophecied of the Messias, that is, Christ, for Messiah is the word in Hebrew, and Christ in Greek, both signifying anointed: our Saviour in his Sermon in the Synagogue told them that good news or good ti­dings, for the word which we translate Gospel signifies so much, that the Kingdom of the Messiah which was fore-prophesied was now come.

And healing every sickness, and every disease among the people.] He doubly confirmed this his Doctrine, to wit, that the King­dom of the Messiah was come, 1. By doing miracles, for every miracle is Gods setting his seal, that the doctrine which it is done to confirm is true. 2. By doing these particular kinde of miracles, it was prophecied before that the Messiah should do, as may appear by comparing Mat. [...].17. with Isa. 53.4. By sicknesse is meant great and mortal diseases; by disease is meant, your lesse and not mortal infirmities as blindnesse, deafnesse, &c. by every sicknesse and every disease is not meant, as if he cured eve­ry one that was sick and diseased, but that he cured every kinde of disease. 2. Or every one that was diseased that came to him to be healed.

ANd seeing the multitudes, he went up into a mountain] 1. The strangenes of our Saviours miracles, & the benefit of his cures, and the excellency of his Doctrine, all, or some of these take most men, which was the cause of such multitudes following of him. 2. The reason why he went into a mountain and not into a Syna­gogue, was, because that was not able to contain those that follow­ed him; the reason why he went into a mountain, and not into some private place, was to show that he was not afraid his doctrin should be known, and that that might be verified that he said, John 18.20. 3. He chose a mountain to preach in, that he might have the better advantage to be heard and seen, as partly to avoid the presse of the people; for when multitudes of people pressed upon him, his custom was to go into a ship, or up to a mountain to avoid the throng of the people.

And when he was fit] It was the custom of the Scribes to sit when they taught the people, Mat. 23.2. Psal. 1.1. and our Sa­viour also used according to their custom to sit down when he preached, Luk. 5.1. Mat. 23.1 Luk. 4.20. Joh. 8.2.

His Disciples came unto him] It is to be supposed, that all the multitude came unto him, when he was sit; but that is said, his Disciples came unto him, the meaning is, they came next unto him, this Sermon being chiefly preached to instruct them.

And he opened his mouth, and taught them, saying] 1. Our Sa­viour had taught them often before by his examples and mira­cles, now he teacheth them by word of mouth, the other wayes of teaching were made intelligible, though not vocal. 2. Be­fore he spoke by the mouth of his holy Prophets, now he speaks [Page 39]by his own. 3. To shew the solemnity of his speech in his Sermon. 4. Or it is an Hebraism, and is all one with that, He spoke and taught the people; for when it is said, I will open my mouth in parables, Psal. 82. it is all one as if he should say, I will speak parables. 5. Or else it might be to shew that he spake aloud, that all might hear him.

Blessed are] It is not said, they shall be, but they are blessed, 1. Because that which infallibly shall come to passe, is account­ed as already done; as when it is said, To us a childe is born, Isa. 9. 2. Those things which are not far distant are accounted as present. 3. They have the right, though not the possession of blessednesse. 4. They have that possession since that grace dif­fers not specifically but gradually only.

The poor] It is very seriously to be observed and considered by all rich men, how often the Scripture makes mention of se­veral promises to poor men, and never so to rich men, for you shall never reade Blessed are the rich, but woe to you that are rich, and many cautions given us concerning riches; surely there is something and very much in it, yet poverty is not in it self a blessing, nor riches a curse, for Prov. 30.8. Agur deprecates po­verty as well as riches, but neither as in themselves bad or curses, but as temptations to sinne, and therefore Luke 6. it is not Bles­sed is poverty, nor woe to riches, but Blessed are the poor, and wo to you rich men, for the good or bad is not in the things, but in the persons: Rich men are worse then riches, and poor men better then poverty; and when it is said by Luke 6. Blessed are the poor, it is meant that generally more poor men are blessed then rich men, for the poor receive the Gospel; more poor are converted then rich, for so S^t Paul saith, Not many noble, nor mighty, 1 Cor. 1.27. for these temporal blessings do steal away our hearts from God, and make us look no farther for happi­nesse, and those rich men that have been good, have generally been good before they were rich, not rich before their conver­sion.

In Spirit] 1. Those may be called poor in spirit who do not desire nor love riches, and so he that is rich may be poor in spi­rit, if his heart be not set on riches, and he that is poor in estate may not be poor in spirit, if he is not content with his poverty. [Page 40]2. Poor in spirit may be interpreted, Blessed are the humble, poor-spirited men, not your high spirits, those that think poor­ly and meanly of themselves, where the chief grace of a Christian is humility, which is a foundation, the more profound it is, the stronger and firmer are all the graces that are built on it. 3. It is not to be understood that those are blessed that are poor spiri­tually, who have a poor and small measure of the spirit; nay those who are most empty of themselves are fullest of God, and of his spirit. 4. The blessing is not to the outward humility or poverty, but to the inward, for though inward humility stand with outward pride, yet outward humility may stand with in­ward pride. 5. Or he may be thought to be meant, who by choice and voluntarily carries himself, as one who is a poor-spi­rited man doth, by nature, onely he who is a poor spirited man, is so in all things, but this man of whom Christ speaks is so in all things but the things that belong to God.

For theirs is the Kingdome of God.] 1. This being brought as a reason to prove them blessed, it infallibly argues, that those who are the heirs of the Kingdom of God, how great afflicti­ons soever the world layes on them, or how low esteem the world hath of them, are the onely blessed men. 2. Whereas it is said, Theirs is the Kingdom of God, it shews the difference be­twixt the Kingdom of God, and of men, for in earthly King­doms there is but one King, all the rest are subject▪ but in Hea­ven all are Kings, as the Sunne would not shine more on thee, though there were no more men in the world, so in heaven the multitude of possessors neither hinders nor diminisheth one ano­thers abundance. 3. Whereas there is but one Kingdome and many to enjoy it; it shows that all shall have the same happi­nesse, though haply not the same degree, as every one hath the same Sunne to look upon, though every one sees it not equally, because their sights are not equally strong, to behold it. 4. Theirs is, it may be said to be theirs already, for the same reasons that are mentioned for Blessed are. 5. Though the Kingdome of God hath many several significations, yet here it may be taken especially two wayes, 1. For the Gospel, which may be said to be the poors in spirit, 1. Because it was intended on purpose for them, Christ was anointed, that is, Christ was Christ on purpose to preach the Gospel to the poor, Luke 4.18. 2. Be­cause none but they receive it, Matth. 11.5. 2. For the heaven of heavens, which is the place of the blessed, which is called the Kingdome of God, either because God is immediately [Page 41]King there, or because of his special manifestation of his glory.

Blessed are they that mourn] 1. It may be understood thus, that for a man to be in misery, to mourn, is no certain argu­ment that a man is not blessed, as the world generally esteems it. 2. Not onely those that mourn and lie under temporal af­flictions may be blessed, but they generally are the blessed men, for they that are afflicted and oppressed are good and holy men, wicked men generally live in all prosperity, as Psal. 73. and di­vers other places of Scripture and continual experience do ma­nifest. 3. But it holds in every particular true, if you adde that word in this Verse which is in the former, viz. [in spirit] so whosoever mourns spiritually, that is, for spiritual evils, and for their own and others sins, imperfections of their graces, is a blessed man. 4. Here are set down some marks of true repent­ance, viz. That it must be an inward, serious and constant grief; and whereas we are commanded alwaies to rejoyce, and here notwithstanding those that mourn are called blessed, they do not contradict one the other, since mourning for sin, and re­joycing in the Lord, may very well stand together; nay those who most mourn for sins, do most rejoyce in the Lord; for he that is most grieved that he ows much, does most rejoyce in him that payes it for him, but he that rejoyces in his sins, can­not rejoyce in the Lord; as of charity it is said, It rejoyceth not in iniquity, but in the Lord who is Truth. 5. This is the coherence of this Beatitude with the former, they that are sen­sible of their own poverty of graces and goodnesse, are alwaies great spiritual mourners; or thus, it is not sufficient to see ones want of graces, except one mourns for it.

For they shall be comforted] 1. Thus shews that the cause of their mourning should be spiritual and not temporal; it must be such, that the removal of it must make one blessed; and the removal of a temporal affliction, though it be a blessing, does not make him blessed from whom it is removed. 2. It is not said who shall comfort him, but it is implied, that God shall comfort him, because he must comfort him that is able to make him blessed, and none can make him blessed but God. 1. In di­vers causes of mourning, as sin, and the want of Gods presence [Page 42]and the breathings after Heaven, none can comfort save onely God. 3. The time when they shall be comforted is not set down, to teach one alwaies to wait for it, yet the time is im­plied, which is death; for before that, those that mourn never rest from their labours, so they are never fully comforted; while then some causes of their mourning may cease, but not all.

Blesed are the meek] 1. As they that are poor in spirit being sensible of their own vilenesse, so those that mourn for their offences against God, easily forgive mens offences against them, and easily bear those afflictions that lye upon them. 2. It is not said, Blessed are the courteous, but Blessed are the meek, be­cause it is an easier thing to bestow a courtesie, then to forgive an injury, the world alwaies commends the one, and counts the other generally pusillanimity. 3. There are two kinds of meek­nesse, as is partly intimated, the first makes us patient in bear­ing afflictions from God, which makes us not to murmure; the other, which consists in the bearing of injuries from men, and not revenge them.

For they shall inherit the Earth] Whereas divers will say, that the bearing of one injury is but the inviting of another, and so by many wrongs one shall be quite undone at last; Christ an­swers, there is no such matter, for none shall inherit the Earth but they that are meek; and indeed generally it costs one more to revenge an injury, and one suffers more damage by it, then by the injury it self. 2. They shall inherit the Earth, may be taken two waies. 1. Either to shew that they that are meek do possesse the Earth by right of inheritance; others, wicked men, are but usurpers. 2. Or to shew that they that are meek do possesse and quietly enjoy what they have, whereas those that are furious and angry are so far from possessing the Earth, that they do not pos­sesse their own souls; for if patience makes one possesse ones soul, Luk. 21.19. then impatience puts one out of possession.

Blessed are they that do hunger and thirst after righteousnesse] 1. To hunger and thirst after righteousnesse may be taken di­vers [Page 43]waies, 1. For those who suffering much wrong, and much desire to have justice, as the widow Luk. 18. was importunate to be avenged, not revenged of her adversaries. 2. Or else for those, who seeing the Kingdome or place where they live full of violence and injustice, do earnestly desire the removal of it, and the restoring of justice. 3. And principally, which our Eng­lish Translation does well import, for them that so earnestly desire grace and holinesse, and to live godly in this present life. 2. It shews that our desires after righteousnesse must not be faint, carelesse, but earnest, fervent, and incessant, such as hun­ger and thirst are, which of all natural desires are the strongest. 3. From the carriage of those that hunger and thirst, one may know whether one does, and how one ought to love and desire righteousness; for they that are very hungry and thirsty, 1. Care not what food will cost them, rather then they will famish, they will give five pound for an Asses head, and six shillings and three pence for half a pint of Pigeons dung, 2 Kin. 6.25. 2. They relish their meat, even those things that are bitter seem sweet unto them, Prov. 27.7. but those that do not hunger and thirst after righteousnesse, they finde no sweetnesse in it. 3. They are not curious nor dainty, nor need sauce to make them eat, but any food that is wholsome comes welcome, it drowns all other desires, they cannot think of nor do any thing before that be satisfied. 4. Our hungring and thirsting after righteousnesse doth argue a great want of righteousnesse, for indeed the more righteousnesse the more hunger and thirst after it; for there is a double kinde of desire, a desire of want, and a desire of com­placence; some things we desire because we have them not, but when we have them we see so much vanity in them that we care not for them, such are all worldly things; other things there be, of which the more we have, the more we desire, and the not desiring of them proceeds meerly from the ignorance of them; now that to hunger and thirst after righteousnesse, does not ar­gue one quite void of righteousnesse, as in natural hunger it doth of food, is evident, because an earnest hungring and thirstine after righteousnesse, is not onely an act, but an high degree of holinesse: In earthly things the possession of them takes away the desire, but in spiritual things it increaseth it. 5. It plainly shews that one cannot be ever holy enough in this life, but that still we should earnestly desire to be more.

For they shall be filled] 1. It shews that to be full of holinesse is that wherein the very essence of blessednesse consists, and that [Page 44]which makes Heaven Heaven, is because that there dwelleth righteousnesse; for the exceeding love of God, which is the very soul of sanctification, is the very thing that makes the vi­sion and fruition of it so delightfull, and the being filled with righteousnesse could not argue them blessed, except to be filled with righteousnesse were true and eternal blessednesse. 2. It shews that true blessednesse is not an empty thing, as the hap­pinesse of the world is, it fils the soul that hath it. 3. It shews, if you take it exclusively, that none other shall be filled; for indeed the desires of man being infinite, no creature can fill them.

Blessed are the mercifull] The objects of mercy are two, 1. Misery; and the act of mercy concerning misery is twofold, 1. To pity. 2. If it lie in our power to relieve it. 2. Debts, and that twofold, obligatio ex delicto, and obligatio ex contractu, offences and debts; offences are twofold, either offences against the Law, and so a Judge is mercifull, and so mercy is opposed to justice and the rigour of the Law; or against our persons, and they are called injuries, and this mercy is pardoning mercy, and is opposed to revenge, and these kinds of mercy are in di­stributive justice; in commutative justice, concerning debts, mercy is opposed to exaction and oppression, he therefore that pities or relieves those that are in misery, he that is not severe in punishing offences against the Law, nor injuries against him­self, that forbears him that cannot for the present, and forgives him that cannot at all pay him what he ows him, either of these is mercifull.

For they shall obtain mercy] 1. If all that are blessed obtain mercy, then we are saved by Gods mercy, not by our own me­rits. 2. This is a double motive to shew mercy. 1. Because it is rewarded, the mercy that we shew is not lost, but we shall here­after receive it with advantage. 2. Because the greatest motive of pitying or shewing mercy because we or ours are in the like danger, therefore those that are very miserable, and so under all the calamities that they think can befal them, and those that are in great prosperity, that think they are out of the reach of dan­ger, are not pitifull to others; now that we need mercy, and so in the like calamity, as those are we shew mercy unto, the very [Page 45]promising of mercy shews us: for to promise mercy when one does not need it, does no way affect one, and so cannot be a motive to any duty. 3. This promise, as it is a sutable motive to the duty to which it is annexed, so it is a sutable motive to the condition wherein we are, for we being full of misery and sin, have the adequate objects of mercy, misery to be relieved, and sin to be pardoned. 4. It is not said who shall shew us mercy, whether God or man, but it is true of both, for gene­rally mercifull men do receive mercy of men, but universally and infallibly from God, of whose mercy it is chiefly, if not onely meant, for none but his mercy can make them blessed.

Blessed are the pure in heart] That is pure, which is not mixed with any thing worse then it self; we are therefore then said to be pure in heart, when our love and desires are not set on things beneath us, our having of them makes us not impure, so long as our hearts are free from loving of them. 2. Though our actions be sometimes impure when we fall into sin, yet as long as our hearts are upright and clean, we may be notwith­standing pure in heart; David had many failings besides that of Ʋriah, but because his heart was right in all the rest, they are not imputed to him for failings, 1 Kings 15.5. 3. It is not sufficient to do that that is good, except the intentions and end for which we do it be pure, we must not onely be pure in hands, but pure in heart, for God requires truth in the in­ward parts.

For they shall see God] It is not learning, nor a clear under­standing, but holinesse and purity of heart, that fits and ina­bles one to see God, for the secrets of the Lord are with them that fear him; and natural men, though divers of them be very learned, yet perceive they not the things that be of God. 2. As the eye that hath dust in it without, or thick vapours stopping the inward nerves within, cannot see except it be cleansed from the one, and purged from the other; and as the glasse on which there is a mist, does not represent ones face clearly, before that be wiped off: so neither can we see God, as long as there is any impurity cleaves to us. 3. They that are pure in heart see God, 1. In his Creatures. 2. In his Word. 3. In those secret, inward, and sweet manifestations of com­fort [Page 46]and joy, wherby God often reveals himself, even in this life, to them that love him. 4. They shall see him in the Beatisical Vision, which is unspeakable and glorious.

Blessed are the Peace-makers] This word here used in Greek for peace-makers, is hardly found in any profane Authour, and the meaning of the word is so plain, that it needs no Exposi­tion: They are to be accounted peace-makers, who make those that are enemies or adversaries friends, and so restore friendship that is lost, or take up dissentions and differences betwixt friends, and so preserve that amity which is likely to be lost. 1. Peace-makers and meek men differ thus, he is meek that keeps his anger from arising, or speedily appeases it; so he is meek that moderates his own anger: but he is a peace-maker that moderates others. 2. Meeknesse is a grace within us: but peace-making is an action without us. 3. A man may be a meek man, though he lives alone, sequestred from the whole world, and hath no commerce with any one: but he cannot make peace, except he have some commerce with the parties whom he reconciles. 4. It is not alwaies necessary that he should make those friends whom he indeavours to reconcile, but whatsoever the event be, his desires and indeavours be so to do, he is in the sight of God accounted a peace-maker 1. Those are exceedingly to be condemned who sow dissention a­mong neighbours; and surely if the one be accounted the Sons of God, the other must be accounted the children of the Devil. 2. Those who nourish dissentions. 3. That stand neutrals in case they have opportunity, and it lies in their power to make peace.

For they shall be called the Sons of God] 1. That is, they shall be the Sons of God, so Isa. 9.6. Rom. 9.25. Luk. 1.33. in all which places calling is taken for being; for God does not use to call any thing or person what it is not. 2. Or if you take it otherwise, then it stands thus, God hath but one natural Son, yet all that are holy are his adopted Sons, though his Essence be not wholly communicated to them as unto Christ, yet his likenesse by regeneration is, they are regenerated to his likenesse, and adopted to his Kingdome. 3. Men shall call them the Sons of God, and we should account that childe to be his son, to [Page 47]whom he was very like: so peace-makers may be accounted his Sons who is the God of peace.

Blessed are they that are persecuted for righteousnesse sake] 1. Lest we should think that one ought to buy grace at any rate, though by the omission of good, or commission of evil, here it is ad­ded, Blessed are they that are persecuted for righteousnesse sake; as if he should say, that though men be so far from being at peace with you, that they would persecute you, if you would not leave your righteousnesse, that in that case you should suffer persecution; so the Apostle, Heb. 12.14. commands us to pre­serve both if it may be; yet tacitely intimates, that if we must leave one, we had better have men our enemies, then God, by leaving of our holinesse; for he saith not [...], meaning both, but [...], without which, that is, without which holinesse none shall see God. Necessary it is to follow peace with all men, but no further then usque ad aras. 2. This is the last and greatest trial of a Christian, S. Paul puts it as the last and highest act of Religion, to give ones body to be burned, 1 Cor. 13.3. and the ground that received the seed with joy, when persecution arose withered and fell away; so the house that was built upon the sands, stood no longer then while the winds and storms, and waves beat upon it. 3. The question is, Whether all that are blessed must be persecuted for righteous­nesse sake, for every one that is blessed must be poor in spirit, meek, mourn? Answ. That is not necessary that every one that shall be blessed shall be actually persecuted, that is, suffer im­prisonment, death, or some corporal punishment for righteous­nesse sake; yet whosoever shall not be willing to suffer all these for righteousnesse sake, can never be blessed. Willing, I say, for a man may fear, that if persecution should arise, he should not be able to suffer those torments that he reads others have suffered, and yet notwithstanding be a blessed man; for as the children of Ephraim, Psal. 78.9. being armed, that is, going with courage to war, nay and at first fighting, for it is in the Hebrew, that they shot their Arrows out of their Bowes, and yet turned their backs. so on the contrary, divers children of [Page 48]God may go timorously to the stake, and when they come there they may shrink, and yet afterwards get the victory, and the glorious crown of Martyrdome. 4. For rightcousnesse sake, for it is not the punishment, but the cause, that makes a man a Martyr, for if we suffer as evil doers, be our sufferings never so great, God will never reward them. 5. All that are blessed do suffer some of those kinds of persecutions that are mentioned in the next Verse, for the world does alwaies speak evil of them, revile them, and stander them. 6. By this it is evident, that though wicked men pretend other reasons of their persecutions, yet the true reason why they persecute them, is for righteous­nesse sake.

For theirs is the Kingdome of heaven] Concerning this reward vide the Exposition of these words in the third Verse.

Blessed are ye] Before our Saviour spoke those things which are quite contrary to the opinion of the world, for they by no means count them blessed whom they persecute, but here he sets down that that is quite contrary to the opinion of his Dis­ciples; for they thinking that the Messiah should be a Tempo­ral King, thought that they should be so far from being perse­cuted, that they should have great preferment under him, our Saviour therefore tacitely shews them the falshood of that opi­nion, by changing the person from the third to the second; for whereas in the Verse before he said, Blessed are they, &c. left they should think that they were not at all meant when our Saviour spoke of persecution, here he comes home to them, and tells them in particular, that they shall be persecuted, for it is strongly intimated; for when it is said, Blessed are you, when men shall persecute you, when men shall revile you, &c. it is as much as, men shall persecute and revile you, and shall speak all manner of evil of you falsly for my names sake. 2. Whereas it is here said, ye, whereas in the Verse before it is said, they, it shews, that especially in time of persecution or great distresse, we must bring the promises of God home to our selves.

When men shall revile you] The word men is not in the Text in the Original, 1. May it not be to shew that they deserve not [Page 49]the name of men; that persecute any for Christs sake? 2. Or else to shew that we should not so much observe who it is that persecutes us, as why we are persecuted. 3. Or lastly, to shew us not onely those evils which we suffer from men, but those which we suffer from Satan, shall turn to our great reward. 1. It is said that when men shall persecute you, you are blessed, not, You shall be blessed whom men shall persecute; to shew that though persecution do not instate one into Heaven, yet it intitles one unto Heaven so firmly, that by reason of the cer­tainty of the promise, it is accounted as already received; to revile, is to use such words as may make one despicable or odi­ous, not caring whether we speak true or false, so one disgraceth him whom we revile. It differeth from railing, 1. Railing is seldome or never but in many words, one may revile a man in one word. 2. Railing proceeds from anger, reviling from contempt; the word signifies so much, for to revile is to make one seem vile; reviling differs from slandering, the one strives to make one seem vile and of no esteem; slander, to make one to be accounted vitious.

And persecute you] Though under the name of persecution in the Verse before, is meant all evil whatsoever we suffer from men for righteousnesse, yet here not all manner of persecution, but onely all manner of persecution which is beside that which the tongue may inflict upon us. Wicked men are to take notice that they must not think if they do not put to death or imprison the people of God, that they are not to be put in the catalogue of persecutors, for if they slander, nay if they speak but scorn­fully of or to the Saints, nay if you speak roughly to them, you shall be sure to answer it at the day of judgement; for you see that revilers are put in the lists of persecutors, and Jude so, that at the day of judgement wicked men shall answer for speak­ing roughly to the Saints, Jude 15.

And shall say all manner of evil against you] All the evil that words can do to us, is to make us seem vile or vitious; of the former our Saviour hath already spoken, now he speaks of the later.

Falsely for my Names sake] But lest one should think, to be spoke ill of, or persecuted, is sufficient to make one blessed, he adds two qualificatious, 1. That we are not guilty of those things that are laid to our charge. 2. That it be for Christs sake that we are so persecuted; or 2. Those words, for my sake, are added, lest any one should think under the name [Page 50]of righteousness the Profession of Christ was not to be in­cluded.

Rejoyce and be exceeding glad] Two things our Saviour Christ requires of us when we are persecuted, the first is an inward joy, the second an outward expression of it, which is exaltati­on, as the word signifies in the Original, where we may learn two things, the first, that it is not sufficient to be patient, but we must also rejoyce, and by consequence we should account it, that some great good thing hath befaln us, for patience is of things that are ill, but joy is of good things. 2. We ought not onely to rejoyce in our selves, but outwardly not to be ashamed to manifest it to others, for we are not to rejoyce or exalt, but to do both.

For great is your reward in heaven] Three things there are in the words to make us be exceeding glad, 1. That we shall be rewarded. 2. That our reward shall be great. 3. That it shall not be an earthly, but an heavenly reward.

For so persecuted they the Prophets that were before you] For so persecuted, that is, they reviled, persecuted, and spoke all man­ner of evil of them the Prophets, as appears in Esay, Jeremy, Ezekiel, and by consequence neither your persecution, nor your manner of persecution is a new thing, for so, &c. and lest the Apostles should haply think, that surely the Jews could not pos­sibly be so wicked to persecute the Apostles of the Messiah, he shews that before they had persecuted the Prophets of God, and they that have already done the one, one may justly expect that they will do the other also. 3. But how can it be said that they, that is, those men that lived in our Saviours time, persecuted the Prophets which were dead long before, especially when they said, that if they had lived in the daies of their fathers, they would not have been partakers with them in the blood of the Prophets; and so the persecuting of the Prophets could not be imputed unto them; since they neither did it, nor consented to it when it was done, nor approved of it after it was done? Ans. 1. That though they said they would not have been par­takers with their fathers in the blood of the Prophets, and seem [Page 51]not to approve of their doings, yet our Saviour that knew their hearts, and could not be deceived by their contrary profession, told them and convinced them, that they did allow the works of their fathers, Luke 11.48. and the allowing of an action after it is done, makes one as guilty as the consenting to it be­fore it be done. 2. It is apparent that they were actually and personally guilty of the death of some of the Prophets, to wit, of Zachariah the son of Barachiah, Matth. 23.32. and of John Baptist, Matth. 17.12. 3. Or they may be taken for the Jews, for these words are not here spoken to prove that those Jews which then lived killed the Prophets, but to comfort the Apo­stles, when they should suffer the same persecutions, by shewing them that they were not in worse case then the Prophets before them were, and as the memorial of those Prophets were preci­ous among all good men, and their persons glorious in Heaven, notwithstanding they did revile, and persecute, and speak all manner of evil of them while they lived, so also should it be with their memories and persons, notwithstanding men should persecute, revile, &c.

Ye are the salt of the earth] The coherence of these words with the former stands thus, Men will revile you and persecute you, and speak all manner of evil of you, but these persecutions must not deter you, or cause you to leave off your seasoning the earth, by your Doctrine, and your example, for the earth ha­ving no other salt to season it but you, and there being no way to season you, if you should lose your savour; you must take heed you fall not away for persecution, for then the whole earth which should be seasoned by you, and your selves also who cannot be seasoned by any thing else, are undone. 2. Or else thus, You must not wonder that wicked men persecute you, for you are the salt of the earth, and therefore you are a great trouble to them, for they being full of spiritual wounds and sores, you by your reprehensions much vex them, as salt by its corroding nature, doth wounds and sores into which it is put, and you vexing them, you must expect that they should vex you. [Page 52]3. The Ministers are like salt in many respects, 1. Salt makes all things savoury, and indeed if we will believe the Chymists, all tasts come from the several mixtures of salt. 2. Salt keeps all things from putrefaction, the earth and every man would putrifie and stink in the nostrils of God, if the salt of the A­postles Doctrine did not season and preserve them. 3. Salt is of a corroding nature, not pleasing but smarting to any place that is raw or sore. 4. Ministers of all people are the worst, if they have lost their savour and are wicked, as salt is good for nothing if it have lost its savour. 5. You may see here that onely to be morally good is not sufficient, for if so, what need the Doctrine of the Apostles to season them? moral Philoso­phy might do it. 6. You are more then the Prophets were, for they were the salt onely of the Jews, but you are the salt of the earth, not of the Land of Canaan onely.

If the salt have lost its savour] It doth not prove or sup­pose, that salt can lose its savour, but onely shews what would follow if it should; as S. Paul when he saith Gal. 1.8. If an An­gel from heaven should preach any other doctrine, he doth not say, nor can any prove from thence, that an Angel ever since hath, or ever shall go about to deceive. Two waies the words may be interpreted, 1. The Earth could not be salted. 2. Which is the proper signification and interpretation, the salt could not be salted with any thing, for if all the salt the Earth hath are the Apostles, how is it possible that if they should lose their savour, for them to be salted? for to say that that salt which hath lost his savour may be salted by some other that hath not lost his sa­vour, supposeth that the Apostles are not all, but some part of the salt of the earth: But if you shall say, that though it can salt nothing else, nor be salted it self, yet it is good for some­thing, our Saviour saith, no; for it is not onely not good for that which is its proper end, but for nothing else. A Christian if he be as he should be, is the best of men, but else worse then beasts, like the Vine, the fruitfullest of all Trees, but if bar­ren, the most uselesse, as the Prophet saith, one cannot make a pin strong enough to hang any thing on.

Ye are the light of the world] 1. Ye being the salt of a corro­ding nature to wicked men, and your reproofs cause them to persecute you, and being light which manifests it self and other things, you cannot be hid, for light of all things is the most visi­ble, for a spark of fire is seen farther then any thing else of ten times the bignesse. 2. Ye are the light, one light for the do­ctrine was the same of all of them, so it shews the unity of their doctrine. 3. They and we should be like light, 1. It is the speediest in communicating it self, in a moment it goes from one end of the heavens to the other, Ministers should be diligent. 2. Light doth no hurt, it penetrates glasse but it doth not break it; so the doctrine of the Apostles, Christian Reli­gion, doth not hurt any profession, but makes it more glori­ous, the childe is more obedient, the Subject more loyal. 3. Those rooms in which one can discern no uncleannesse in, in darknesse, when the light comes the uncleannesse is discove­red, which make wicked men to love darknesse better then light, because they cannot endure to see or have others see their pollu­tions. 4. Though the light shine upon a dunghill it is not de­filed, it discovers to all the filthinesse of the place; so Mini­sters should not be defiled with the sins they discover.

Christ is called the light, and the Apostles are called the light of the world, but differently; for Christ is as the Sunne, but the Apostles as they are called, vers. 15. like a Candle or Torch, and they differ,

1. In respect of unity, there is but one Christ but many A­postles and Ministers, there is but one Sunne but many candles or torches.

2. In respect of purity, the light of a candle is mixt with smoke, but the light of the Sunne hath no mixture of smoke or darknesse. So the knowledge of the Apostles is mixt with ignorance, and the Ministers with some errour, not so Christ.

3. The Sunne hath light from it self, not borrows it from another, but a candle or torch receives its light, so the Apostles receive their doctrine from Christ. Further the Apostles are [Page 54]called the light of the world, to distinguish them from Pro­phets which preached only to the Jews, but they to the Gen­tiles also.

It distinguishes also the Gospel that the Apostles preached from the light of nature & reason, notwithstanding that the world was in darknesse as to saving knowledge; and that the Apostles might not think that they either could or should be hid whatsoever per­secutions will arise; Christ brings two similies, one of a City, another of a Candle. The Church is compared to a City,

1. To shew the largenesse of it, and therefore it is not com­pared to a Village, but to a City.

2. To shew that it ought to have its Government within it self, although the Civil State have power over the Church in respect of Civil Government and Censures, yet in respect of Church-officers and Censures the Church hath power in it self to ordain the one, and inflict the other. Petty villages are ge­nerally governed by officers without them, but Cities by officers within themselves.

Further the Church is compared to a City.

No man lights a candle, 1. No man, that is, [...]o wise man; another speech like this is in 1 Cor. 10.21. Ye cannot drink the Cup of the Lord, and the cup of devils. Quod jure non possumus habetur pro impossibili, so, Quod à sapiente fieri non potest habetur pro impossibili.

2. The coherence seems to be this, You most expect to be persecuted as all the Prophets were, and the reason is because you most reprove sin, and you being the lights of the world, those that love darknesse cannot but hate you. For if you shall think with your self, I, but we will if persecution arises retire our selves and not preach the Gospel, but that will be quite against you being as Apostles and Preachers, for it were all one for you not to have those gifts of edification, as not to use them; as a candle had as good not be lighten, as being lighten to be put under a Bu­shel, and I shal do as no wise man does if I should enable you with that knowledge whereby you should be enabled to give light un­to the world, and they will bid you not communicate it.

3. Ministers may be compared to Candles or Torches, 1. Be­cause they have their light from another, not from themselves, as the Sun hath. 2. A Candle is good for nothing except it be light. 3. As a Candle wasteth it self by giving light to others, so the labours of Ministers do much spend them, insomuch that Christ in respect of his labour in the Ministry seemed to be sif­ty [Page 55]year old when he was but thirty. 4. Those that persecute Ministers may see what mischief they bring upon themselves, he that blows out the Candle must expect to sit in the dark. 5. A Minister by not communicating his light and exercising his gifts takes the ready way to lose them, as a Candle, not having vent and air goes out of it self.

4. It shews thus much, that all Ministers ought to have knowledge, that is, to be enlightned before they can be set up in any Candlestick, as it is to no purpose to set up a Candle in a Candlestick, except it be enlightned.

5. Every one that hath gifts fit for the edifying of others, ought to be set in a Candlestick (that is) placed in some Con­gregation where they may exercise their gifts, but they must not set themselves in a Candlestick.

6. By Candlesticks apparently are meant Churches, as Revel. 7.1.

7. A Minister must not be partial, nor an accepter of persons, he must give light to all that are in the house, instruct the mean­est as well as the greatest, and the greatest as well as the mean­est. Some will comfort rich people when they are in afflictions, and be very earnest in reproving the faults of the meaner sorts, but they must also reprove the greatest and comfort the meanest, for light is taken for comfort, Isa. 50.10. and for the manifesta­tion of truth, Joh. 3.19.

No man lights a candle] Besides if it were possible to power, yet not to wisdome to hide you, for no man doth so, but clean contrary, for they set it on a Candlestick, that it may give light to all the house, for though in it self it is not, yet to wisdome it is all one, not to be at all, as not to be able to produce the end for which the thing is ordained; it is all one with a wise man for a thing not to have an existence, as not to profit him.

Let your light so shine] As if he should say, Do not you be afraid to be holy, or to let men see, or to preach the Gospel for fear of persecution, but let your light, the light of your doctrine and of your example shine forth, for we are as subject to imita­tion as obedience. 2. It must shine before men, it is not suffi­cient to approve ones self to God, for one must do things honest in the sight of God, and in the sight of men. 3. Before men, not only before this or that, but all men. 4. That they may not only hear your doctrine, and your good words may be soun­ding in their ears, but see your good works; a Minister should lighten in his conversation and life, as well as thunder in his doctrine. 5. Thus farre an hypocrite may go, but you must go farther, for you must not seek your own, but your Fathers glory. 6. It is not said, my Father, but your Father, to show them how much cause they have to glorisie him, for the nearer relation he hath to us, the more reason we have to seek his glo­ry, the hypocrite will go as farre as those words, but then he will leave you; he doth what he doth for his own glory. 7. It is not said that your Father may glorifie you, but that men may glorifie him, to show us that the glory of God should be more dear to us not only then the honour and glory we receive from men, but even then the glory that we shall receive from God.

Think not that I am come to destroy the Law or the Prophets] Our Saviours bidding them not to think, shews that either they did think so, or probably would or might think so, and there­fore he forbids them to think so, 1. Observe, that though ones carriage or doctrine be a probable cause of scandal or offence, yet in some cases we ought not to forbear. 2. But when it is so we ought to satisfie the parties offended, and to take off the of­fence, if already taken, or to prevent it if likely to be taken. [Page 57]3. Let us see what might probably induce them to think that our Saviour came to destroy the Law or the Prophets, 1. For the Law, our Saviour did not preach, nor did his Sermon go, as the Law did, by way of command, for he doth not say, Be ye poor in Spirit, &c. but by way of promise, Blessed are the poor in Spirit. 2. Nor is there in all the beatitudes one of the ten Commandments, in plain terms, or so many words, not Bles­sed are they that keep the Sabbath, or that honour their Father and Mother. 2. For the Prophets, he seemed to destroy them, for as they thought the Messiah was to come in pomp and maje­sty, and that his Kingdom should be of this world, yet he said he was the Messiah though he was poor. 2. He did not as all the rest of the Prophets did, denounce judgement to come as yet, nor told of things to come, and indeed in all respects al­most his preaching was different from that of the Prophets be­fore him.

I am not come to destroy but to fulfill] 1. Observe that ones actions, preaching, doctrine, may be mis-interpreted, quite con­trary not onely divers, for though our Saviour came to fulfill, he was thought that he did come to destroy. 2. Let us see how our Saviour did not destroy the Law, for it may seem that he did: 1. For the moral Law he did not destroy that, the end, vertue and power of the moral Law, was 1. To set down a rule or way to heaven, and to shew us what we were to do to glorifie God, and to benefit our neighbour, and to attain heaven. 2. To justifie those that kept it, and to save them. 3. A condemning power to sentence them that kept it not: for the two former ends they still remain; for the Law hath yet a power to justifie those who keep it, and to save them; that it doth not actually justifie us, is because we cannot fulfill it by reason of any weaknesse in the Law, Rom. 8.4. Food hath a power to nourish, though by reason of the weaknesse of the stomack it cannot digest, or of the vicious humours that putrifie and corrupt the food it re­ceives: but for the condemning power, is not that taken away, since divers that keep not the Law are not condemned? I an­swer, 1. That the condemning power of the Law is not essen­tial but accidental to the Law; so that the Law may not be de­stroyed though none be condemned by it; nay though it hath no power to condemn; for the main intention of Law-givers, is not that men should be punished for not keeping, but that men should keep them, for the penalty is not set down as a snare to entrap men, but as a motive to provoke men to keep them. [Page 58]2. The Law hath still a condemning power, and actually doth condemn all those who do not evangelically keep it, those who are condemned are condemned by the Law. 3. He hath for those who believe in him, not abolisht the power to condemn, but satisfied the condemning power, and endured the penalty of the Law, for he did not by force, but by ransom deliver the ca­ptives of sinne and death; for the ceremonial Law Christ might not be properly said to destroy that, for when any thing attains the very end for which it was ordained, though it perish in so doing, it cannot properly be said to be destroyed; for instance, food, the end of it is to nourish, though it be consumed and corrupted in the stomack from the form it had, yet it is not said to be destroyed; as for example, A lease for lives is not properly cancelled or destroyed, but expired by the death of the parties; Prophecie, when the thing comes to passe, is not nulli­fied or destroyed, but fulfilled, though it cease to be any longer a Prophecy. Ceremonies of the Law were visible Prophecies of Christ, for the Jews being a superstitious people, and by consequence loved Ceremonies, and God fore-seeing that they would if they were not framed to their hands, stuff their service of God with idolatrous ceremonies, the Lord set down and chose for them such Ceremonies, as might (as much as Ceremonies could) profit them, giving them such Ceremonies as should prefigure the main and most remarkable things of the Messiast when Christ came he fulfilling all those visible Prophecies and Types of him could by no means be said to destroy the ceremo­nial Law, but to fulfill it; for the judicial Law, it belonged not to the Jews as they were a Church, but as a Commonwealth, and so our Saviours Kingdome not being of this world, he did no way alter those Laws, for the Jewish Commonwealth, ma­king them more or lesse strict then they were, nor imposed them upon other Kingdoms of the world. 2. Christ fulfilled the Law and the Prophets, 1. The Moral Law more perfectly then ever it could have been fulfilled, 1. Fulfilled the righteousness of the Law, by his active obedience more exactly, or at least in an higher degree, then Adam could have done, or then the An­gels do; for although the Angels do, and Adam if he had stood in his integrity, would have exactly fulfilled the Law, he would, and the Angels do love God with all their strength, and minde, &c. yet their righteousnesse neither is nor could have been so excellent as our Saviours; for the minde of our Saviour being more clear, and the strength of our Saviour more then theirs, [Page 59]our Saviour loved God more excellently since he loved him with all his strength and all his minde. A childe though it put all its strength to it, cannot lift so much as a Gyant. 2. For the pe­nalty of the Law our Saviour by his passive obedience fulfilled and satisfied that more then any way it is, or could be satisfi­ed; for the damned in hell do not so exactly fulfill and satisfie Gods justice for the breach of the Law, for they are alwayes sa­tisfying, but never do, nor never shall actually and fully satisfie the same; for if they did, or ever should, they should then cease any longer to be tormented, for then the torments of hell should not be eternal: Now our Saviour did, and actually hath satis­fied the justice of God, and hath paid the uttermost farthing for the dignity of his person, made those sufferings which were finite both in time and degree of torment, of infinite merit; for the Ceremonial Law and the Prophets, he hath so absolutely fulfilled them more then any other way they could be fulfilled, that except he had fulfilled them they could never have been ful­filled, not any one thing or circumstance is there that was fore­told by the Prophets, or typified by the Law, which he hath not exactly performed; Christ hath also fulfilled the Moral Law by making it more full, not by adding more strict pre­cepts of holinesse then the Law hath, but by giving the full meaning.

Verily I say unto] 1. Here he goes further, for before he said that he did not come to destroy; and here he assures them that it shall never be destroyed, nor cease till it be in every point fulfil­led. 2. See how Christ preacheth with authority, I say. 3. By one jot or tittle is meant, not the lest part or point. 4. By consequence, that not one jot or tittle, nothing, not a word, not a letter, not a title of the Law is in vain put there, and as jod and iota, are not only the least letters, but divers times though they were written, are not pronounced, and so seem needlesse letters: So though some things in the Law seem not only small but needlesse, yet they are not in vain, for till heaven and earth, &c. 5. Till, doth not alwayes argue Psal. 110.1. that when such a time shall come, such a thing was or shall be done; for when [Page 60]it is said, That Joseph knew not Mary, till she had brought forth her first-born, proves not that afterwards he did, for the sense of these words is not as if any part of the Law should passe unfulfilled, when heaven and earth should passe.

Whosoever therefore] The sense may be thus, The Law is so strict, that though one breaks the least Commandment, and though one doth not break it wilfully, knowing it to be a breach of the Law, but out of errour thinking that one doth well in what one doth, one being of that opinion that one ought so to do, for one teacheth others so, yet not only the ignorance of the Law, but the ignorance of the action doth not take away the guilt of sin. 2. It may be taken as an aggravation of the fault, as if he shall say, If he shall, 1. Only sin of infirmity not of errour, for He that breaks the least or doth teach men otherwise, and knows he doth it, and strives against it; or if a man doth ill and divulgeth his errour, he is worse then he that infects none, nor hurts any but himself. The least] that is, as generally Com­mentators expound it, shall not at all be in the kingdom of God; He shall be the least] that is, shall not be there at all, Matth. 20.16. Calling often times signifies being, he shall be called won­derfull, that is, be wonderfull, Isa. 9.6. Matth. 1.23. called E­manuel, that is, he shall be God and man, for his name was called Jesus. Two errours the Papists would establish from these words, 1. That there are divers counsels in the Gospel, which if we do we shall be so much the greater, and if we do not we shall be so much the lesse, but not shut out of the kingdome of God. 2. And by consequence some sins are venial, which deserve no punishment, but only they that are guilty of them shall be lesse glorious, and have a lower place in the kingdom of God: For the first, it is not counsels but commandments, the least of these commandments: For the second, if the least in the kingdom of heaven signifie not at all, then it is nothing, and they generally interpret it so, and the following verses shew it.

For I say unto you] Thus the coherence stands; these words are brought as a proof of what went before, now they cannot be brought as a proof of any thing, save of that clause, He that breaks the least of these Commandments; for the other clause, That he that kept, and taught them should be great, could not belong to them: Now that the Scribes and Pharisees did break some of the Commandments, and teach men so to do, is apparent by Matthew 15.3. The Scribes and Pharisees breaking the Com­mandments, and teaching men so to do; and since they should not enter that break and teach men so to do, it shews and proves by instance, that he that breaks one of the Commandments, and teacheth men so to do, shall not come into the Kingdome of heaven. 2. Observe that the learnedest men in the world, may and shall if they do not live holily, perish, for the Scribes were the expounders of the Law. 2. Though men be never so strict in their lives for outward mortifications, except they are in­wardly and sincerely holy, it will not profit them. 3. Though all men applaud one, yet one may be an extream wicked man, for all the Jews applauded the Pharisees. 4. Though one hold the right for matter of opinion, as the Pharisees did in matters of the resurrection, yet one may go to hell: It is a strange thing that the Sadduces who held an opinion utterly destructive of ho­linesse, should not withstanding not be so much condemned of wickednesse as the Pharisees were. 5. It is not said, Your righteousnesse must exceed the righteousnesse of the Law and Prophets, as the Socinians and others would have, but of the Scribes and Pharisees. 6. The Scribes being the great men for expounding the Law, and the Pharisees so much applauded for holinesse, and so for keeping the Law; our Saviour shews that the one were out for matter of doctrine, and the other for mat­ter of practice.

Our righteousnesse must exceed the righteousnesse of Scribes and Pharisees, 1. In respect of kinde, they preached up onely inherent righteousnesse which is by the works of the Law, but by the works of the Law no man living shall be judged, but we [Page 62]must have the righteousnesse of Christ imputed unto us. The holinesse also which they preached and practised was defective many wayes, 1. It was not extensive and universal in each: 1. In respect of the Commandments they preached, and practi­sed the breach of some, of many of them, as appears Mat. 15.23. 2. As some Commandments they did abolish by their doctrine, so those which they did not abolish, but preached up, their expo­sition extended not to the full scope of the Law; for it only ex­tended to the outward man, and not wholly to that neither, for they did not think that by words one might break the sixth Commandment, as by this Chapter appears. 2. As our obe­dience must be more universal, so it must be more constant. 3. It must be more sincere, they failed in the grounds, ends and man­ner of their duty.

Ye have heard that it was said by them of old] These words may have reference, and be brought in as a proof of the 17^th verse, and then it stands thus, I came not to destroy the Law but to fulfill it, to give the full meaning of it, which thus I do, ye have heard, but I say unto you. Or, 2. Of the words immediately going before, and then it stands thus, Except your righteousnesse ex­ceed the righteousnesse which the Scribes and Pharisees do or teach, you cannot enter, for ye have heard from them, that he that kils shall be in danger of judgement, but they never pressed upon you not to be angry, or that scornfull carriage or pronun­ciation, or opprobrious words were sins. Observe the practice of all false prophets is to plead antiquity and traditions. 2. That though they do plead antiquity yet falsly, for though the Scribes plead that it was said thus and thus of old time, yet there was no such thing spoken of old, but the contrary, or at least if it be spoken of old, it is not in their sense; for our Saviour does not say, that it was said of old, but you have heard that it was said of old. 2. The opinion of those that say, that Christ gave a new Law to Christians, and that the Law which he gave and gives to Christians, did not binde the Jews, nor was set down in Old Testament, against which opinion these things may be said, 1. That the strictest of the precepts that Christ gives [Page 63]here may be found in the Old Testament, as this 22. vers. Levit. 19.17, 18. that 28. vers. Job 31.1. Prov. 6 25. 2. The many and great praises of the Laws perfection and purity, that David in the Psalms in innumerable places sets down, which could not belong to it except those precepts were expressed or included in the Law. 3. The coherence of these words with the former, and they who would have these words not a confutation of the false glosses of the Scribes, do not acknowledge any coherence of these words with the former, your righteousnesse must exceed either what the Pharisees practice, or the Scribes teach, or else you shall not enter; to prove that he tels them here, and sets down their doctrine, and then what is the right, first what they teach, and then how we must exceed. 4. It is said, you have heard, not that you have read so, for their false glosses have told you this, not the text; if you reade you may reade otherwise, he doth not say, that they of old time writ so, but that you have heard that they of old time have said so. 5. If the meaning should be that they of old time had said so, and that the Old Testament had said so, then should all those things which our Saviour saith, That they had heard were said of them of old times, be found in some place of Scripture, but they are found in no place of Scripture; for neither are those words, He that kils shall be in danger of the judgement, nor those words, Thou shalt love thy neighbour and hate thine enemy, found in this sense, though in other words, but the contrary for sense; Thou shalt not kill, is the righteonsnesse of the Pharisees and of the Scribes, but now our Saviour sets down how we ought to exceed them, if ever we will hope to enter into the kingdom of heaven, for so it follows.

But I say unto you, That whosoever is angry] Murther hath ge­nerally these things preceding, 1. The inward motion of an­ger. 2. Contumelious and approbrious words, and after blows, and so murther: our Saviour stops the spring from whence mur­der [Page 64]flows, to wit, anger; to shew us that as in this, and so in all other sins the beginnings are to be prevented or resisted, nay not only the beginnings of sinne, which have the nature of sin, and dister but in degree from the highest act, as anger differs but in degree from murder, it is of the same kinde, but the occa­sions of sinne which are not formally, but only occasionally sin­full, and therefore one is not bound alwayes to avoid the occasi­ons of sinne, but alwayes the beginnings of sinne. From this we may learn, That the very first motions of sinne are sinne, and deserve eternal death; for though anger never breaks forth in gestures, words, much lesse in actions, it makes one guilty before God, and liable to judgement. Further, that we ought to look not only to our actions but to our words, nay to our ve­ry gestures, nay further of our thoughts. Further, It is good to take such places of Scripture as these which are very plain and concern actions of ordinary occurrence, which children may ea­sily take notice of, and teach them our children, as for example, teach our children, Whosoever cals his brother fool is in danger of hell sire. Again, Love your enemies, pray for them that curse you. All liars shall have their portion in that lake which burneth with sire and brim­stone, Revel. 21.8. and otherplaces of the like nature.

If you shall say, 1. But why did not God (since the calling fool; and the saying Racha, deserved so heavy punishments) appoint such punishments in his Law to be inflicted by men? The rea­son doubtlesse was his mercy, he would not lay in this world heavy punishments as their sins deserved. 2. Or it was, that because the punishments had they been as great as the sin deser­ved, men would have accounted God cruel. Or, 3. God would have men punish the offences done against them, no more then proportionably to the damage they suffer, as for the offence as it reflects upon him (in which respect only it deserves so hea­vy a punishment, as our Saviour there mentions) he will reserve the punishment of that to the last day, and to himself.

2. Thy brother, that is, every one, any one, for as every one is our neighbour, so every one is our brother, though in the Scripture phrase every one is not to be called a brother, as you may plainly collect 1 Cor. 5.9. If any one that is called a brother is so and so, &c. 3. It is said, that we should not be angry with our brother, not barely whosoever is angry, for his being our brother should be a motive to raise in us love or pity.

Without a cause] It seems there may be just cause for one to be angry, and to be angry with ones brother; none so near but [Page 65]upon some cases, we may be angry with them. 2. Indeed these words are not to be found in some copies.

Is liable to judgement] This translation of ours is not full, for [...] is more then in danger, for the proper signification is lia­ble, and indeed [...] with a Genitive case signifies guilty of a fault, with a Dative case it signifies liable to punishment, or he [...]s bound to answer it in such a Court, for to be punisht with the punishment due to it; for the Court is put for the punishment of the Court, for the judgement is a Court. 2. Three Courts the Jews had for criminal causes, the first was that for which is here called the Judgement, which consisted of three men, who judged of the causes brought into that Court, and they were called by a name which signifies three men, in those Courts on­ly those matters which were manifest were judged of, and the punishments were set down by their Law, and not left to their liberty to alter them any way, yet divers of the punishments were capital; the second and third Court were called by the Jews Sanedrim, the lesser of these Sanedrims were in every City, and it consisted of twenty three, who judged of several causes which were not so manifest as to be judged of in the Court of the three men, and the punishments of that Court, as also of the other Sanedrim, were arbitrary, not determined by the Law, but arbitrary left to them to determine; the second and greater Sanedrim consisted of seventy two, it was kept at Jerusalem, and the weightiest matters were there determined of, and of this Sa­nedrim our Saviour may seem to speak. 3. Raca is a word that signifies nothing, but is an interjection of scorn and deriding, so that all manner of carriages and gestures, and pronunciation that show ones scorn or contempt of him to whom we speak, is included in this word. 3. In words, for Raca is in gestures, and the manner of pronouncing; but here our Saviour comes to words themselves, and he useth this word, Thou fool; 1. Ei­ther because it is, or haply was the commonest term of disgrace among the Jews. 2. Or because it is the most opprobrious word that may be, for it unmans one, for it makes him to be void of the use of reason, which is the essential property and prerogative of man. 4. The word here to signifie hell, literal­ly signifies the valley of Hinnon, a place which resembled hell, 1. Because of the hideous noise an [...] [...]cries of those poor chil­dren, that were burnt alive there to Moloch, and afterwards for the filthinesse of the place and the continual fire that was kept there, for all the rubbish and noisome things of the City were [Page 66]burnt there, and for that end there was a continual fire kept there.

Therefore if thou] Now lest any one should think, that though he hath done an injury to his brother, that by offering Sacrifice it would be expiated; our Saviour adds, Therefore if thy brother hath ought against thee, before he shewed how he to whom the injury is done, ought to carry himself; now he shews what he that doth the injury is to do; But suppose one hath been angry with ones brother, and hath fallen out with him, and hath done those things which are here forbidden, the way is then not to delay, but immediately to go and be reconciled to him, and if thou shalt bring any excuse of businesse, so that thou canst not go for the present, it is no excuse; for put the case as high as may be, suppose thou art as it were about Gods businesse thou comest to offer Sacrifice, not onely intendest, but hast brought thy gift to the very Altar, thou maist not stay while thy gift is offered, but go first and be reconciled. 2. If the gift be brought to thee, that is, if thou art the Priest, whose office it is to offer the Sacrifices that are brought to the Altar, thou mayest not go thy wayes, and leave the gift before the Altar, though he that brought the gift is bound to go and be first re­conciled to his brother that hath ought against him. 3. You may learn two excellent and concerning truths, 1. That one, when he is in danger of hell, ought not to defer one moment before one make ones peace w [...]th God, and get out of danger. 2. That except one is, or strive to be reconciled to him whom one hath wronged, Sacrifice may be offered afterwards and acce­pted, but not before.

And there remembrest] There one ought to examine ones self, and so it is likely one shall remember, but this is put as I have said, rather to put the case more home. 2. If thy brother hath ought against thee, and thou dost not know it, nor canst re­member any such thing, thou art not bound to enquire. 3. It seems that is one main point of which we ought to remember our selves, what we have done against our bro­ther.

That thy brother hath ought against thee] If thou hast ought against thy brother, thou art not bound to leave thy gift and go and be reconciled to him, for thou mayest and oughtest to forgive him, which thou mayest do without going to him. 2. It is not said, If thou hast done any thing against him; for if thou shouldest be angry with thy brother in thy heart, thou wert not bound to confesse this fault to him, but if he have ought against thee, thou must go and be reconciled; for recon­ciled shews and supposeth some former and known differences. 3. It seems that though thou hast not done him any real injury, though thou hast only called him fool, yet that is a sufficient cause to cause thee to leave thy gift, for so is plainly intimated by the word, [therefore] which refers to the words before, to wit, thy calling thy brother fool. 4. Though he had or might have something against thee, is not the thing, but if he hath. 5. I suppose that though thy brother hath some thing against thee, for which thou hast oftentimes striven to be reconciled, and he would not, thou art in that case free, and art not bound at that time to leave thy gift before. 6. Whether justly or un­justly; for if he have ought against thee justly, then in justice to him, and charity to thine own soul, thou oughtest to give satisfaction: and if unjustly and without a cause, then in chari­ty to him thou oughtest to be reconciled, for all the while he is angry with thee without a cause (and likely to speak evil of thee) he is in danger, nay he is absolutely bound over to hell, and is in a damnable condition.

Leave thy gift] For thy deferring thine offering, thy gift, there will not so much harm come as by the deferring thy recon­ciliation; for God will not be more unwilling to accept thine offering afterward, then he was then, but by delaying thy re­conciliation, thy brother will be more hard to be reconciled, for anger in time grows to hatred. [...]. Thou art not to carry it a­way with thee, and not offer it at all, for when once thou hast vowed or dedicated any thing to God, thou mayest not upon any case resume it, though in some cases thou mayest not for the present, and here in this verse, and though it [Page 68]may sall ont it may never be offered.

Go thy wayes] 1. You must not say, Let him come to me, I will not goe to him, for Christ bids thee go; and if thou art under Christ, as the Centurions servants did, when he bids thee go, thou wilt go, and by going thou becomest reconciled to God; and whether thy brothers good will, and love be worth the having or no, doubtlesse Gods is.

First] See 1. The goodnesse of God, he would rather have some part of his service deferred, then that a sinner should not be converted, nay then that his conversion should be delayed. 2. Though the duties of the first Table are to be preferred be­fore those of the second, Caeteris paribas, yet charity to ones bro­ther is to be preferred before the performance of the ceremonial Law.

Be reconciled] That is, do what in thee lies to be reconci­led, for thou oughtest to be in charity with him, and take the best wayes thou canst to be reconciled to him, and if he will not after thy earnest endeavours, then thou, as I suppose, art free.

To thy brother] 1. The meaning is not, Be thou friends with him, but get him to be friends with thee, for thou mayest be friends with him, and fully forgive him, without going to him or stirring from the place where thou art; so that Christ needed not to bid thee go thy wayes for that. 2. Before it is said, If thou remembrest that thy brother hath ought against thee, not thou against him; the word Brother is a motive to him to be reconciled to thee, for so Abraham useth it to Lot, and to thee, to go and use all good means to appease his anger; for if thou when thou seest thy brothers Ox or Asse fallen into a pit, thou must pull him out, much more when thou seest thy brother hath done any thing which makes him in a damnable condition, thou shouldest do what thou canst to deliver him; and if he is angry with thee without a cause, he hath done so; vers. 22. and if he be angry with thee without a cause, thou slandest most in need of motives to perswade thee to seek reconcillation.

Then come, &c.] 1. For thou art not to be reconciled in stead of offering thy gift, but before; nor will God have thine offer­ing in this case omitted, but deferred. 2. You may not omit, no nor for any worldly businesse defer the offering, thy gift in thy full strength before thy strength fails thee, for every holy duty strengthens the grace that is in thee, and inables thee to perform another better. 4. It is not said upon the Altar, for [Page 69]that belongs to the Priest, thou maist leave thy gift before the Altar, but thou maist not offer it upon the Altar, and the Priest may not offer it before thou comest. 6. By any injury or wrong thou dost thy brother thou dost offend two, him and God, and therefore thou hast two to be reconciled unto, thy brother, to whom thou art to go to be reconciled unto him, and God thou art to reconcile by thy sacrifice, but first thou art to reconcile thy self to thy brother, for he will not refuse thy reconciliati­on because thou art not reconciled to God, but God will refuse thee for thy not indeavouring to be reconciled to thy brother.

Agree with thine adversary] Concerning our friends, while there is no difference betwixt us, there needs no instruction, the Publicans not only will tell you what to do, but by their exam­ple they teach you, they do what is to be done in this case, they love their friends, but that wherein they transgresse both in their life and doctrine, is concerning three sorts of persons, a friend that is fallen out with thee, an adversary that sues thee, and an enemy that hates thee; be reconciled to thy brother, lest he be­come thine adversary, agree with thine adversary lest he become thine enemy, and love thine enemy, that he may become thy friend. 2. An adversary is a person of a middle nature between a friend and an enemy, for an offended friend becomes an ad­versary, and an offended adversary becomes thine enemy; and an adversary and an enemy differ. First, an adversary his end is, 1. To recover his own to do himself good, but an enemies aim is to do thee hurt. 2. An adversary makes the Law his rule, and the Law his judge, but thine enemy makes his ma­lice his rule, and himself the judge. 3. Thine adversary is far easier to be made thy friend, divers times a small part of thine estate will serve, but thine enemy will not be satisfied but with thy ruine; therefore our Saviour doth not bid thee be reconci­led to thine enemy, for thine enemies are generally implacable, and whosoever is ones enemy, was first onely an offended bro­ther, or an adversary, and thou hast or shouldst have striven to [Page 70]be reconciled before; but all that our Saviour requires in that case, is to pray, blesse, love. 3. Agree, that is, indeavour to agree, for it is not alwaies in our power to agree, as it is not alwaies in our power to be reconciled. 4. Do not say, He hath done me wrong, and sues me unjustly, let him come and agree with me, but our Saviour bids thee agree with him; for indeed Christ bids thee, and God commands thee, to do no more then he hath done himself, for so saith Paul, Rom 5.10. 5. Or at least thou art bound not to bear any evil will, but to be [...]. 6. Not with Gods adversary, thou art not bound to agree with him, if any one shall persecute thee for righteousnesse sake, though thou knowest he will deliver thee to the Judge, and the Judge to the Officer, and they cast thee into prison, yet thou art bound to be [...], to bear him no ill will, but to pray for him, as you have it in this Chapter. 7. The adversary, as I suppose here meant, is one that sues thee for debt, for there are but two things for which we sue, injuries, debts; if thou hast injured thy brother, the former advice is proper, If thou remem­brest that thy brother hath ought against thee, go thy wayes, and be reconciled unto him; if he sues thee for debt, Make an agreement with him, is more proper then Be reconciled, for oft times one may sue thee, who is not at all fallen out with thee. Again, that here is meant one that sues thee for debt, appears by this, that it is said, Thou shalt not come out thence, before thou hast paid the uttermost farthing. 8. Some will not have this saying to be meant at all literally, but, That we having by our sins made God our adversary, we ought quickly, while we live, before death come, to agree with him, lest, &c. the rest of the allu­sion is easily made up; they say that it is not convenient that Christ would descend so low, as to give directions against the remporal damages which come by Law-suits: Yet I conceive that it may be meant literally, 1. Because else the words can have no coherence with the former, or if that were made by invention of wit and learning, what but may be made to co­here to any thing? yet surely their reason doth not hold, for Christ speaks of lower things then of the mischiefs that come by going to Law; for where he speaks of upper rooms, he tels them, and bid [...] them take the lowest room; not that Christ intended to teach man how to be honoured by men, which he in other places blames, but to shew them how absurd they are, and how contrary waies they take for the accomplishing of the ends they aim at, for if the world be honoured, they should do [Page 71]quite contrary to what they did; so here he shews, that the vain hopes of prevailing in the suit should not make us go on in our suit, but agree, &c. lest, that is, he may prevail so, as to deli­ver thee to the Judge, the Judge may, &c. 9. Do not say he will and doth demand too much, 1. Consider, thou maist lose the cause, be the cause never so just, for bribes and other things may carry the cause against justice. 2. The charges of the suit will haply be more then the terms he proposeth for a­greement. 3. The vexations and troubles of the suit are very considerable. 4. The time thou spendest is very precious, thou maist spend it far better. 5. The sins of uncharitablenesse of thee towards him, and of him towards thee, are of the greatest moment, which haply thou dost least consider. 10. I shall not exclude the other interpretation which is made, more likely to be the meaning of the words, because our Saviour saith, Verily I say unto thee, thou shalt not come out, &c. for our Saviour doth not so earnestly affirm any thing, which doth not concern things greater then earthly things are, and indeed that which doth make me incline to that interpretation, not onely as one, but as the onely interpretation, is, that whatsoever our Saviour so earnestly affirms, is universally and in every particular true; whereas it is not in every particular true, that every one who hath not agreed with their adversary, but hath been cast into prison, hath been made to pay the uttermost farthing; and it holds true of every one that is cast into hell, therefore now of the words in that sense. 11. We are wished to agree with him, for there is no question but he will agree with us, for he wisheth us to agree with him, and we do not use to wish any to agree with us, if we are unwilling to agree with him. 12. No sin­ner doth agree with God, not in his opinions, for he cals evil good, and good evil, truth falshood, and falshood truth; nor in his actions, for he doth that which is contrary to his law, which is his will, and surely that which agrees not with that straight rule, must needs be crooked. 13. Thou seest thou art to expect from God a legal proceeding, he is thine adversary, not thine enemy. If you shall say that it is all one to have an arbitrary government, as for him that governs to make the laws whereby he governs, I answer, 1. That it is not, for if there are laws to rule us, and he that rules will observe them, then one knows what to do to avoid punishment, whereas if the Go­vernment were purely arbitrary, then no man knows what he is to do or suffer, if there are no laws that set it down. If you [Page 72]shall say that all Gods Laws, as all his Works, are made for the advancement of his own glory and prerogative, I answer, That God creating all things so, making all his Laws so, that his great Name, that is, his Attributes, may be known and mag­nified, as all his works are created; so that his goodnesse to the creature is more apparent then any other of his Attributes, and as Gods wisdome in the works of the creation is wholly im­ployed, his power in creating every part of every creature, so that it may be most for the profit of the creatures, and every creature so, that it may best serve for the use of the whole crea­tion: so he hath made his Laws so, that they may be for the greatest behoof of man, for God seeks the glory of his good­nesse, and would have his goodnesse magnified as much, if not more then his power or wisdome; therefore he doth not mag­nifie his power onely, but to those that first have despised his goodnesse. If a King did account the liberty, welfare and pro­sperity of his Subjects his greatest honour, if this King were wiser then all his Subjects, an arbitrary Government were ab­solutely best for the people, and that none should make Laws but the King; thus it is with God.

Quickly whiles thou art in the way] 1. We must not delay for these reasons, 1. Because if thou dost not do it now, thou maist never do, for it must be done whiles thou art in the way, and thou dost not know how soon thou maist be at thy journeys end, how soon thy life may come to an end. 2. Because it so much concerns thee, if thou dost not agree thou shalt be deliver­ed to the Judge, and the Judge will deliver thee, &c. 2. Ob­serve that thy life is very short or very uncertain to be long, for else it should not be said, quickly while thou art in the way, if we were sure to be a long time in the way. 3. It seems that there is no agreement but while we are in the way, for the reason im­plied is, that if we do not quickly, we may be past our being travailers, and if so, then no agreement will be accepted, and so it follows, he then will deliver thee to the Judge, &c. Thou shalt not come forth till thou hast, &c.

Ʋntil thou hast paid] The Papists do vainly go about to prove Purgatory by this place, for until doth not alwaies signifie that at such a time such a thing shall come to passe, but it is used onely to exclude the time before, not affirm or deny any thing to come; so 1 Sam. 15. ult. Mat. 1.25.

Ye have heard, &c.] See what hath been said of these words upon the 21 Verse.

Thou shalt not commit adultery] Generally in the Command­ments the greatest sin of the kinde is forbidden, as not anger but murder, not defrauding but theft, not fornication but adul­tery, which they observing haply in some Commandments, and in others even the lowest degree of the sin forbidden, as in the third Commandment and the second, or for some other reasons, thought that no acts of sin lower then those specified and men­tioned in the letter of the Law, were sins, or at least not inclu­ded and forbidden by the Law. 2. The words are to be taken exclusively, as if our Saviour should have said, the Scribes teach you that the meaning of these words, Thou shalt not commit adul­tery, reach no further then to the forbidding the outward act of adultery, and they taught you that the words meant no more. 3. Concerning the words themselves, of the Commandment, I shall not speak any thing more then as it hath reference to the words following, for our Saviour doth bring it in, only to give a rise to his ensuing discourse.

But I say unto you] Not in opposition to the Old Testament, but to the false glosse of Scribes, for in places of the Old Testa­ment, [Page 74]the looking upon a woman to lust after her is forbidden, if not by precept, by the example of Job 31.16. and not onely example but the expresse words of Scripture doth impute adulte­ry to the eyes; so Prov. 23.33. Ezek. 6.9. & 23.16. for the farther observations from these words, see v. 22.

Who so looketh upon a woman] Two things there were haply that the Scribes and Pharisees mainly erred in, in their glosse upon these words, 1. They haply expound the words onely of adultery, and excluded fornication from being by this Law for­bidden, for it appears by their writings that for any one to abuse a captive taken in warre was accounted lawful. Or, 2. They thought that only the outward act of adultery was adultery; if you shall say, How could they not condemn the desire of ano­thers wife, since the very Law condemns it in the tenth Com­mandment? I answer, that you must understand that their de­siring their neighbours wife was, when any one desired that his neighbours wife should be their wife, as their desiring their neighbours servant, was to have him to be their servant, and upon this their desiring the woman, she was willing and would so carry her self, that her husband should give her a bill of di­vorce, and then he that before desired her, married her, and thought it lawfull, which our Saviour before he leaveth the pro­secution of this point condemns for adultery, for he immediate­ly after this treats of divorce, for by that he farther explains and confirms this matter. Now haply the Scribes and Pharisees did only expound the tenth Commandment to be meant of desiring another mans wife from him. Or, 2. If they did account it a sinne, they accounted it not so great a sinne as to judge it adultery, for they haply did not think adultery could be com­mitted with the heart; our Saviour chiefly seems to convince them of their errour in thinking that only the outward act, not the desire of adultery, is adultery, as may appear by the word lust after. 3. Looketh, not only looking, but all other unchaste carriages, speech or actions are forbidden much more, for to look upon a woman is the lowest degree or act. 4. A woman it may be taken two wayes, either to shew the Sex, and so it is opposed to man, and the sense then is against the first errour condemning onely adultery, not fornication; for if you take the word thus, it runs thus, You think that only the abusing of another mans wife is forbidden, but I say, that who so looketh up­on a woman, let her be married or unmarried, the Sex makes one guilty. Or, 2. It may be taken for the state or condition of [Page 75]the person so lusted after, and indeed the Greek word signifies woman, as woman is opposed to maid, and then the emphasis is to be placed in looketh to lust, condemning not onely the act but the desire. 3. Not only one who lives with her husband, but one that is divorced is meant, for whosoever cannot lawfully be married, cannot lawfully be desired, but a woman that is di­vorced cannot lawfully be married, v. 33.

To lust after her] 1. Else to look upon her is no sinne. 2. To look upon a woman to lust after her, may be taken in a double sense, 1. He that looketh and his looking ends in lusting, or he looks whiles at last he lusteth. Or, 2. When the end or intent of his looking is to enflame his lust, the former way, his looking is not sinfull, or at least not at first, untill it hath produced that evil effect, but the second way, the very looking it self is sinfull, at first, since it is done to so wicked an end.

Hath committed adultery with her already in his heart.] 1. It is not said he will commit, for his looking on her, and the lusting after her, may and is likely to be the occasion of the commissi­on of corporal adultery, but it is the very commission of adul­tery before God, and this adultery of the heart differs from cor­poral adultery, 1. It may be committed the woman being un­willing. 2. It may be committed alone. 3. It brings no guilt upon the woman with whom one commits it. 4. It is not so bad, for though it be the same kinde of sinne, to wit, adultery, yet it is not the same degree of sinne. 2. So you see the answer to an Objection, to wit, If to desire a woman be adultery, then as good commit corporal adultery; no, for corporal adultery, though it be the same kinde, yet not the same but an higher a­dultery. 2. Though corporal adultery were a lesse sinne, yet since it is impossible to commit corporal; but he must commit mental too, but not contrary, doubtlesse to commit corporal is worse to commit mental: though four be more then two, yet four and two be more then four alone, he that should say, Since he that breaks one Commandment is guilty of all, therefore I had as good break all, single, one by one, as one only: No, for he that breaks one Commandment singly, breaks all the Com­mandments but once; but he that breaks all the Commandments singly one by one, breaks all ten times. 3. He that commits cor­poral adultery makes himself guilty of her sinne with whom he commits adultery. 3. It is not said, they have committed a­dultery, or that she hath committed adultery with him, but he [Page 76]with her; for though in some cases, as if a woman by her appa­rel or gesture carries and dresseth her self so loosly and lascivious­ly, as may give just cause of such unlawfull desires, she is guil­ty of his sinne, and if she doth it to that end she commits adul­tery with him in her heart, but if he lust after her he alwayes commits adultery with her. 4. Before the Scribes did erre in the punishment due to sins, here in the very nature of the sinne: there they thought the punishment due to sins lesse then indeed it was, here they think the sinne lesse. 5. You will say, Why did not the Law forbid looking upon a woman to lust after her, but forbids committing adultery? 1. Might it not be because that would be too strict for them to bear away at that time, therefore he puts a word that might and would very well include, but did not plainly expresse so much: and if you shall say, Why did he give the Commandments of the first Table in such high and strict terms, forbidding the lowest, or very near the lowest sins of the several kindes, as in the second and third Command­ments? Was it not because they could better bear strict Com­mandments in the worship of God, because they were used to a kinde of nicenesse or extremity (if I may so call it) in religi­on or piety, for they were very superstitious, and superstition is to piety, as fondnesse is to love, though irregular, yet somewhat extream. Our Saviour therefore instanceth there in the punish­ment, not in the sinne. 6. If you shall farther ask, Why our Saviour instanceth here in the sinne, and doth not here set down the punishment? I answer, that our Saviour doth set down the punishment, it is fully intimated in those words following, It is better that one member should perish, then that thy whole body should be cast into hell; as if he should say, If thou committest adultery, thy whole body must be cast into hell.

And] 1. It is not said only, If, but And if, to give the more strength to these words, for saying thus, it is as if he should say, And I say unto you, if thy right eye, &c. 2. Haply the Scribes and Pharisees were not strict enough in preaching [Page 77]against the avoiding the occasions and temptations to sinne, and therefore he saith, And if thy, &c.

If thy right eye] 1. Every man haply is not guilty of looking upon a woman to lust after her, therefore it may be our Saviour saith, If] not when thy right eye, &c. 2. This is brought to answer a tacit Objection or Question that might be made, What shall I do if a woman come by, must I wink? Wink! I, not only close thine eyes, but pull them out; if thou canst not otherwise be free from adultery, therefore he adds these words here, If thy right eye, &c. 3. The reason why our Saviour in­stanceth in the eye and the hand, and no more, it may be, be­cause it seems sufficient to instance in one organ of sense, and in one of action, for of those do all the outward and not vital parts of the body consist. 4. The reason why he instanceth in that sense, and in the hand rather then the foot, may be, 1. Be­cause that is the sense, and the other the member of the body, which are instruments and occasions of making us guilty of the sinne above specified, such wayes, that the Scribes did not teach. 2. Because the eye and the hand are the dearest, and chiefest of all the members of the body, the one for knowledge, and the other for action, the eye the chiefest of all the senses, for the absence of the object of sight, of light breeds terrour in us, for darknesse breeds a kinde of horrour, but silence the absence of sound is not at all dreadful. 2. The eye is the beautifullest part of the body, nay the very seat of beauty. Other excellen­cies might be given, but these belong to the businesse in hand, the hand also is of great excellency and great use, for it is pro­per only to man; and the reason why for a man to be born with­out any offensive or defensive weapons and naked without clothes, is better then to have both, as divers beasts have, is because God hath given man hands, whereby he may make use of what kinde of each he please, and as long as he please, so that neither may be when he hath no use of them a trouble to him, all kinde of handycraft trades, which are of all the most neces­sary for the world, were not possible to be performed without the hand, the hand therefore and the eyes are named, to shew that nothing ought to be so delightful, or so useful, but we ought to part with it for heaven, and the service of God. 5. But why should not the heart which is the part that commits adulte­ry to be pulled out, and cast from a man, but the eye which is the window that lets in the object that enticeth? I answer, 1. May it not be to shew that if occasions and temptations cea­sed, [Page 78]sinne would also cease, the fire will go out if you adde no more fewel to it? 2. To shew that we are not to lay violent hands upon our selves, and kill our selves, one may live without the eye and hand. Those things that are absolutely necessary unto life, must not be left, though there be occasions of sinning, though food and raiment should occasion us to sinne, we are not therefore to leave them off, for by hand and eye are meant such things as a man may live without, for neither of those two are vital parts, such as if we are deprived of we die. Or, 6 The Question may be, Whether a man may muti­late or dismember himself, pull out his eye, &c? I answer, 1. That if you take the words thus, they do not argue for muti­lation, to wit, if thine eye or hand offend thee, and there be no other way, then pull the one out, and cut the other off, but no man but may by Gods help so govern the eye and hand that they may not cause him to sinne, if it should be so that he could not, then cut it off, &c. 2. But for the Question farther, That our Saviour doth not mean it here, seems by this apparent, because the pulling out the right eye, &c. would do no good, for the left eye will see as much as the right, nay as much as both, and that which further seems against it, is that we have not the example of any Christian, who did pull out their eyes, or cut off their hand. 7. Thou mayest not if anothers right eye offend thee pull it out; if any womans beauty do entice thee to lust after her, thou mayest not deface her beauty, what is thine own thou mayest dispose of, to thine own best spiritual advantage, but not that which is another mans. 8. You may not wonder that thy servants, thy children rebell against thee, for the parts of thine own body rebell against thee, thy very eyes may be case­ments, and thine ears doors to let in thine enemies unto thy soul. 9. But why thy right eye? we see as much with one eye as with the other; nay indeed with one as with both? I answer, The right eye of the two is the most useful, and that apparently in warre, for most men being right-handed, impossible it is to take aim with ones left eye, shooting with the right hand, draw­ing the bow with the right hand, therefore 1 Sam. 11.2. Nahash would thrust out all the right eyes of the Gileadites, that they might be made unfit for ever fighting against him; for when the right eye is out, one can only shoot at a venture; of the usefulnesse of the right hand above the left, nothing need be said, it is so apparent. 10. But why doth our Saviour instance but in one eye, and in one hand; for, 1. Since he speaks but [Page 79]of one, as good speak of none, for one eye if not one hand will do as much harm as both. 2. It seems that if both should of­fend, one should pull out both, 1. Might it not be because it could not be said, cut them off (and from that expression there is a very good lesson to be learned, as shall be observed) for when one hand is off, one cannot ones self cut off the other? 2. Or was it for the same reason that Deuteronomy 13.6. it is not said Whosoever, but if thy brother the sonne of thy mother; for if one should reveal them and bring them to punishment, à fortiori, one should bring any one else to punishment; so if thou should cut off thy right hand, no question thy left, if that shall before or after offend thee. 3. It includes it in this case also, if thou hast but one eye, and that be thy right eye, and so but one hand, thou art to pull it out, and cut it off. 4. Or if thou art à for­tiori, to cut off thy left hand, after that be cut off, and thine other hand offend thee, and so it is all and in some respects bet­ter then if he had said both. 5. Or is it not to shew that for those things without, which we could not be without almost, an insupportable inconvenience would come on us, we are not bound to deprive our selves of them, but some way to take the best order to keep them from offending, but though the incon­venience be much that we suffer, we are to abide it rather then to keep what causeth us to offend, for to be deprived of both eyes or both hands, the mischief is almost insupportable, but to have but one of either is not nigh so much, for one eye will see as much almost as both, except in some cases, and the left hand will come to be as usefull as the right, and one may indifferently well shift with one hand. 11. If you shall say, How shall one know that ones right eye offends one? Doth not one look on a woman with both eyes and equally? The answer appears in the tenth observation.

Offend thee, or cause thee to offend] Scandal signifies the piece of wood on which the fowl or beast treads, the trap fals down, and so one fals into the snare: Hence whatsoever occasions one to do that by the doing of which we fall into sinne, is called a scandal, and it may be said to scandalize. 2. The translati­on is more proper thus, If thy right eye cause thee to offend, and so the same word is translated, 1 Cor. 8.13. 3. If any thing thou hast or dost doth offend thy brother, thou art bound very farre to take it away, but surely not so farre, as when it offends thee thy self: generally what one hath, offends ones self, and what one doth ones brother. 4. It is not meant if thy eye [Page 80]should ake, or if thou shouldst have any great pain in thine eyes, that one should pull it out, which the words seem more to import, being translated offend thee, then if it were cause thee to offend. 5. Not if it hath caused thee to offend, but if it still continues to cause thee to offend. 6. Nor are we bound, because we fear that our right eye may hereafter offend us to pull it out.

Pull it out] 1. It is not said, suffer it to be pulled out, but thou thy self must have an hand against any thing be it never so dear or near, if it cause thee to offend God, so you see Deutero­nomy 13.9. Thine hand shall first be upon him. 2. To shew thee, that those things which cause thee to offend must be abolished, for it is not Take care that thine eye offend thee no more: but 1. It is presently to be pulled out. 2. Utterly and wholly pul­led quite out, abolished, for so you may see Hezekias did with the brazen Serpent, he did not place it in some secret place for a while, and say, Though for the present it is idolized, hereafter it may be of good use, nor did he teach nor wish the Priests to teach the people the right use of the brazen Serpent, but he ut­terly destroyed it.

And cast it from thee] 1. The word signifies to cast away a thing with scorn. 2. It is not enough to abstain or leave ones sinne for the present, but one must renounce it for ever, one must so renounce it as never again to reassume it.

For it is profitable for thee that one of thy members should perish, and not that, &c.] 1. A lesse evil hath the nature of good in it. 2. That which is translated and not, should be lest, for it is an hebraism, and then the observation may be, That the very danger of hell is to be prevented with the real inconvenience of the losse of the eye or the hand.

And if thy right hand] What hath been said of the right eye, may be said of the hand.

It hath been said] There are three several expressions our Sa­viour useth in this Chapter, to wit, You have heard that it hath been said of them of old time, as before, and it hath been said as here, and you have heard that it hath been said, vers. 38. and surely there is a reason of our Saviours varying the phrase; now I shall set down the reasons, You have heard that it hath been said of those of old time: When our Saviour sayes so, he instanceth in murder, adultery, perjury, all breaches of the Moral Law, which the Patriarches before and after the floud observed, and they are said to be of old time which were before Moses, wherein divorce and the positive Law for the punishment of injuries, were not in force before the judicial Law was given. It hath been said, and ye have heard that it hath been said; the reason of that may be this; the matter of divorce in this verse concerning it, is that which our Saviour grants was said, Whosoever shall put away his wife, but the doctrine that the Scribes preached concerning divorce was farre more large, so that the practice of the Jews was farre more corrupt in the matter of marriage, then in any other thing, appears by the Polygamy of the Patriarchs, and the holiest men in the Old Testament, and by Gods indulging to them a sinne, to wit, divorce, for other causes besides adul­tery, and doubtlesse their doctrine was not lesse corrupt, so that in this point, they did not hear the Law in its true sense nor word, but farre more liberty was given, and the Septuagint in­deed is not, If he shall put her away, but he shall put her away, So it hath been said, Whosoever shall, &c. but you have not heard that it was so said, but he shall, not you have been taught that he shall put her away, as if he must put her away, whereas it is said indeed, If he shall put her away, and upon that suppositi­on gives directions what to do, viz. to give her a bill of divorce, the Law commands to give her a bill of divorce, if he puts her away, it doth not command him to put her away. In this verse, It hath been said, not you heard it hath been said, in vers. 30. It is said, and you have heard it hath been said; in the in­stance, vers. 43. You have heard it was said, but it was not so said.

Whosoever shall put away his wife, let him give her a bill of di­vorce] 1. As I have said, It is not a man shall put away, &c. but Whosoever shall put away, or if one shall, &c. 2. The reason why he was to give here a bill of divorce, was that she might not be punished as an adulteresse, if she married another man; for by the bill of divorce the husband gave free power to the woman to marry whom she would; This was the form, I have determi­ned freely, uncompelled by any, to dismisse, divorce and forsake thee, who hitherto hast been my wife, therefore I do dismisse, forsake, di­vorce and put thee away from me, that you may be at your own power, and that you may go whither soever you please; neither hath any one at any time forbidden me thus to do, and be thou therefore so dismissed, that it shall be lawfull for thee to marry whom thou pleasest. The reason why God permitted the Jews to be thus divorced from their wives, was for the hardnesse of their hearts, as Chap. 19. for else they would some way or other have made them away: to a­void murder, God permitted divorce: If you shall ask, Why might not a man put away his wife by word of mouth as well as by writing? I answer, 1. A writing was a more continuing and ready proof of her divorce then words, for they must be proved by witnesse, who also might in a short time die, and so the woman might come to be accused and put to death for adul­tery, for knowing another man. 2. To take away as much as might be the frequency and number of divorces, for writing is a more delibarate act, and requires more time to consider before he did it, in which time he might haply change his minde, and his anger might be appeased, for if the Heathens advise to say over the Alphabet, before one did any thing in ones anger, surely to write over more then so many letters as are in the Al­phabet might be thought a more likely time for ones displeasure to be laid, especially this was a better way for the composing strifes, if they did not write their bils of divorce themselves, but had them written by the Scribes, and so required longer time, and the Scribes did, or might often mediate for reconcilia­tion; moreover it being a publick act, one would be ashamed to divorce.

But I say unto you] 1. Before our blessed Saviour shewed in one case, to wit, of adulterous desires, one might be guilty of adultery; now he shews how that the very act of adultery was by them accounted lawfull, which was an adulterous marriage. 2. Christ doth here take away the wicked use of the permission of divorce, and that which fomented those unlawfull desires he spoke against before, for the great abuse they made of that Law was this, If a man desired another mans wife, because it was a sinne punished with death, he would take a way as he thought to avoid both sinne and punishment, and would if he could obtain her consent, perswade her to carry her self so to her husband as might occasion him to divorce her, and then he would marry her, and enjoy his unlawfull desires; our Saviour to stop the currant of this wickednesse, layes the sinne of adultery upon all three, upon the husband that divorceth, for causing, upon the woman and the man that marry for committing of adultery, and so that if the conscience of the sinne do touch any of the three, that wicked plot of getting another mans wife, might be frustra­ted. In the 19^th Chapter also he takes order for those who would that they might be free to marry another upon slight occa­sions, divorcee their wives, by shewing that he that did so com­mitted adultery.

Whosoever shall put away his wife except for fornication] It can­not haply be proved by this verse that one may put away ones wife for fornication or adultery, for all that can be proved, is, that he that doth, doth not cause her to commit adultery. 2. See how milde our Saviour is for fornication, before Deut. 22.21. she was to be put to death, for adultery after marriage our Savi­our doth intimate, that she should only be put away. 3. For­nication is here named not adultery, for that may be concluded à fortiori; if one may put away ones wife for being false before, much more for being so after marriage. 4. If you shall say, Why not for blasphemy, heresie, or some other notorious sinne, which are worse then adultery? I answer, It is not the hai­nousnesse of adultery, but the nature of the sinne that makes that [Page 84]a just cause of divorce, and not the other, for that sinne unties the very knot of Matrimony, and the other doth not.

Causeth her to commit adultery] She commits adultery not for­nication, because she, notwithstanding such divorce remains married. 2. To cause any one to commit adultery, or any other sinne, is evil, for else our Saviour would not have brought it as an argument against the Pharisees.

Again, ye have heard that it was said of those of old time] 1. Now he comes to the instances of the first kinde, to wit, of the Mo­ral Law, for the instance of divorce was spoken of by the way, because it belonged to the case of adultery. 2. This instance being of a matter which concerned neither the judicial nor the ceremonial Law, which were not from the beginning, but from Moses time; our Savour saith that the very Scribes and Phari­sees told them that this of perjury was a Law in the time of the Fathers.

Thou shalt not forswear thy self, but thou shalt] 1. There is no one place of Scripture that hath these very words, the nearest Levit. 19.3. Numb. 30.2. nor doth our Saviour say, that it is thus written. 2. Two kindes of oaths there are, Assertory and Pro­missory; in the first, one then forswears ones self, when one swears a thing that is false, though one think it to be true, if one swears positively, that it is so, for one ought not to swear, but what one knows to be true. 2. One forswears ones self, where one swears that which one thinks to be false, though it be true. 3. Therefore he doth in the highest degree and manner forswear himself, that swears that which he knows to be false. 2. There are Promissory Oaths, and then a man forswears himself, when he swears to do that which he knows he cannot, or that which he will not do, which he doth not intend to do when he swears, or what afterwards he will not do when he comes to perform what he promised with an Oath; this is one difference that in the Assertory oath, if he be not forsworn when he takes the Oath, he cannot be afterwards forsworn, but in a Promistory Oath, if when he swears, he knows he can, and [Page 85]intends to perform, he at that time forswears not himself, yet if afterwards when he comes to perform his promise, and doth not, he then become perjured. 3. But thou shalt, &c. by this se­cond clause it seems to restrain the words to be meant of a pro­missory Oath, for assertory Oaths are not to be performed. 4. It doth not necessarily restrain it to vows, though it be said that one ought to perform ones Oath to God, as if the former words were to be meant onely of such Oaths that one made to God, for even those promises that we make to men, if we binde them with an Oath, one may be said to perform them to God, for by an Oath one bindes ones self to God to perform what one promiseth to men, and therefore it is not said, Perform thy pro­mise but thine Oath to God; for the promise bindes one, and one performs those to men, but the Oath bindes one, and one performs that to God, as if one be bound to any Court to pay money to Orphans when they come of age, though then one payes the moneys to the Orphans not the Court, yet one may be said to perform ones Bond to the Court; by thine oath thou art bound to God to perform thy promise to men. 4. This may be a restraint to the former words, as thus, Thou shalt not, &c. If thou makest a promise, and takest an oath to perform it, thou must perform it, if it be such an oath as is not contrary to Gods Law; but such as may be performed to God as well as to men. 5. The largest sense of these words, is as if the Scribes and Pharisees only thought that perjury, and that in ones vows one made to God (for so the place in Numb. 30.2. speaks onely of such) was forbidden, but for assertory and promistory oaths to man, the matter was not great, whether one forswear ones self, though this seems to be too large a sense, and larger then the Scribes ever taught; the next is that to forswear was forbid­den, but not to swear: Or lastly, that forswearing and swear­ing were forbidden, but neither, especially this later, except one did swear by God, indeed one doth not reade expresly, that swearing by any but God, or false god is forbibben in the Old Testament; that place that doth forbid it most clearly is Deut. 6.43. & 10.20. and indeed it doth fully prove, that one should not swear by the creature; for the reason brought is, because he is thy praise and thy God: so then one ought not to swear by that which is not ones praise, and ones God, that they held it unlawfull to swear by the gold of the Temple, and the gift upon the Altar, Matth. 23.18. was for a particular reason, as may appear in his proper place; as if they should say, when you swear [Page 86]by God, then you are bound to perform your oaths, for the oaths that are not by God, that is in which the name of God is not mentioned, or some way included, doubtlesse by vertue of that oath one is not bound to God to perform ones promises or ones oath (for one is bound by ones oath to him by whom one swears) and so by consequence one could not perform ones oath to God, except one swear by his name, and prophaned not that, though one swore by the creature, by heaven or earth, or the Temple, or the Altar, it was nothing, for they did not hold that by swearing by heaven one sware by him that sits there­on, Matth. 23.22.

But let your communication] There is the third limitation wherein oaths are not lawful, in common and ordinary com­munication [Page 90]or discourse oaths are not lawfull. 2. There may be something in that word, your, that a Christian ought to be of such veracity, that their yea or nay ought to be as strong an affirmation as others oaths, and they ought as much to abhor a lye as others do perjury.

Yea, yea: nay, nay] 1. To give a reason why yea, yea, in the order should be before nay, nay, I suppose 1. Would rather be curious then edifying, as to say, that affirmation in nature is before negation, or that one should if one could, rather geant what is requested, then deny; but it could hardly be thought the intention of our Saviour in these words, to intimate that duty to us in the order of the words. 2. But for the iteration of both words there may be said something more pertinent. 1. It may be to shew that we may use strong asseverations, though we may not swear, for by doubling of it, ones asseveration grows stron­ger. 2. To shew that he that requires a promise, or ones wit­nesse in any thing, should propose it without an oath, as well as the other that promiseth or testifies should not do either by way of an oath; for as among the Romaus their way of stipulation was not by way of an oath, but by repeating the same word that was proposed to them, to wit, facies, faciam, dabis, dabo, so these in all their bargains and promises should be, yea, yea: nay, nay. 3. That their yea in word should be yea in deed, they should speak what was true, and the yea of their mouth should be yea of their heart, they should speak what they think, and the yea of their mouth should be the yea of their work, that they should perform what they promise, in one or all which sen­ses S^t James 5.12. may be taken, and thought to intend, when he saith, Let your yea be yea, and your nay nay. 3. Or may the meaning be, that Christians ought not to be crafty and double­dealing, nor cunning, but speak openly and plainly, and not to use equivocations?

For whatsoever is more then these cometh of evil] 1. Not what­soever is more, that is, whatsoever words we use more in our communication, as if we ought to speak no more then may serve to answer the Questions which are asked us, but our asseverati­ons ought not to be expressed with oaths, but onely in these words, or some equivalent to them. 2. Is more then these, the word properly signifies excellent; so then since all protestations, oaths, execrations, &c. do exceed or excell a bare asseveration, they are here forbidden. 3. Cometh, the Greek is, Is of evil, but the sense is well expressed by cometh, for the sense is, that it [Page 91]proceeds from evil that we use more words, whether they be oaths, or stronger asseverations then yea or nay. 4. The words are not, that to use more as in any case to swear is evil, but cometh of evil. 5. It may be said to come of evil two wayes, 1. From the evil one, from the devil, for so he is often called in the Scripture, and it may be said to come from him, because he tempts one to the sinne of swearing, or because he it was that tempted Adam, and so being the cause of his sinne, and his sinne being the cause of ours. 2. Or the sense may be, that all oaths, and vehement protestations either proceed from our rash­nesse, if we may be believed without them, for then they are vain; or they are caused by the incredulity of those to whom we make them, and their want of charity, if they suspect our vera­city unjustly; or from evil in us if we have given them just cause to distrust us, or from evil, that is, it comes from the general falshood of men; for as he that is a liar is not believed when he tels the truth, so there being so many deceitfull men, makes that honest men are not believed. 6. It is not said, that whatsoever other expression, but whatsoever stronger asseveration, for so the words as I have shewed signifies, for we may use any other word that is not a stronger asseveration, as the Romans in their stipulations might use their dabo, or faciam, as innocently as to say yea.

You have heard that it was said, An eye for an eye] 1. It is not said, that it was said of old, for this being part of the judicial Law, and not of the moral Law, it was not said of old, for that an offence should be punished is not moral, for then one should sinne, if one should forgive it, much lesse is it moral, that such a kinde, or so much punishment should be inflicted, for some Nations a lesse punishment will deterre, and some a punishment in their fame, some a gracefull punishment, some others mulcts and fines, and punishments generally are either for the satisfa­ction of the party offended, or for the amendment of the party offending, which alters according to the several conditions of men. 2. If any one should ask, whether we are bound to have that Law in force, that before would satisfie? 3. The reason why the Law instanceth in an eye and a tooth, is because those are the parts of the body which are most commonly lost in quar­relling. [Page 92]4. This Law had not hold if a master should strike out the eye or tooth of his servant, but in stead of it he was to be set free. 5. The false glosses that are supposed, that the Scribes by their doctrine, and the Pharisees by their practice did put upon the Law, were, either that they thought that if they did take revenge themselves, so it did not exceed that which the Law set down, An eye for an eye, it was lawfull, which seems to be the meaning of our Saviours words following, Resist not evil, Do not you your selves take vengeance; and indeed the reason of Gods enjoyning and appointing Magistrates to punish, and not giving every man leave to revenge his own quarrel, are very pro­fitable, for the hindering injustice yea and revenge also; for first if one should have power to be judge in ones own cause, one should be partial and revenge too much. 2. The revenge one hath legally, one hath time to deliberate, for it cannot be so speedily had, as if one should do ones self justice upon the recei­ving of the injury. 2. And it is some trouble and charges to prosecute, and then it is a question, Whether one shall have ju­stice, so that either when one hath time for ones anger to cool, one shall not desire, or if one doth desire, either the trouble or charges, or uncertainty of prevailing, or all may deterre one from seeking revenge, none of which, or not all, or in not so high a degree, do happen in private revenge. 2. Or that if the Magistrate would, or did not do them justice, that then they might take it themselves. 3. Or which seems the main errour of theirs, that our Saviour here speaks against, they thought it no sinne at all in them, to urge and take the full penalty of the Law for any injury that was offered them.

But I say unto you, that ye resist not evil] 1. Our Saviour doth not abolish the judicial Law, but rather shews that some part of it did not oblige private men, for he doth not forbid the Ma­gistrate to punish evil, but private men not to resist it, and to be so farre from seeking private revenge, that even in ones own defence one might not do any violence to others. 2. Though doubtlesse one may flee from, and defend ones self from evil, so [Page 93]one doth not offend others; for our Saviour bids us, and he himself and the Apostles did flee from one City to another when they were persecuted. 3. Nor as farre as I can understand doth this prove warre to be unlawfull; for S^t John Baptist when the souldiers came to him, did not forbid them their profession, nor any of the Centurions that were converted left their callings, and divers Christians in the primitive Church were souldiers; and Moses, though he was the meekest man in suffering any in­jury, yet for the defence of another he slew the Aegyptian, Heb. 11.34. Thus farre I do not know how any reasonably can deny a Christian may go, he may flee or defend himself, or by holding his hands, or any such way deprive him of power to do him harm; so that by doing so he doth him no other harm, then to take away his power to do him a mischief, supposing him to whom he doth thus to be a private man. 4. Evil may be taken two wayes, either really or personally, and if one should take it here personally, the words following, and the word in the ori­ginal translated resist, do seem to approve it.

But whosoever shall smite thee on the right cheek] This may be said by our Saviour to answer an objection, or at least it may answer an objection, which generally people make against suf­fering injuries and not revenging, that the suffering of one in­jury is but to invite another; well, though by taking one blow on the cheek, and to make no resistance were upon the point all one, as if one should offer the other cheek, yet you must rather, if one must be done, turn the other cheek, then to strike again, for that the meaning is, that one should be willing rather to suf­fer two injuries then do one, or once to revenge, or at least that the words are not to be understood litterally, is apparent by the carriage of our Saviour and S^t Paul, who when they were struc­ken on the cheek did not offer the other, but complained of the injury, though neither of them did revenge, though our Savi­our could, and so have stopped the following injuries that were done him. 2. You are to suffer injuries patiently, and not re­venge them, though never so vile a fellow shall offer them, and the quality of the person should not cause thee to revenge, for it is, Whosoever shall smite, though for those that are under ones government, as children, servants, one may punish, but not by way of revenge to strike them again.

On the right check] Some have made the observation of that, that though one knows that if one doth not strike again, one shall not only suffer a second but a worse injury, yet one must not re­venge, [Page 94]for he that strikes thee on the right cheek must strike thee with his left hand, and so not with so much strength, as as when he shall strike thee upon the other with his right hand.

And if any will sue thee at the Law, &c.] Now our Saviour comes to speak of those injuries that were done under pretence of Law: For, 2. There is some difference between Luk. 6.29. Luke speaks of an outward violence, and Matthew of a legal vio­lence, therefore the words [...] and [...] are transposed in Luke, because in outward violence the first thing that we are spoiled off is our garment. 3. The words that we translate Coat, is in the original [...], and signifies that inner linen gar­ment which we wear next our flesh. This is also, as I suppose, that which our Apostle Jude speaks of, ver. 8. & 23. being com­pared [...] is taken for any upper garment. So that two things may be intimated, 1. Which is the main, That it is better to suffer a second greater injury then to revenge a small one, which ariseth from this consideration, that the inward generally is of farre lesse value then the outward garment. 2. That though sutes of Law divers times begin upon small matters, yet they seldom end there. 3. It is not said, that we should give our other garment to him that takes away one, neither in Luke nor in Matthew; may it not be to shew, that in such kinde of in­juries we are only to be passive? 4. For the Socinians making these advices of our Saviour to be the highest pieces of prudence. And upon that account our Saviour does advise them; certainly though in most cases it is the greatest part of prudence to suffer much losse rather then go to Law; yet whosoever shall obey this command upon account of prudence, only there being so much of self in so doing, that we cannot honour it with the name of Christian obedience, as also because in so doing he honours Christ no more then any one would honour Mahomet, since whosoever shall give us such counsel as we do judge the most ad­vantagious, we follow the counsel, though the person be never so wicked. 5. It may not be from hence proved that it is un­lawfull in all respects to go to Law: For, 1. When the Apo­stle [Page 95]blames the Corinthians for going to Law, he does not blame them simply for going to Law, but for going to Law before the Heathens, and gives them leave to do the same thing amongst themselves, if not by legal establishing of Judges to hear and determine causes amongst Christians, yet by a mutual and vo­luntary choice of persons to whom they would referre the matter in difference, and there is no difference between a constituted Judge and an Arbitrator, save only this, that an Arbitrator is a Judge of our own choice, and a Judge is an Arbitrator chosen without our consent by another, and therefore as one may law­fully put things to arbitration; so one may also when he is not able to determine to whom the right of such lands or goods be­long, put it to the Judge to tell us who hath right in Law to them; and indeed all going to Law is unlawfull on one side or other, except it be in case of ignorance to whom the thing sued for belongs; for if the Plaintiff knows that that is not his right he sues for or the Defendant that it is the Plaintiffs right, the one sins in commencing, the other in standing out the sute. The next argument to prove that going to Law is lawful, is the pra­ctice of the Apostle, Acts 24.10. & 25.8. But if you shall ob­ject and say, If one be accused of sedition, or any criminal cause, it is lawful to defend ones self, which may be one of the senses of that of the Apostle, That we should not suffer as evil do­ers, for a good name is as precious ointment, and we ought in re­ference to religion, and our brethren in meeknesse clear our selves from any crime that we are charged withall, and these were the sutes that the Apostle Paul stood out in. Resp. When­soever we are sued for money or any thing of that nature which is not criminal; May we not say that in some sense our good name lies at the stake, since the very suing of us does suppose that we keep something which is not our own? nay his very deman­ding though we stand out the sute layes the same aspersion in some measure upon us. 1. The rules for going to Law are these, 1. That it must be our last refuge after all other means have been tried and avail not. 2. We should not sue for any thing which we in our conscience think not to be ours. 3. We should not go to Law for trivial matters. 4. We should not use any unjust wayes, as of bribery, false witnesses, &c. that we might prevail in our sutes. 5. We must bear no malice to him whom we sue for, in so doing while we demand of him what is ours we take from him that which is his, viz. love, which we owe unto all men. 6. We ought not to be impatient though [Page 96]never so unjustly sued, for in this case we must do as Job did, though all his goods were taken from him, yet he held his inte­grity, so it is cursorily better, that if one be sued at Law for his Coat he give his Cloke also, then to part with his patience; in being out of patience, one is out of possession of his own soul, for in patience it is that we possesse our soul, as we ought not to use any unnecessary delayes to increase the charge, and trouble the sute.

And whosoever shall compel thee to go a mile, &c.] It was a cu­stom among the Persians, and at that time it seems among the Jews, to take up both men and horses to carry burdens, as we do at this day, take up Post-horses; the word in the Greek which we translate Compel is a Persian word, and signifies, that among them which taking up Post-horses does among us; thus they compelled Simon of Cyrene, Mat. 27.32. to carry the Crosse of our Saviour.

Give to him that asketh] First, There is a difference betwixt this and the other instances of our Saviour; in the other, our Sa­viour commands us to be ready to suffer twice as much as injuri­ously is laid upon us, but here he sets down, not what we must give, but that we must give, much lesse does he require that we should give twice as much as is asked, for it is not said to him that asks a peny give two.

Secondly, It is not said, what we must give, 1. Because there can be no general rule given for any particular summe or thing, since the necessities of them that ask, and the abilities of him that gives are various. Or, 2. May it not be because the meaning of the Text may be this, that we should give as well that which is asked, as to him that asks? 3. Or is it not because though we are not bound to give what he asks, if we are not able, yet we are bound to give what we can, and all may give something, at least speeches of compassion and comfort? Or, 4. Because sometimes we are bound to give more then he asks, for if his wants appear to be very great, the modesty of [Page 97]his requests should not hinder the liberality of our beneficence. 5. Nor is it said, that we should give him what he asks, but that we must give, for one may ask as well what we may not, as what we cannot give, yet then we must give him counsel and in­struction.

Thirdly, I suppose it is not meant that one should not give except they be asked, yet this haply may be said, that if thorow pride and stoutnesse one scorns to ask, one though he know he needs, yet is not bound to give; for if one that thorow idle­nesse, will not labour, should not eat, there is as much equity, that he that thorow pride will not ask, should not eat.

Fourthly, To him that asks, that is, to all that asks, for so Luke 6.30. it is; it is not meant that we should give to all with­out distinction, but without partiality, for there are rules set down by the holy Ghost, for our not giving to some, 1. We are not give entertainment to hereticks, 2 epist. John v. 10. 2. Nor holy things unto dogs, Mat. 7.6. 3. Nor food to them that will not work, 2 Thess. 3.10.

2. He sets down rules to whom we should especially give, 1. We are to give to those of the same Nation, before to stran­gers, Deut. 15.7. & 1. v. 2. And of those especially to them that are of thine own houshold, 1 Tim. 5.8. 3. To those that are Saints, Gal. 6.10.

Ye have heard that it hath been said] 1. He does not say that ever it was said so, for there is not any place in Scripture where we are commanded to hate our enemies, and there are three things wherein their glosse is faulty, 1. Is, that they restrain the word neighbour to one of their own kindred or Nation, which our Saviour fully confutes in Luke 10. in the Parable of the good Samaritan. 2. They leave out, As thy self. 3. They put in, Thou shalt hate thine enemy, whereas there is nothing in the Scri­pture for it, but many places against it, Exod. 23.4, 5. and whereas some say it was to be meant of an Israelite, if he be an enemy, but not of those of other Nations, but that they might hate them, the contrary is evident, Deut. 10.19.

The use of this is, that every one himself should reade the [Page 98]word of God, for if he only hears the word and searches not the Scripture, he shall hear that many things are said in the word of God, which are no where there to be found, but divers times the clean contrary.

But I say unto you, love your enemies, &c.] 1. These words Bless them that curse you, are left out in the vulgar Latine, though it be both in the Greek and in the Syriack.

2. It is not to be understood thus, that we should love our enemies, but not bless them; and do good to them, and pray for them, or bless them that curse us, but not love them, &c. but we are to do all these to every one, whether it be our secret enemy, or by his cursing and persecuting declares himself so to be.

3. Love your enemies is put first, because all the rest, our bles­sing, doing good and praying, should not be done feignedly, but with the sincerity of our heart.

4. We are commanded to pray for our persecutors, because by their persecution we are dis-inabled to do any other good unto them, and generally they scorn to receive them.

5. Christ does not only command us to love them that love us, or those that are neither oul friends nor enemies, but to love our enemies; and again we are not permitted to curse them that curse us, or to be silent, and neither blesse nor curse, but we are com­manded to blesse, the reason may be, We must overcome evil with good, therefore our good should be stronger then their evil, which could not be if we should neither blesse nor curse him that curses, for not cursing is not so good as cursing is evil.

6. We are commanded to love, blesse, &c. their persons but not their vices.

Object. But David saith, Do not I hate them that hate thee? Therefore those that persecure us for the true religion being Gods enemies, we should hate.

Sol. We are not in this place to hate any one that is Gods enemy, or that blasphemes God, but we are forbid to hate any one, because he is an enemy, or because he curses us, as he is your enemy you are to love him, as Gods enemy to hate him.

7. It is in the Original, Do well to him that hates you, to shew that if we do our enemy good, yet if we do it in a chutlish and scornful manner, we do not observe this Commandment.

8. That we are not only to love personal enemies, but those that are enemies to the Nation.

That ye may be the children of your Father] 1. It is not meant, as if we could love our enemies before we were Gods children, or that this is the way to get adoption or regeneration, for he cals God their Father, when he wishes them to do thus, that they may be his children, therefore the meaning may be thus: 1. That you may be, i.e. that you may be known to be both to your selves and to others, as it is said, We are justified by works, i. e. our justification is known to our selves and others by works. Or, 2. That you may be the children, is meant, that since two wayes we are the children of God by regeneration and sancti­sication, in respect of sanctification we may have the image of God renewed more and more in us, and so in a qualified sense may be said to be more Gods children, and in that sense we may attain to be more the children of God, i.e. more like him.

2. None can be the children of God unlesse they love their enemies.

3. That every one should strive both to be and to know him­self to be the childe of God.

4. That no man by nature is the childe of God, since no man by nature can or does love his enemy, &c.

Which is in heaven] 1. We can never love our enemies, &c. so long as we are no more then the children of our earthly father.

2. That it is a heavenly thing to love ones enemies, and there­fore ex diametro, it is an hellish thing to hate ones friends, and therefore to hate Gods people, 1. Because they are our friends: And, 2. They are heavenly: 3. This is the first motive to per­swade to love, &c.

For he maketh his Sunne to arise] 1. This is the second motive to the duty, i.e. Gods example, and it stands thus, If God who is greater then you does bestow greater blessings upon those that [Page 100]are greater enemies, and between whom and him there is a grea­ter distance, how much more should you love, &c.

2. The Sunne does not arise of it self, that knows not what it does, nor is it of necessity that the Sunne should arise on the wicked, but it is by Gods providence; for it is he that makes it to arise; or if there be a necessity, it is in respect of the Sunne, not in respect of God, for he makes it to arise, so the Sunne cannot chuse but rise, but God might chuse whether he would make it rise.

3. These common blessings come not by chance as well as not by necessity, it is by Gods providence that we enjoy them.

4. It shews the continual concurrence and power of God with natural causes, it is not like a clock, which when it is once wound up will go it self by the weight of the plummers, but like a pen which writes not a letter nor a tittle, without the continu­al guidance of the writer. So God did not at first create the world, Sunne, &c. and so without his actual concurrence to every particular, and enable them to do it; So that the Sunne did not arise at the first moment of its Creation, more immedi­ately by the power and providence of God, then it does now. This advances Gods goodnesse, for as one that hath setled maintenance upon an Hospital for the poor there, it argues not so much patience in him, to suffer the men there, if they abuse him, to receive their setled stipend, as it does for him daily to feed them with his own hand, and to put money into one of their hands while the other is lifted up against him.

5. Or may not, he makes, be taken in this sense, that all the creatures of God are enemies to the wicked, the earth will not bear him, but open her mouth and swallow him; the fire would not warm him but consume him, the Sunne would not rise up­on him, as it did not once in Egypt, while they had light in Go­shen, but God as it were renuente sole, doth make it arise upon the good and the bad.

6. It shews the great power of God, that not onely the things on earth but all the creatures in heaven and earth obey him, he that can make the Sunne arise, what can he not do? Nehem. 9.6.

His Sun to arise] 1. A fortiori is a motive to us to do good to our enemies, 1. Because that which we give or bestow on them, in respect of God, we have no right to; we are but his stewards, and what have we that we have not received? we have the pos­session [Page 101]of all those things we have, but not the disposing, for that God who is the Lord of them hath given us rules for the disposing of them; in respect of the poor to give them alms is charity, but in respect of God it is justice; but you see here the Sun is called his Sun, he hath a full title to it, if he therefore gives that which is his own, he is Lord of, much more should we give that of which we are onely stewards, when he that is the Lord commands us. 2. Consider what he gives, it is his Sun, the greatest of all temporal blessings in the world, for we might longer live without food or raiment, then without the benefit of the Sun, for without his heat all things that are would immediately freeze; nay not onely by giving the wicked the benefit of the Sun they enjoy that heat which is necessary for life, but they enjoy the light of the Sun, which is a thing of ornament and pleasure to make their life comfortable, Eccles. 11.7. therefore if God gives the wicked, things of ornament, much more give your enemy bread, &c. Rom. 12.20. 2. No man not onely cannot, but doth not offer to lay claim to the Sunne.

Ʋpon the good and the bad] 1. Some may say, How can it be otherwise, for if the Sun shines upon the good, how can it but shine upon the bad also, since they are in one Kingdom, in one Town, in one house? But God is not necessitated to bestow this mercy upon the bad, though he bestows it upon the good, for de facto, God did make it dark in Egypt, when it was light for three dayes in Goshen, though they were of the same Kingdome, and so the cloud gave light to the Israelites in their march, and at the same time was darknesse to the Egyptians, Exod. 14.19, 20. Besides God can strike all wicked men with blindenesse, so that the Sunne shall be in respect of its light, as if it was not to them, and he might strike them with such a burning feaver, as he threa­tens Deut. 28.22. that for its heat the Sunne should be worse to them, then if it was not, and thousand other wayes known to the Lord.

2. We see that by common and temporal blessings the good are not distinguished from the bad.

3. It follows that wicked and unjust men are Gods enemies, and curse God, and hate God, and persecute God, and de­spitefully use him, or else it would not follow from this example of Gods dealing with wicked men, that we should love our ene­mies, &c. for one might say, it is true, God makes his Sunne to shine upon the bad and unjust, but they though they are Gods [Page 102]enemies, do not hate him, curse, &c. as mine do me.

4. That God may be said to blesse, and do good to those that are bad and unjust, Deut. 10.17. Act. 14.17.

And he sendeth rain] 1. God bestows not only one but many blessings upon the wicked, he doth not only make the Sunne to arise, but sends also the rain upon them, nay by bestowing this second blessing, he takes off that inconvenience that otherwise would follow upon the enjoyment of the first, nay they do help mutually one another, for the rain cools the heat of the Sunne, and the Sunne warms the coolnesse of the rain, and both toge­ther make the earth fruitful; from hence we may learn, 1. To do great and many benefits to our enemies. 2. Not to do them such courtesies that we know will bring mischiefs on them, and to do them good in one thing, on purpose to do them hurt in another. 3. We should do good to those that do not onely not thank us for courtesies, but attribute it to others, for God does so, He makes his Sunne to shine and his rain to fall, not onely upon those that are so bad as not to be thankfull for them, but are so exceeding unjust as not to account God the authour of them. The observations concerning Gods making the Sunne to arise, &c. mutatis mutandis, may agree to this latter part of the verse.

Upon the just and unjust] 1. It is not set down here as contra­distinguished, as if there were some bad that were not unjust, and so unjust that were not bad, nor is it to be meant, God makes his Sunne to arise on the bad, and sends his rain upon the unjust, bestows some kinde of these blessings upon some wic­ked, and the other kinde upon other wicked men, but he be­stows both upon all, as before it is not meant, We should love our enemies, but not love those that cursed us, or blesse those that cursed us, but not blesse those that hate us; but as when God commands us to blesse them that curse us, and does not say, Do good to them that curse you; it is because blessing is directly opposed to cursing, and so it is more likely to make him that curses see his errour, because contraries being placed one by ano­ther, make each other more apparent.

2. As it is a more direct way, so it is a more milde sweet way; for as when one pronounceth a word of Latine wrong, it is a better way to take some way immediately to pronounce it right, and so shew him his errour, then to call him an ignorant man, and so shew it him: So it is a sweeter way when a man does as it were pronounce his words falsly by railing against one, [Page 103]by blessing of him, to shew him how to pronounce them right, then by bitter invectives to tell him of his wickednesse: So God is said to rain upon the unjust rather then upon the bad, because that the unjust by racking of rents, with-holding of corn and other such like oppressions of the poor, do abuse the fruits of the earth, so that God by blessing of him in those very things wherein he doth as it were curse God, and by being boun­tiful to him in those things wherein he is so niggardly to the poor doth shew him his errour, by doing that very thing right which he did wrong.

For if ye love them that love you] The former argument was from the example of Almighty God, whom all confesse in all things to do well, there he brings an argument from him whom all approve, and here he brings an argument from them whom all condemn: and the Argument stands thus: You all desire and expect to be rewarded for your works, But none of you think that the Publicans shall have any reward, Therefore nei­ther you, if you love them only that love you, for so do they.

1. It is good to presse difficult duties by many arguments.

2. That it is good to make use of the evil opinion we have of others, as a motive to our selves to be better.

3. That the wickedest men may have something good in them, but nothing perfect.

What reward have ye?] Christ doth not set it down positive­ly, that they have no reward, but by way of Question, to shew them that it is not onely his opinion, but their own, for he ap­peals to their own conscience, and it shews the manifestnesse of the truth, since self-love doth cast such a mist before our eyes, when we are to judge of things concerning our selves, that ex­cept the truth do shine very bright we cannot behold it.

2. It is not said, what great reward, but what reward, to shew them that they should be so farre from expecting everlasting life, that they cannot expect any reward at all.

3. It is not said, what reward shall ye have, but what have ye, to shew that they are not to expect so much as a temporal re­ward for loving their friends.

4. They may have temporal blessings as motives to obedi­ence, but none by way of reward for obedience; for it is not said, what blessings, but what reward have you? for if one may say of your righteousnesse you do, Do not the Publicans the same? One may say of your blessings, Have not the Publicans the same?

Do not even the Publicans the same?] The Publicans were such as used to receive Custome, Tribute-money, and other Taxes, and were men very odious to the Jews, both for their injustice and oppression of them, and they were generally Heathens, be­cause the Jews did abhor to have any hand in the oppressing of their own Nation; nay our Saviour joyns them with harlots, sinners, Heathens.

And if you salute your brethren only] The word translated sa­lute, signifies to kisse and imbrace, and our Saviour doth signifie by it it all outward expressions of love.

2. By brethren is meant our near kindred and acquaintance.

3. This word only is to be referred as well to the former verse, as to this, and the observations upon that mutatis mutandis may be applied to this.

Beye therefore perfect, &c.] 1. It is not meant as if it was possible to be as perfect as God is, and therefore it is not said, Be as perfect as your Father which is in heaven, but be ye perfect as your Father which is in heaven is perfect; noting to us, that we must have the kindes not the same degrees of perfection, yet there is one exception to be made, viz. that we must strive for all those kindes of perfection that are communicable to the crea­ture; for when a Father bids his childe be like him, he does not mean, that his childe should be his Father, so when we are commanded to be like God, it is meant in such properties that we may have and still continue creatures; and such perfections though we strove to attain, yet God was in no wise hindred [Page 105]from having them also: as for example, if we should endeavour to have our own wils done in all things, Gods will could not be done in all things, except our will was so sanctified, that our will was to do Gods will in all things, and then we did it not as our own will, but as his; so if we should do all things for our own glory, without reference to Gods glory, we should do some things wherein God should be dishonoured, but in other attri­butes, as in this which is spoken of in the Text, our loving our enemies, our doing good to all, forgiving of injuries, &c. doth not hinder God from doing good to his enemies, &c. but it is rather one act of his love towards them, that he would have us to love them also, for we ought to love their persons though not their vices, and we ought to love them though they be Gods enemies, though we ought not to love them as they are, that is, because they are Gods enemies: so our being holy hinders not Gods being holy, nor è contra in these communicable attri­butes did the likenesse of Adam to God consist, which he lost by desiring to be like unto God in his incommunicable attri­butes, which desire we are to mortifie.

2. To be perfect as God is perfect, is to instance in this particu­lar, 1. To come as near to that degree of love that God bears to his enemies, as we can. 2. To have our love as extensive as Gods love is, and that in two respects: 1. In respect of the object, and that in respect either of the kinde, or of the parti­cular, i. e. Whether they be never so much, or never so many wayes, or never so long our enemies, that for the kinde, and we are to love not only some of every kinde, but every particular person of every kinde, Singula generum, & genera singulorum. 2. Extensive in respect of the act, and that three wayes, 1. You must do much good to your enemies. 2. You must do many good turns to your enemies. 3. You must do many kindes of good to your enemies: As 1. God makes his Sunne to shine upon his enemies. 2. He makes it daily to arise upon his ene­mies. 3. He makes his rain to fall as well as the Sunne to arise, that is, God bestows many kindes of blessings. 3. Ex­tensive, in respect of duration we ought not to be weary of well-doing unto them; as God not onely made the Sun to arise in our Saviours time upon his enemies, but also still continues to do so, &c.

3. Whereas it is said, Luke 6.36 Be you mercifull as your Father, and here, Be ye perfect as, &c. that shews that mercy is one of the great divine perfections which we ought to imitate.

As your heavenly Father is perfect] 1. It is to shew, that we ought not to make our earthly Father, the patern of our imita­tion.

1. We ought not to imitate them in all things, since they do many things amisse, and then it is a curse to follow them, Jer. 6.21.

2. We ought to endeavour to go beyond our Fathers, so that it is not true to say, Be ye perfect as your earthly Father is, for they are not perfect; nor is it full to say, Be as perfect as your earthly Father, for we must strive to excell them in perfe­ction.

Secondly, Here are arguments why we should imitate God.

1. Because he is our Father, and children are very subject to imitate their Fathers, and this argument the Apostle uses Ephes. 5.1.

2. Because he is perfect, for if we imitate those that are not perfect, we our selves shall never come to be perfect. See the further exposition of this verse in the Treatise of Christian perfection.

Thirdly, Hence we learn the extensivenesse of Gods presence, for in the Originall it is, Who is in the Hea­vens.

TAke heed] In the 5.^th Chapter at the 20^th verse, our Savi­our said, Except your righteousness, &c. Hitherto our Sa­viour hath vindicated the Law, and shews us how our lives should exceed the righteousnesse of the Scribes, that is, the righteousnesse that they taught; now in this Chapter he teach­es how farre our righteousnesse should exceed the righteousnesse of the Pharisees: Or thus, Before he vindicated the Law from the errour of the doctrines of the Scribes and Pharisees, here from the errours of their practice, and that in four things, three in respect of God, and one in respect of the world; the religi­ous duties are three, Alms, Fasting, Prayer; concerning the things of the world there are two faults they are guilty of, either they did insatiably desire abundance, or with too much distracti­on, anxiety and diffidence, seek things necessary.

Take heed that ye] 1. We ought not only to take heed what we do, Do not your alms, but how we do that which is com­manded.

2. It shews that we are very subject to erre in the manner and end of our works, be our works never so good, or else we need not be advised to take such great heed, and indeed the people of God do generally abstain from those actions that are materially evil, but there is not one action whatsoever through their whole life, but either in respect of the ground, manner or end, they more or lesse offend. It shews also to whom we are to give our alms, viz. to those that are the true objects of pity and com­passion.

3. The word translated Alms signifies pity and compassion, which shews that all our alms that we give to the poor should proceed from our pity and compassion we bear to them, not out of expectation of praise that we desire to our selves.

4. If one is entrusted to bestow the alms of another, one hath more liberty to do it before men, that is openly, I, and that it [Page 108]may be seen of men, then in the bestowing of our own, because there is little danger of vain-glory.

5. It is not said, Your alms, as if we were not bound by Gods Law to give them, or as if the poor had not a religious ti­tle to them, but it is haply to shew that we should give alms of such things that none had any civil right to, but our selves.

6. It is said Your alms, to shew that we do not lose those goods that we give to the poor, but that they still are as much, nay more ours, then if we kept them in our own possession, there­fore it is said, They are but lent to the Lord, though they are given to the poor, and he that lends loses not his title to that that he lends.

7. We are to do our alms: to say as S^t James speaks, Be ye cloathed, and be ye fed, is wishing not doing of alms; therefore it is not here said, Have ye compassion, as the word we translate Alms signifies, but the inward pity must shew it self in outward actions if we be able.

8. It is not said, Take heed ye give not your alms to be seen of men, but, Do not your alms to be seen of men, for indeed though the alms be done, yet if they be done for that end the alms are not given, but they are sold for the vain applause of men.

Before men, to be seen of them] 1. It is said before men, it is not said before a man, because those that do their works before men, desire multitudes of beholders.

2. The word translated to be seen, signifies to be beheld with admiration and applause, as those that act upon a Theatre or Stage are beheld, and both the words a Theatre, and that we translate to be seen, have the same primitive, and in Matth. 5.16. where Christ wishes us to do our works that men may see them, he uses not this word here, but a word that signifies a bare seeing a thing, to shew that those that see an excellent example, are not to content themselves with admiring it, but are to practise it, and they that do the good work should not desire that their works should be gazed on, much lesse that their persons should be admired or glorified, but their Father which is in heaven, as it follows in that verse. We may therefore do our works that men may see them, but not that men may gaze on them or us for them; how in other respects this does not contradict that, see in that which is spoken upon that verse.

Otherwise y [...]e have no reward] 1. We may learn, That a wic­ked end depraves a good action so fully, that it makes it not only lesse good but evil.

2. It is not said, Ye shall have no reward, but ye have none, to shew that the rewards that are laid up for the righteous, are as certain as if they had them already.

3. If ye shall say, We have no reward of our Father now in­deed, but shall have hereafter: To that may be answered, That all the rewards that any of Gods people shall have for any good work, though it be not presently bestowed upon them, and in their possession, yet they are prepared for them, and in Gods possession; the rewards you shall have are with your Father al­ready, if therefore you have no reward with your Father now, you shall never have any reward with your Father hereafter, for the word that we translate of, is evidently in the Greek with, as ye may see in our margent.

4. It is not said, Ye have no great reward, but no reward at all, for such a by-end, as I said, does not make an end lesse good, but wholly evil.

5. Though it be said only, Ye have no reward, yet it is meant, Ye shall be punished, it being a frequent Hebraism by a milder expression to set down the justice of God; and the reason why our Saviour does not here set it down in those terms, Ye shall be cast into hell fire, may be, 1. This being one of his first Ser­mons, and as is supposed the first that he preached to any so great a Congregation, it is to shew that we ought to try whether people will be won with milder before we use harsher expressi­ons. 2. Or is it not to shew to abstain from sinne for fear of the losse of heaven, is a perfecter motive, then to abstain from sinne for fear of the punishments of hell. Or, 3. Doth it not shew that in hell the sense of the pains we feel shall not so torment us as the losse of heavenly joyes, and it is as if he should say, I ra­ther tell you of the rewards you shall lose, then of the pains of hell, because howsoever for the present you stand affected, yet you ought to be more affected, and shall certainly hereafter be move afflicted with the losse of the joyes of heaven if you lose them, then with the torments of hell, though you feel them.

With your Father which is in heaven] 1. It shews the excel­lency of the rewards of the righteous above the rewards of the world. 1. They are safer, for those of the world are with us, and those things that are now in our possession when a stronger then we are shall come, may be taken from us by violence, and when a subtler shall come, may be taken from us by deceit, or when the good man of the house shall sleep, a thief may break thorow and steal them; or be he never so strong, wise and [Page 110]watchfull, yet the moth and rust may consume, but the rewards of the righteous are in the possession of God, who is Almighty and All-wise, and so able; and he is your father, and so wil­ling to keep them for you; and they are in heaven, and so in such a place where neither moth nor rust doth corrupt, and where thief cannot break thorow and steal. 2. Or is it not to shew so much what rewards we shall have, as with whom we shall have, for if we had never so great rewards, and yet at that time be deprived of the presence of God, they could be nothing to us. 1. In truth they could be nothing, for in thy presence, no full joy out of his presence. 2. If we love God above all things, they could be nothing to us without we had them with him; that which Absolom in hypocrisie said to Da­vid, every poor soul doth truly and feelingly say to God, Where­fore am I come from Geshur? it had been good for me to have been there still, now therefore let me see the Kings face, 2 Sam. 14.32. 2. With your Father, doth not imply that God is rewarded when we are rewarded, but it implies these two things, 1. That for the present it is in his possession, and he keeps it for us. And 2. That hereafter it shall be in his presence that we shall enjoy it. 3. We have no reward of the Father, that implies two things, that those good things that hypocrites enjoy in this world, God doth or may give them by way of common providence, but not by way of reward. And 2. That those things that they have by way of reward for such actions, as praise, &c. they have it from men, and not from God. 4. It shews that the reward which we have from God is far greater then that which we have from men, and that all the rewards that we have from men, if we have none with God, can bring us no comfort.

Therefore when] 1. That it is a profitable way of teaching, after a Minister hath spoken against a vice in general, but also to give particular instances; so Isa. 3.16. and here our Saviour first speaks against giving alms to be seen of men, and now comes to speak against the particular, viz. Sounding a trumpet. [Page 111]2. When he doth suppose that thou shouldst give alms, for it is not if, for that is a word of doubt, but when takes it for grant­ed that we must do the thing to which when is annexed. 3. When does relate to the duty, not to the time of doing it, for it is not meant, that at that time when we give alms we should not seek the glory of men, but afterwards we might, for we are not to seek praise for any holy duty, be it never so long after, for he that should say a yeer after, he gave an alms a yeer since, but he never spoke of it to this day, if he say so to get the praise of men, he is the greatest hypocrite of all, for he hath deferred his praise so long, that he might have the praise both of his giving and of his secrecy.

Thou dost thine alms] 1. In the Original it is not thine alms, but alms, thine is left out, to teach us to consider that when we do any good action, it cannot be properly said to be ours, and so holy men have acknowledged, Isa. 26.12. 1 Cor. 15.10. For the further exposition of these words look in vers. 1. Words of fact in Scripture are often taken for words of command, and we are said to do that our selves which others do by our command, Josh. 5.3. Joh. 3.22. compared with John 4.2.

Sound not a trumpet before thee] 1. The word in the Syriack seems to signifie to cause to sound, and the word in the Greek here used is to be taken as the words in the first conjugation in the Hebrew, and the Seventy in their Translation use this word in Hebrew that signifies to cause to sound, and so it is in the Margent of our Bibles; and it is very probable that every one of those hypocrites were able themselves to sound a trumpet, but the word in our English that we use, is taken in both senses. 2. It seems it was not the custome among the Jews, that poor people should come from door to door a begging, but that at certain places and times a publick signal being given, the poor were gathered together, and then what well-disposed people would, or what otherwise they had to bestow, was distributed among them, and this was done in the times of publick Assem­blies in the Synagogues, and at other times in the streets, and this custome had these conveniences with it, 1. That upon the daies of publick assemblies, the Synagogue being the place of the relief of the poor, it caused them to come to the publick or­dinance. And, 2. It being howsoever in a publick place where many were gathered together, such poor as were vagrant, lazy or wicked might the easier be discovered, but in tract of time it came to passe that whosoever desired publick applause of men, [Page 112]when he had any alms to give to the poor, he would make use of this publick signal, on purpose that they might take notice of his alms. 3. Christ by forbidding us to sound a trumpet be­fore us, forbids all other wayes of publishing alms for the ap­plause of men. 4. The use of the trumpet among the Jews was three-fold, either, 1. Civil, as for the gathering together the Princes of the people. 2. Military. 3. Religious, as you may see it more largely set down in Numb. 10. Chrysologus ob­serves that the hypocrites using the trumpet in this, their use of it being neither civil nor religious, it was martial, and that they came rather to give God battel then to give the poor an alms. 5. There was these notorious signs of their hypocrisie, 1. That they would have men take notice of their liberality to the poor. 2. That they used such a publick way to make them known, as by blowing of a trumpet. 3. That they themselves would be present when their liberality was thus made known. 4. That notwithstanding they did all this for the praise of men, yet they would use such wayes to get it, that had not a manifest appear­ance of their seeking vain-glory, because the calling together of the poor by the trumpet, was primarily intended for other ends, as hath been said. 6. This shews that those things that have been notoriously abused by hypocrites and idolaters, &c. except in case of necessity; or that they are commanded by the Word, though we suffer some small inconveniences, we ought to forbear the use of them, as in this case.

As the hypocrites do] 1. All hypocrites do sound before them when they give alms, i.e. they either literally do so, or by way of analogy, they do their alms after such a manner, or at least to that end that they may be praised of men, for the Trinity of the world being profit, pleasure, and honour, there being no carnal pleasure, much lesse temporal profit in giving alms, they must needs do it for to be seen of men.

2. The works that the hypocrites do we are not forbidden, but to do them after that manner, for it is not, which the hypo­crites do, but as the hypocrites do; insomuch in this particular it is not lawful in all cases to blow a trumpet when one gives alms, but alwayes unlawful to do after that manner, and to that end as hypocrites do.

3. Hypocrites, the word properly signifies Stage-players, who personate those men, and act those parts of grief, joy, &c. and in gestures, cloathes and speech do seem to be others, divers times contrary to what they are, men women, and beggars kings.

4. Our Saviour does not say, Do as the Scribes and Pharisees do, but Do not as the hypocrites do: might it not be, 1. To shew us, that we should not speak against the persons, but against the vices of men. 2. Or, because it may be there were some of the Scribes and Pharisees that were not hy­pocrites.

In the Synagogues, and in the streets] 1. Their Synagogues were built after the manner of their Temple for situation, be­ing generally built upon a hill, and for position being built East and West, and for distribution having a place answerable to that where they kept the Ark, and also a partition in the Synagogue that divided betwixt the place where the men, and where the women sate: and for officers, as there was the ruler of the high-Priest answering to the high-Priest in the Temple, and answer­able to the high-Priests associate and assistant, there were offi­cers in the Synagogue; the differences betwixt the Synagogue and the Temple were these, 1. In respect of number, for there was but one Temple and many Synagogues. 2. In respect of Ordinances, they might preach and pray, but they might not sa­crifice save only in the Temple.

2. They sounded the Trumpet in the Synagogue and streets, that so they might be observed by more.

That they may have glory of men] 1. Or, That they may be glo­rified by men, when they should give alms, that they themselves, and that others might glorifie God, so the poor should have the alms, and God should have the glory, and they might have the comfort of their actions; but here while they give a peny to the poor they steal that from God, viz. his glory, which they esteem more of then a thousand worlds.

2. It is lawfull to have respect to the recompence of the re­ward, and to do good duties partly in relation to the relation which we shall have from God, but never in reference to the praise and glory we shall have from men; but here it is not, that they might have glory of God, or that God might have glory of men, but that they might have glory of men.

3. In respect of men, the main thing that they were to look after, was their relief, not their praise: but here while they pre­tend to come to give to the poor, they do indeed come to receive applause both from poor and rich.

Verily] 1. The word Amen, translated here verily, some­times is a word of asseveration, as here and in most places; nay sometimes so strong an asseveration that it hath the nature of an [Page 114]oath, the word in the Greek is Amen, Heb. 6.14. Sometimes it is used by way of option or wishing, so is the last word of the. Lords Prayer, and the last word of the whole Bible.

2. It is observable that S^t John in his Gospel uses three ex­pressions which no other Evangelist useth, the first is the doub­ling of this asseveration; the second that the Virgin Mary is called woman; the third, that John is called the Disciple whom Jesus loved, and alwayes so in his own, never in any of the rest of the Gospels.

I. say unto you] Vid. Chap. 5. vers. 18, 22. upon these words.

They have their reward] 1. It is not said, they have the praise of men, for that they may misse of, but howsoever if they aim at the praise of men, they have their reward, i.e. all their reward that ever they shall have.

2. Since our Saviour brings this as a heavy curse that will light upon them, it follows, that it is a miserable thing to have no reward, but what we have in this life.

3. That it is not said, they have a reward, but their re­ward, that is, that which they account a reward, not that which is a reward.

But when thou dost alms] 1. We not onely not keep an ac­count, and exactly remember what we give to the poor, but at that very time when we give it, we are not much to make what we give; it is not said, that after thou givest thine alms thy left hand should not know, but when thou givest, at that very time.

2. The proverbial sense is this, that none, though they were as near to us as our left-hand is to our right, should be acquain­ted with what we give to the poor, but that our alms should be carried with the greatest secrecy that might be; so that if it were possible, but one part of our selves should know it: Or, 2. Thus it is in another respect to shew how private our alms should be, when one gives a thing with both hands it cannot be carried so secret as when one gives with one, therefore when we would convey a piece of money into the hand of another so, that no one should see us, we do it with one of our hands not with both, Let not thy left-hand know what thy right hand does, that is, do not [Page 115]give alms with both hands, since you may give them more pri­vately with one.

3. It is not said, Let not thy left hand know to whom thy right hand gives, but what thy right hand gives; for it is lawfull, nay we ought to consider whether the persons to whom we give want or no, and we ought rather to some kinde of persons, then to others, as the Scripture hath commanded us, Deut. 17.7. & 11. 1 Tim. 5.8. Gal. 6.10. 2 Thess. 3.10. The first use of blowing the Trumpet, as hath been said, was that the poor being called toge­ther, they might know who most wanted, but afterwards in stead of calling the poor together, that they might know to whom they gave, they called the people together that they might see who gave.

4. Yet it is not unlawfull to take some notice of what one gives to the poor, because according to the several necessities of those to whom we give, we ought to be more or lesse liberal: So that we may take notice of what we give, that we may give pru­dently, but we must not take notice of what we give, to applaud our selves, and to give vain-gloriously.

That thy alms may be in secret] 1. If one renders the Greek word for word, it goes thus, That by this means thine alms in secret, and the meaning this, that by not letting thy left hand know what thy right hand does, we shall cause our alms to be in secret, the observation is this, That except we be exceeding carefull even to keep our alms if it be possible even from our own know­ledge, we shall be subject to tell them unto others, we are so prone to vain-glory, for Christ sayes, by this means your alms may be in secret, but scarce by any other means.

2. We must not so, not let our left hand know what our right hand does, that we should be carelesse what, or how, or to whom we give, but for this end we ought to take so little notice of our alms, that our alms may be secretly not carelesly be­stowed.

3. Thine alms, as if Christ should say, though no others, nor thou thy self dost know the number, or value of that thou givest to the poor, yet thou hast not lost the property in thine alms by the secret bestowing of them, thou hast onely lost the [Page 116]knowledge of them for the present.

4. Thine almes; as if Christ should say, Let the hypo­crites doe what they will, make their almes never so pub­lick, yet for thy part take order that thy alms may be in secret.

And thy Father] 1. It is very evident that our Saviour gene­rally in all this Sermon names God by a sweeter relation then the Old Testament generally does, there it is the Lord of hosts, or the Lord generally, but here it is Father, which is a sweeter name then Lord, and thy which by reason of its appropriating of Father unto us, is more sweet then the.

2. Thy may be put by way of distinction, as if it should be said, He is not their Father, to wit, the hypocrites, that blow a trumpet that their alms may be seen, but thou that givest thine alms in secret to avoid vain-glory, he is thy Father.

Which seeth in secret] 1. But if thou shalt say, If neither I, nor other men take notice of what I give, how shall it come to be known? and if it be not known, how shall I ever be rewar­ded for it? Our Saviour doth here seem to answer; Yes, there is one that sees though thy alms be so secret that neither thy self nor others see them, and he that thus sees is one that will not keep any thing secret that may be for thy good to be publi­shed, for it is thy Father that thus sees in secret.

2. This word Col. 4.17. is translated, take heed, and Matth. 7.3. is translated behold, and it is as if Christ should say, God does not only see, but exactly and earnestly beholds and takes no­tice of all thine alms, though he forbids thee so to do.

3. That which is the Saints comfort is the hypocrites fear and condemnation, viz. That God sees in secret. It is a sad thing when all our comforts depend upon this impossibility, viz. That God knows nor our thoughts.

4. That which makes every action acceptable to God is in se­cret, viz. The sincere desire of honouring and serving of God in that which we do.

Himself shall reward thee only] 1. That which they seek, to wit, the publick knowledge and glory of men, thou shalt have in a far greater measure: For, 1. Thy reward shall be before, not some few men of one City, or of one Synagogue, but in the pre­sence of all men and Angels at the last day, thine alms shall not only be known but rewarded. 2. That which will make thy glory and thy honour to be wonderfully resplendent, is that God himself shall reward thee openly, the Arch-angel shall blow the trumpet of God to call all the world together, 1 Thess. 4.16. and [Page 117]Christ shall proclaim all thine alms, yea divers of thine alms which thou thy self didst not know, Matth. 25.34, &c. for since it was not the least part of the honour of him, whom the King delighted to honour, that he should be arraied and crowned, and his horse led, and proclamation made, and all this by one of the Kings most noble Princes: So doubtlesse it will be the greatest part of the glory of those that are charitable, that the Lord him­self shall crown them with a crown of glory, and array them with the robes of his own righteousnesse, and proclaim and say in the presence of the whole world, Comeye blessed, &c.

2. All that you have by your blowing the trumpet, is, that men know that you give to the poor, and that men honour you for so doing, but here the Lord shall not only make it known, and you shall be honoured before men and Angels by God him­self for giving alms; but besides his honouring he shall reward you; as when the King shall give some great gift in the presence of all his Nobles to some poor man for some small service he hath done him, the man is honoured by having the gift given openly before Nobles, but the gift it self is a great part of the reward.

3. The reward that God shall give is certain, if thou givest thy alms secretly, but the praise thou expectest from men is un­certain, if thou givest them openly: it may be those poor that come and receive nothing will rail at thee, those that thou givest unto may murmur at thee that thou givest them no more, and they that stand by and behold, may more blame thee for thy hy­pocrisie then praise thee for thine alms; thou blowest the trum­pet that men may come to see thee, but it may be their businesse or wisdom is such that they neither can nor will come out to see thee, but when the trumpet shall be blown at the last day, then the Sea and the grave, and hell it self shall send forth all their prisoners, and they and all the world shall behold thee openly re­warded that gavest thine alms in secret.

4. The word that we translate reward, properly signifies to render or return what we formerly received, and this is the same that Pro. 19.17. there it is, He that pities the poor leuds to the Lord, not he that gives to the poor, for a man may give out of vain­glory, as here, and not out of pity; so here our Saviour bids us do our alms, but the word signifies pity, the word pity rather then relieve is used in both these places, to shew that all are bound to pity, though every one is not bound to relieve them; the reason is, because all are able to pity, though all are not able to relieve the [Page 118]poor, the poor themselvs are able to pity; nay in respect of the ex­perience they have of the smart of poverty, they can easilier pity then the rich, that which you give out of pity to the poor, and love to the Lord, is lent unto the Lord; but what you give for to be seen of men, is lent to men, and they are to repay you, God will not.

And when thou prayest] 1. It is not sufficient to be carefull to avoid hypocrisie in one holy duty, but in all; for Satan is like a flie, for the prince of devils is called the prince of flies, drive away a flie from one place it will light upon another: So though Satan be driven away from thine alms, he will light up­on thy prayers.

2, As in respect of Satan, so also in respect of God it is not sufficient to be right in one duty, for one duty zealously and re­ligiously performed, will not excuse or stand by way of composi­tion for ill performance of another, he that keeps one day to the Lord, it is more inexcusable if he keeps the next day to the devil.

3. If when be taken for whensoever, or as often as thou prayest, then the observation is, That as in different duties the perform­ance of one with care makes it not needlesse how we perform a­nother, as above is observed; so in the several acts or perform­ances of the same duty, the performing of it often well should not make us secure, nor can infallibly assure us that afterwards we may not perform it ill; he that rowes thirty strokes and pre­vails against the stream, if he omits the 31^th stroke he will surely be carried back again.

4. If you take when, as if our Saviour had said not only be­fore, but at the very instant of prayer You shall not be, &c. then the observation is, That our preparation to holy duties cannot be so great, as to put our hearts into such a spiritual frame be­fore, that we need not at the very instant of performance of the duty observe what we do; for our hearts are not like a well-made watch, which being wound up once or twice a day, and being [Page 119]set right, will go so for many hours, though you neither observe nor direct the wheels in their course; but like a ship which ex­cept your eye be on the compasse, and your hand on the helm, will be driven out of the way and split upon rocks; or like a writers pen, which be it never so well made and prepared for writing, yet writes not one letter or tittle more then the hand makes it. When does not here properly command, but takes it for granted, that we will pray, for it is not If, but when thou prayest.

Thou] 1. It may be the meaning is, that in private prayer we should not stand, nor love to stand in the Synagogues, but when ye pray, that is, when there are publick Assemblies met together to pray, then we may joyn with them wheresoever they meet.

2. Thou, that is, though all else should do so, yet do not thou, for we must not follow a multitude to do evil.

Prayest] 1. As the holinesse of thy person cannot priviledge thee from temptation, for Satan strove with Michael, and tem­pted Christ, so neither can there be any duty so holy wherein thou canst have so near a communion with God, but Satan can come between to tempt thee, for prayer of all duties brings us nearest unto God.

2. To do any thing for the applause of men, is at the best but vanity, but to do works of religion for the praise of men, is to make God our footstool.

3. Though our actions must be the same in many particulars with hypocrites, yet the frame of our spirits must alwayes be different: we must do what they do, but never be what they are.

When thou prayest, &c.] 1. Thou, is as if Christ should say, Let the hypocrites do what they will, but when thou, &c. And as Joshua did say, Do you what you will, but I and my house will serve the Lord.

2. It is not when ye pray, to shew that this direction is not for publick, or to condemn publick prayer, but a Directory only for private devotions.

3. Nor is this a direction for ejaculatory prayers.

4. Or if we do as they do, i.e. if we do pray in Synagogues as they do, yet we must do it with another frame of spirit, for it is not said, Do not as they do, but be not as they are.

3. Their fault was not praying in the Synagogue, but their affecting it, to sit in the uppermost room, is not a [Page 120]sinne, but the love of sitting there is.

6. Standing was the usual posture in prayer amongst the Jews, Jer. 15.1. Job 30.20. except in dayes of humiliation, Dan. 9.20.

7. Love is to be joyned to both the words, and they lov'd to pray standing for two reasons, 1. Because they might the bet­ter be seen. 2. Because they did not like those kindes of prayer to which prostration was proper, for their prayers were generally Thanksigivings rather then confessions; Luke 18. Lord, I thank, &c.

8. Standing may be taken for continuance, for our Saviour condemns them for their long prayers.

9. They did not only frequent their own Synagogue, but went to divers others to be taken notice of.

10. The corners of the street may be ta'ne two wayes, either as if they went into some corner of the street, pretending to a­void the sight of men, that they might have not only the praise of their praying, but their humility, and did seem to cast away praise, but so that they might take it at the rebound: Or else it may be taken for that place where two streets meet, because that place was most publick.

11. It shows they did not pray in high-wayes nor in villages, but in Cities or great Towns, for the others have no streets, all to shew that the publicknesse of the place was the cause of their choice of it.

12. This does not contradict Matth. 5.16. for they are faulted here, not because they desired their works, but themselves should be seen.

13. It is extreamly against the very end of prayer to desire that we may be seen, for the reason why we pray, is, that our prayers may be heard, and not that our persons may be seen, for the rest, vid. ver. 2.

But thou when, &c. 1. That this precept cannot be universal in respect of prayers, is evident, both by the practice of holy men, who pray'd in publick as well as in private, Psal. 42.4. [Page 121]and by the promises of God made to such prayers, Mat. 18.19. as also by expresse precept, nor in respect of persons, for it is cer­tain divers have no private chambers, no nor any houses to pray in.

2. We must shut the door for more privacy, for the advantages of private prayer are many, 1. Many gestures which are not fit in publick. 2. Many expressions. 3. It avoids distractions. 4. It avoids vain-glory.

3. In secret, may be taken two wayes, 1. That God is in that private place where thou praiest. Or, 2. That God seeth the secrets of our hearts.

4. God does not only grant us what we ask, but rewards us al­so for asking.

For the rest, Vide vers. 4.

But when ye, &c.] 1. This direction is universal for all kinds of prayer, publick as well as private, the person therefore is here chang'd.

2. All repetitions in praying are not forbidden, for Christ used the same prayer thrice, and the Angels pray day and night, Holy, holy, &c. therefore it is said vain repetitious: and they are then vain, when they neither come from the heart, nor go to the heart; or are used as if God could not understand our wants, or would not relieve them without them.

3. In all things Christians must do more then Heathens do, for though they do the same actions, they must do them for higher ends: but generally in the worship of God we must not doe what they doe, for in such matters reason is erro­neous.

4. Many words in prayer is not unlawfull, but to think that therefore we shall be heard, or that God cannot under­stand our wants, unlesse we use many expressions to signifie them: for it argues that we should think God to be ignorant or unwilling to relieve.

5. [...] signifies also eloquence, which we are to avoid in prayer, for the words of our prayers signifie no more with God then our desires come to: what is more is not prayer but babling.

Be not therefore like, &c.] Our Saviour sets down convincing reasons, to shew the vanity of using many words and vain repeti­tions in our prayers.

1. If we use them to that end, as to perswade God to be wil­ling: for he is your Father. 2. If you intend by many words to make him know what your wants are: for he knows what you stand in need of before you ask: nay he knows your wants not only better then you are able to expresse them, but better then you are able to understand them: for first you do not know all the things you stand in need of; but God all our wants, and therefore it is in the plural number [...].

2. Divers things you think you stand in need of, which you do not, &c. You think riches is needfull for you, but God knows poverty to be needful.

3. It is a great comfort to us that God knows what we stand in need of: For, 1. It would be exceeding hurtfull to us, for us to have all things that we pray for. And, 2. No lesse da­mageable to have no more then we pray for; for God does give us above all we are able to ask or think, Isa. 64.4.

4. It shews us what should be the limits of our prayers, viz. things needfull, and not to satisfie our pride and luxury, for such things are superfluous.

After this manner, &c.] Luke sayes, When ye pray, Say, Mat­thew, After this manner: therefore, 1. It is lawfull to pray the very words, but not necessary, it may be used as a form, it must be used as a rule.

First, That we are not bound to use the very words, when we pray, it is manifest,

1. Because we do not reade of any of the Apostles who used the very words of the Lords prayer in their prayers mentioned in the Acts of the Apostles and Epistles.

2. Because Luke and Matthew differ; yet it is a rule of prayer in many respects:

1. In respect of the person to whom we pray, which is to God, neither to Saints nor Angels, nor other creatures.

2. In respect of the things we pray for, for we ought not to pray for any thing which is not expresly or virtually included in the Lords prayer.

3. For the order of our prayers, we must pray first for things spiritual, and then temporal.

4. For the manner of our prayers, we must pray fervently, faithfully, &c.

5. In respect of the end, which must be the glory of God, as the Doxology shews.

6. In respect of persons for whom, viz. for all, for it is not said, Give me, but us, &c.

The Prayer it self is divided into three parts:

1. Introduction, Our Father, &c.

2. Petitions, which are divided into supplications, Hallowed be thy Name, &c. and deprecations, Forgive us, &c.

3. The Conclusion or Doxology, For thine is the King­dom, &c.

In the Introduction.

1. There is the Person prayed to, viz. God.

2. The relation he hath to us, Our Father.

3. The place where he in a more especial manner is present, viz. Heaven.

That we are to pray to none but God, is apparent:

1. Because none else knows our wants, Isa. 63.16.

2. None can know our prayers:

1. Because at the same time there are an hundred thousand praying.

2. Because he that knows our prayers must know our hearts, because it is the heart that prayes and not the tongue, otherwise, though the desires were never so fervent, if the words were not so significant, the prayers would be lesse re­garded.

3. Because none else can grant our prayers.

4. Because there are none so willing: for he is our Father, the Saints but our brethren: 2. The Parent loves his chil­dren better then they one the other.

The LORDS PRAYER.

Our Father which art in heaven: Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give vs this day our dasly bread. And forgive us our debts, as we forgive our debters. And lead us not into temptation, but deliver us from evil: For thine is the king­dom, and the power, and the glory, for ever, Amen.

THe prayer is divided into four parts:

1. The Preparatory part, or Introduction, Our Father which art in heaven.

2. The body of the Prayer, which is divided into two parts, Supplications, which are four, and Deprecations.

3. The Doxology, For thine is the kingdom, &c. Or it may be brought, as hereafter shall be shewed, as a reason why we beg these things of God.

4. The Conclusion of all, viz. Amen; or if you will, the praying over the whole prayer again in one word.

There are some small differences between our Translation and the Original.

The first is this, Oh Our Father, not Our Father.

The second, the word art is not in the Original.

The third, that which we translate Heaven, is Heavens in the plural number.

For the expository part there is little difficulty, I am only in this, that it is said, that God is in heaven,

1. We must take heed that we do not understand it exclusive­ly, as if God were no where else, as in Job 22.15. that God walked in the circuits of the heaven For God is as truly and as es­sentially in earth as in heaven; and Solomon saith, That the hea­ven of heavens is not able to contain him.

2. We must take heed of thinking that God is so in heaven as a place which makes him happy, for if so, he should neither be infinitely nor eternally happy, for heaven is not the happinesse of God, but God the happinesse of heaven, the heaven of heavens. God is said to be in heaven,

1. In respect of manifestation, here we see him but darkly, there face to face.

2. In respect of union.

3. In respect of fruition all these shall be abundantly greater, for their own faith shall be turned into vision, our hope into fruition, our love into union.

Or else this may be added, not onely not as a limitation of Gods presence, but to distinguish him from our earthly fathers; there are two words that distinguish God from our natural fa­thers, 1. That he is in heaven. 2. The word Our, since there is none that is the Father of all the elect, save one God. We may consider these words either in themselves, or as a preface or introduction to the prayer.

1. In themselves, the first truth therefore in the words is this, that God is the Father of all his people. Now God does not take empty titles upon himself, but fils up whatsoever relation he takes upon himself to the utmost, therefore whatsoever the tenderest, lovingest parents in the world are to their children, God is much more:

First, We have our beings under God from our parents, but we have our beings more from God then from them.

1. Because we have it originally from God, but from them in­strumentally.

2. We have our bodies from our parents, but our souls from God, Eccles. 12.7. Heb. 12.10.

3. We have our being but our depraved being from our pa­rents, but our well-being from God. By generation we have it from our parenrt, by regeneration from God.

4. Though we have our bodies in some sense from our pa­rents, yet we have them much more from God, for a mother knows not her childe before it be born, whether it be beautifull or deformed, knows not what parts it hath, and what it wants, but Psal. 139. in his book are all our members written.

Secondly, Parents know their children, there are many Kings and Monarchs that know not their servants, but none but knows their children. Can you go to any mother that cannot tell you how many children she has, and their names? but God knows his children farre better then any parent, and to help our faith God does use many rare expressions, and to signifie what special notice he takes of his children, Exod. 28. to write down their names is not so much as to engrave them, and God thinks no matter good enough to engrave his peoples name in; the preci­ousest stones in the world he must have for them to be engraven in; nay he will have their names engraven twice, as you may see Exod. 28. and Aaron is not to appear before him, but with the names of his people upon his heart; nay to shew that there is no precious stone or any thing under heaven that is good [Page 126]enough to engrave his peoples names on, he engraves them in the palms of his own hands, Isa. 49.16. that is the first thing God knows his people by name, and that is a wonderfull ho­nour. 2. A wonderfull comfort, Isa. 43.1. Exod. 33.12.

2. God knows the dispositions of his children, Psalm. 103.13.

3. He does more then any father, for he numbers the very hairs of their heads. Mat. 10.30. Nay, as God knows his people, so he never forgets them, a father may, nay a mother which is fullest of affections; nay a mother may forget her sucking childe, who as yet has not by any disobedience provoked her to forsake him, for she is not only the nurse of it, but the mother of it, the son of her womb. Nay a mother may forget though she has but one, the sonne of her womb, Isa. 49.15. Nay all women may forget, for it is said, though they should, for a woman to for­get one childe if she has many; but for all the women in the world to forget their childe whiles it sucks, though they have no more, is a kinde of an impossibility, yet it is more impossible for God to forget his people. Nay, but God sets down the rea­sons also why he cannot forget his people, in vers. 16. Nay, there is none of his people can be so disguised by sinne, but he knows them, scarce any one would have taken David commit­ting adultery and murder for a childe of God: and Peter deny­ing and forswearing Christ; by the Parable of the Prodigal this is made clear unto us, for it is said that the Father of the Prodi­gal knew him afarre off, though he must needs be exceedingly altered in so long a time, and by his keeping Swine and being almost starved, and by his strange apparel, yet his father knew him afar off, this is but to shew us that God knows his people in their greatest disguises of sinne. We may take a childe of God for an hypocrite and an hypocrite for a childe of God, but this is our comfort, God knows who are his, 2 Tim. 2.19.

2. The care of God towards his children is farre greater then that of Parents, we reade not only of one but of both the Pa­rents forsaking their children, Psal. 27.10. & Ezek. 16. where is there a parent in the world that takes care that his childe loses not a hair without his knowledge? but concerning God it is said, that he numbers the hairs of our heads, and it is brought in up­on that account, to shew the special providence that God has of his people.

3. The word Father does not only shew the love of God, but what kinde of love that he bears unto us, for the love of a pa­rent [Page 127]differs and exceeds other loves thus,

1. It is the freest love in the world, for though a childe be never so great a charge, yet a tender mother had rather work night and day then her childe should want, much lesse should die, though it be never so great a trouble when the childe is sick, so that it breaks her sleep, when her brests are so sore that the childe sucks almost as much bloud as milk. Nor is it beauty in the childe that makes her love him, for it is said, the mother forgets her pains as soon as she knows a childe is born into the world, before she knows whether it be beautifull or deformed. Where is there a loving mother in the world that will change her sickly and deformed childe for the beautifullest and healthfullest in the world. Nor is the mothers love caused by the childes love, for she loves the childe, and the childe knows not how to love, nor what it is to be beloved. The love of a friend to a friend, or a wise to her husband is begun and continued by some or all these grounds, either by profit, pleasure, beauty, love or all. That Gods love is such to us, so free, grounded upon no­thing in us, he has mercy, because he will have mercy, and loves us because he loves us.

2. It is the lastingest love. Nothing can take it off, Luke 15. the Prodigal sonne shewed no love to his father, he could not endure to dwell with him nor near him, but went into a far countrey, spent all amongst harlots, if he had lost by trading it had been something; to be poor and wicked, nay but to be impo­verished by wickednesse, &c. So for Davids love to Absolom, Absolom had done much one would think to take off the love of the tenderest father in the world, he had murdered Amnon, and sought his fathers kingdom, and his life, and had abused his fathers concubine before the Sunne and all Israel, a fact of that nature that it made him irreconcilable; one would think Achi­tophel was a wise man, the wisest in that matter in the world, and he thought so, and counsels to that purpose, that he might put him out of any hopes of reconciliation, yet David forgets not his fatherly affections, and does as much as he can to excuse Absolom, charges his Army to deal gently with the young man Absolom, in which he doth seem to say thus, Those his crimes must be imputed much to his youth, he was a young man, and David also in another case shews, the wonderfull love of Parents to their children, that nothing can take it off: the little childe in 2 Sam. 12. being unlawfully begotten was a living monument of Davids sinne and shame, yet when it was sick he prayed and [Page 128]fasted, &c. and David was a man after Gods own heart, and nothing more then in his tender affection to his children. A wife may cease to be a wife, she may justly upon some occasion be divorced; a friend may cease to be a friend, nay we ought to cease our friendship and familiarity with him, when he grows scandalous and wicked, 1 Cor. 5. but a childe can never cease to be a childe: it is lastinger also à parte antè, one loves ones childe as soon as it is born, but ones friend a long after.

3. It is the greatest love, especially if we compare the love of Parents to their children, and that of children to their Pa­rents, that is, Parents love their children farre more then chil­dren their Parents. Now this is a wonderful comfort for any one that loves God, and it is most comfort to them that love God most, to think with themselves, Well, I love God much, but this is my comfort, I am sure he loves me more, for God is and will be a conquerour over all people; for as he conquers the wicked, if they are proud he is above them, if they are subtil he goes beyond them, so he conquers his people also; his excellen­cies are above their praises, his mercies beyond their thanks, and his thoughts of love towards them, are as farre above their thoughts of love towards him, Isa. 55.8, 9. Psal. 103.11. And as the word Father is a wonderfull comfort, so it is an engaging word, it engages us to several duties.

1. To honour God, which is so proper a duty to a childe as a childe, that God sayes, If I am a Father, &c. and the second Commandment does not say, Thou shalt obey thy Father, but thou shalt honour thy Father; not but that they ought to obey them too, but because honour is the principle from which all other of their actions should flow: but of that more in the first Petition.

2. Obedience, which must nor be slavish and mercenary, as if it were forced. It is the voice of a slave to say, What must I do? The voice of a son to say, What may I do to please my Father?

3. Imitation, Ephes. 5.1. Imitation is so proper to chil­dren that a childe scarce doth any thing which it sees not, and scarce sees any thing which it does not.

4. Considence, upon this account our Saviour bids us not to take thought what we should eat, or what we should drink, or where­withall we shall be cloathed, and he layes the stresse of all our con­fidence upon this very word Father, and indeed this very word Father has more in it to support considence, then promises have, [Page 129]and indeed a childe does not so properly rely upon promises as up­on relation: if so be one should come to a childe and ask him, why he is so confident that his father will provide for him, and say to him, Did your father ever promise you that he would ne­ver see you want? he might very well say, whether my father promised me so or no, I cannot well tell, nor much regard, this is my support, I know he is my father; So that the voice of a childe, saying, Father, give me such a thing, to plead work is like a servant, to plead promises has too much of the stranger in it, for a stranger will trust an able man if he has bonds and engagements; but to plead the name of Father is like a childe; for when does a childe ever presse his father, and bring witnesse that he said that he would not let him starve? he thinks it enough to call him father, and indeed in that word is vertually contain­ed all promises that is for the good of the childe.

And as this relation engageth us to [...]hese and many other du­ties in reference to God; so it obliges us to many duties in refe­rence especially to the Saints:

1. It teaches us not to exalt our selves above our brethren: suppose we have a little more wealth or honours then they, one is but like a golden letter which makes a finer show, but signi­fies no more then another: so riches makes one signifie no more as to God, it is grace only that makes one truly usefull. Sup­pose there were two men of which one had ten thousand a year, and the other ten thousand and a peny a year, were it not a vain thing for him that had the overplus of a peny to magnifie him­self above, and despise the other, because of that inconsiderable summe of addition: that peny a year carries a farre greater pro­portion to a thousand pound then all the riches in the world does to grace, for a peny may be multiplied to reach and out go that summe, but by multiplying riches never so much, you can never make them amount to be worth the least spark of grace. Rich Abraham layes poor Lazarus in his bosome, Luke 16.23. for as those that sate at meat did usually expresse their intimacy by laying those whom they would shew most love unto in their bo­som, so, &c. for to make Abrahams bosome as a place distinct from heaven from this place, as the Papists do, is a grosse va­nity.

The second duty (from this, that God is our Father) to­wards the Saints, is love, there should be no strife and dissenti­on amongst them; this was the argument that Abraham used to Lot, Joseph to his brethren, and Moses to the Israelites that strove together.

2. From the words, Which art in heaven, considered in them­selves, and not as an introduction to the prayer, observe

1. The Dignity of the Saints, the Lord of heaven and earth is their Father.

2. That the Saints are strangers here on earth, for ubi pater ibipatria, and indeed the world uses them as strangers. Nay, it uses God and Christ so, it hated me saies Christ, before it hated you. God and Saints are both strangers upon earth, Psal. 39.12. David does not say, that he is a stranger to God, but a stranger with God.

3. It teaches the people of God, that they should not won­der at the carriage of the world towards them; dogs will snarl and bark at strangers, but not at those of the same fa­mily.

4. It shews us thus much, that if heaven be our country we must be making homeward; as we are strangers, so we must be pilgrims too. If a poor childe should have been brought up as an out-cast in a very mean way, and cast into prison, and should after understand that some great Monarch was his father, and should to assure him of his love and relation to him, send letters and rich jewels, such as those that delivered them to him he knew was not able to purchase, and should send him word that shortly he would send his Nobles for him, and break the prison door; would he be sad when he heard that his father would send for him and receive him, that the prison doors were breaking open that he might come forth? God hath told the Saints in his Word, that they are his children, and has conveyed the rich jewels of his graces to them by the hands of his Mini­sters, &c.

2. Consider the words as they are an introduction to prayer, then observe,

1. In general, that we ought not to be rash when we enter in­to the house of God, but to use some preparation before we per­form so holy a duty; for we are like viols hung by, they must be tuned before they can make musick, and though we finde our selves in tune and sit for worldly imployments, yet we must have a higher preparation or tuning for religious duties, to be tuned the plain way will serve well enough for worldly imploy­ments, but we must be tuned like Davids harp, to fit us to sound out the praises of God. Indeed we should perform temporal things with spiritual hearts, but there must be a more spiritual frame and preparation of heart in holy duties; Christ superad­ded [Page 131]a second blessing to the bread and wine, when he set them apart as sacramental elements of the Lords Supper.

2. If you take these words as an introduction to prayer, ob­serve,

1. That we ought to have high and good thoughts of God when we pray unto him, or else we shall never perform the duty with that confidence and reverence that we should do. Neither of these alone will serve to affect us with that spiritual frame of heart as is required, and therefore the Heathens with all their philosophical notions of the greatnesse of God, could not raise up their hearts to a true confidence for those notions, did at best but amaze and astonish them, it could not breed in them confi­dence; nay further we must not only have an apprehension of the greatnesse and goodnesse of God in general, and rest there, but we must get and endeavour to know our interest in God, for gracious God is a word which signifies the goodnesse of God in general, but Our Father signifies relation and interest.

3. Hence we learn, That we are not to pray to any but to God, not to Angels, for God by the Apostle forbids us to wor­ship them, Col. 2. and the Angels themselves forbid us to wor­ship them, Revel. 19.10. & 21.9. Nay the words are spoke as it were in passion; for when a man is in passion and would have a thing hastily done or left undone, his expressions are ve­ry abrupt and broken, he is so earnest that he cannot stay whilst his tongue do speak so many words as will signifie what he would have, but by his pronunciation and gesture at the same time sig­nifies the rest of that which he is unwilling to stay from signi­fying untill his tongue can speak the whole: Nay, in passion the tongue speaks otherwise then by words, viz. by pronuncia­tion only, and the words in the original are only [...], that is, see not in worshipping Angels we make God angry, and An­gels angry; and prayer is such an act of worship that adoratie which signifies worship is properly praying too, nor may we pray to Saints, for Elias wishes Elisha, that if he had any thing that he would have him to prevail in with God for him, he bid him ask him before he went to heaven, for afterwards it was in vain to desire any thing from him, 2 Kings 2.9. by the zeal of the Saints on earth we may guesse at the zeal of the Saints in hea­ven. If the Apostles were enraged as to their outward carriage seemingly as most to madnesse when the Lystrians would have worshipped them, surely if the Saints did but know of the abo­minable Idolatry that is committed towards them, it would [Page 132]certainly, if it were possible, interrupt their very happi­nesse.

4. From the word Our, we learn, That we must pray for others as well as for our selves.

5. It is of great comfort, that wheresoever God has a peo­ple to call upon his name, Every one of Gods children has a stock of prayers going for him, and though thou canst not pray for thy self, yet others pray for thee.

6. That God is in Heaven, it shews, That our thoughts should be heavenly in the duty of prayer, though it is not neces­sary to lift up our eyes to heaven, as our Saviour did, John 17. for the Publican durst not lift up his eyes thither, and yet was accepted.

Two things there are in this and all prayers:

1. What are the things we desire. And

2. What are the things we are engaged to do, for every pray­er is an engagement to do what in us lies to obtain the things we prayed for.

1. We must take the words of this prayer in the largest sense, in respect of the acception of the word, except some words of the prayer, or some other parts of Scripture puts a limitation to them; and therefore Kingdom being differenced from other Kingdoms, by the word thy, is not to be taken for the powers and Kingdoms of this world, and therefore the word Our can­not be taken, as if we prayed for every particular man in the world, since we only pray for those whose Father God is or may be hereafter for ought we know, hence will it follow that we must extend the Kingdom of heaven to the Kingdome of grace and glory.

2. They must be extended to the utmost sense of words, in respect of the persons or things prayed for; so when we pray for the forgivenesse of our trespasses, we do intend both all kindes and all numbers of sins, as sins of ignorance, infirmity, &c. and every particular sin of those kindes.

3. It is to be extended universally in respect of places; so when we desire that Gods name should be hallowed, we do not de­sire that it should be hallowed in this or that place, but in the whole world.

4. In respect of time, it is to be extended to all time, but that time, which is not compatible with the nature of prayer, viz. the time past, or that which is not compatible with the nature of the thing we prayed for, as if we take thy Kingdom [Page 133]come for the day of judgement, it is not proper to say that we should pray that should come now and again a thousand years hence.

5. In respect of degrees in all those Petitions to which there is no limitation given. When we desire that Gods name should be hallowed, we desire that it should be hallowed to the utmost, and so that his will should be done, and that our trespasses should be fully forgiven.

6. If there be several wayes that the Petition may be accom­plished, we include them all, as the name of God may be hal­lowed in our thoughts, words, lives.

7. In every Petition we pray for all the means that are con­ducible for the obtaining of that thing included in that Pe­tition.

8. We do pray for the preventing if absent, or removing if present all that may hinder the mercy we pray for, in whole or in part.

9. In the four first Petitions are included Deprecations, and in the Deprecations are included the contrary Petitions. When we pray for holinesse vertually, we pray against sin, as in the af­firmative Commandments the negative are included, in the ne­gative the affirmative.

10. Though all things that we are to pray for may be redu­ced to some of these Petitions, yet many things may be reduced to more then one, but more immediately to one, and more re­motely in other respects to other Petitions.

11. That in every Petition is vertually included. 1. Our want of the thing we pray for. 2. Our necessity of having of it. 3. Our acknowledgement of our inability to obtain the thing we pray for, or to avoid the evil we pray against, without Gods special assistance and mercy.

2. Every Petition includes an engagement to use the means, and to avoid and remove all impediments that might hinder us from obtaining the thing we prayed for.

Hallowed be thy Name] 1. By the name of God is meant his Titles, Attributes, Ordinances.

2. To hallow or sanctifie is a very high expression: it is more then praise or honour, for these we may give to men, we must honour our Parents. It is more then wonder and admiration, for we may wonder at things that are evil, as Christ did at the unbelief and hardnesse of heart of the Jews. To sanctifie or hallow the name of God is the highest expression that can be; [Page 134]what we account sacred we may not put to any common use, but for things that we account never so excellent, if not sacred, we may use in the meanest offices, as we may cut glasse with a dia­mond.

2. Though we sell a diamond of never so great value for a farthing, it may be folly, it is not prophanenesse for Esau to have sold his birth-right if it had consisted onely in temporals, and had had no spiritual priviledges annexed to it.

We are to sanctifie God in our thoughts, words and deeds.

In our thoughts we sanctifie God two wayes:

1. Deus est su­per omne verbum, & super omne filentium omnem sci­entiam, & omnem ad­miratione, omnem a­morem & omnem ex­tasin, super omne quod est, & super omne quod non est, su­per omne quod potest esse, & su­per omne quod non potest esse. Thus, raise thy thoughts as high as possibly as thou canst, and when thy thoughts are highest, purest, holiest, that thou canst possibly frame, then know that God is infinitely more above them then the heavens are above the earth, and know that thou dost not considerably honour God in thy thoughts till all the actings of thy understanding be lost in admirings; nor dost thou considerably honour God by the actings of thy love, till they be lost in extacies and ravishments of spirit, and both un­derstanding and will yield themselves up, as overwhelmed and conquered by the glorious excellencies of God, for God is not only above our words, but above our silence, not only above our understanding, but admiration: But take heed that in the act­ings of your understanding you do not offer to make a thought of the essence of God, for we cannot know him as he is, 1 Joh. 3.2. Joh. 2.18. Exod. 33.20.

2. You must take heed of under pretence of honouring God in one Attribute to dishonour him in another; the high thoughts that you have of his excellencies must not lessen the thoughts that you have of his goodnesse, knowing that the Majesty of God doth not put bounds to his goodnesse; be sure that his goodnesse is as incomprehensible as any of the rest of his Attributes.

Secondly, Thou honourest God in thy thoughts when there is such an holy dread of the Majesty, presence and holinesse of God, that thy thoughts are kept in one, so that thou darest no more think an impure thought, then do an impure action in the open street.

2. In respect of words, thou dost hallow the name of God,

1. In respect of thy words themselves.

2. In respect of thy pronunciation also, when both thy words and pronunciation are such as are sutable to those high, good and holy thoughts thou hast or oughtest to have of God, and fit [Page 135]to raise the same thoughts in others; when thou speakest of God, speak with as much reverence and feeling, as if thou spo­kest to God, and when thou speakest to God, let the awe and dread of his Majesty be as much upon thy spirit as thou verily believest would be if God immediately spoke to thee from heaven.

3. By thy life and conversation thou dost hallow the name of God, when thou dost live sutably to the truths, promises, mer­cies, and the rest of the attributes of God; so that it may be said of thee, that thou art a living Bible, as Paul said of the Corinthians, You are the epistle of Christ not writ with ink, but with the Spirit, 2 Cor. 3.3.

2. From the order of the Petition, observe, The glory of God being the first and chiefest thing that we are to desire, it follows,

1. That the glory of God is to be preferred before all things, even our own, and the salvation of all men, &c. For certainly if any thing were to be preferred above it, it ought to be desired before it.

2. Because God hath made all things for his own glory, Pro. 6.16. Now the means are servants to the end, and the Servant is not above his master.

3. God hath taken away all that glory, happinesse and excel­lencies which he had bestowed upon the fallen angels, because they dishonoured him. Now if their excellencies were better then the glory of God, God should take more for his glory, then 'tis worth.

2. From the order observe, That we ought to desire all other things, not only lesser, but in reference to the glory of God.

3. That since the glory of God is better then all the world, it is a greater sinne to rob God of his glory, then if it were pos­sible to rob the whole world: so much for the order, for the Peti­tion it self,

1. We do tacitly acknowledge that we are not able sufficient­ly to glorifie God: for first by reason of our ignorance we can­not tell what are the best means, and by reason of our impotence we cannot put in execution those means we do know: we know that the way to glorifie God, is to have the Gospel of Christ preached in power and purity thorowout the whole world. 3. By reason of our wickednesse we will not use the means that we can, but are very prone to dishonour God.

2. Not only not we, but not all the creatures in heaven and earth are able sufficiently to glorifie God. So that not only Da­vid, Psal. 148. & 150, &c. but even the Angels, Revel. 5. call for help. Nay, even Christ himself as man findes it too hard a task sufficiently to glorifie his Father, John 12.28.

2. We desire in this Petition, that God would bestow upon us all means whatsoever, whether outward or inward, temporal or spiritual, whereby we and others are made able and willing to glorifie him, as that he would enlighten our understanding, af­fect our hearts by manifesting himself and his truths in his works, Word, Ordinances, &c. and that he would do this at all times and in all places, and that he would prevent or remove all things that might either in whole or in part hinder his glory, whether it be ignorance, atheism, idolatry, superstition, &c. and that he would enable and encline us and others to the utmost to glorifie his name in our thoughts, affections, words and deeds.

Thy kingdom come.] 1. Three things are presupposed.

1. That every man by nature is under the dominion of sinne and Satan.

2. That it is not in the power of any creature, or of all to go­vern the world, or to cause the kingdom of grace to come, where it is not, or increase where it is, or to be the cause of the coming of the kingdom of glory [...].

Secondly, The kingdome of God is three-fold. The king­dom,

1. Of power and providence, whereby he rules over all crea­tures, even reprobates, senslesse and irrational creatures, yea even devils themselves.

2. The kingdom of grace, whereby he rules in the hearts of his people here in this world.

3. The kingdom of glory is the reigning of his people with him after the dissolution of soul from body, and at the reu­nition.

Thirdly, In the Petition, the things we pray for, are

1. That the Gospel might be propagated through the world, and by consequence that the Jews may be called, and the fulness of the Gentiles may be brought in, and that the kingdom of [Page 137]grace may be set up in the hearts of men uncoverted, and that it may be established and increased where it is.

2. That he would hasten the coming of his kingdom of glory, and our reigning with him for ever.

Now the means for this end.

First, The removing of those things that hinder, and there­fore we desire,

1. The destroying of the kingdom of sin and Satan.

2. The downfall of Antichrist, and the frustrating of the power and plots of all other enemies of the Church of God.

Secondly, The positive means are,

1. Outward, as

1. That the Church may be furnished with all Gospel-offi­cers and Ordinances, and they furnished with gifts, and both purged from corruption, and countenanced and maintained by the civil Magistrate.

2. That the Ordinances may be purely dispensed.

2. The positive inward means, is

The powerful and effectual cooperation of his Spirit with the outward means.

Lastly, That God would be pleased so to exercise his king­dom of power in the world, as may best conduce to these ends.

Thy will be done on earth, as it is in heaven.] Three things are presupposed.

1. We are unable of our selves to do the will of God, although we desire it, for whosoever prays this Petition right, doth certainly desire to do the will of God, but finding a disability in himself, he desires God to enable him.

2. There is none save onely God that can enable us to do it.

3. We are prone to rebell against the will of God, and to do the will of the flesh, the world, and of the devil.

4. We are not only willing to do the will of God our selves, but also that God and men should do it.

Secondly, There are three things in the Petition.

• 1. What we desire, that his will may be done.
• 2. Who are to do this will, men on earth.
• 3. How it is to be done, As it is done in heaven.

The will of God is twofold:

• 1. Secret.
• 2. Revealed: here it must be meant of this latter.

1. Because we cannot know the secret will.

2. Because otherwise we cannot do the will of God on earth, as the Angels do in heaven for they do it knowingly.

3. Because the secret will of God, even reprobates and de­vils are and shall be subject to, for who hath resisted his will?

As to his revealed will we pray,

1. For active obedience to his commands.

2. For passive obedience, or patience in bearing affli­ctions.

Now the difference is,

1. Our active obeddience must be without even a conditio­nal desire that the commands of God should be repealed. But as to our passive obedience we may desire the contrary to what God reveals (viz.) with submission still to his secret will.

2. All afflictions are even grievous to the people of God themselves, Heb. 12. but his commands are not grievous, 2 John 5.

3. We are not only to obey but love the commands of God, and that not only because they are Gods commands, but be­cause they are pure, Psal. 1 [...]9. Thy commands are pure, therefore doth my soul love them, but we cannot love them.

4. We are to hearken what the Lord will say unto us, and to desire an increase of our knowledge of Gods commands, but we are not to desire a fuller experimental knowledge of afflictions, as to desire sufferings, &c. Affliction is not the object of our desire, as the commands are, we desire to know more of Gods commands, that we may do them, not more afflictions to suf­fer them.

Corollaries.

1. It is not contrary to this Petition to pray against affliction before they come, although God send us word that we will pu­nish us with such an affliction, as we see in Hezekiah, who prayed and prevailed, and in David, whose prayer, 2 Samuel 12. though not literally granted, yet was he heard.

2. Neither is it against this command to pray for removal of afflictions already fallen upon us.

3. Although we are to bear afflictions patiently when we see the hand of God plainly in it, yet are we not to run into afflicti­ons, for so it is not thy will, but my will be done.

Who are to do this will? It is men on earth; we onely pray for those that live on earth, and therfore neither for Angels, souls departed, nor devils, for some are below, others above our prayers.

3. How it is to be done.

Quest. Why is it not said, Thy will be done on earth which is done in heaven, but as it is done in heaven?

Answ. 1. Because there is some will of God that we here pray for obedience to, which is not in heaven (viz.) passive obedience.

2. To shew, that in our obedience we are not only to look at the quid but quomodo of our obedience; for although we do all that is in Gods heart, as in Jehu, yet being it is not in a right manner, God may visit such obedience not only on us, but on our posterities.

Quest. 2. Wherein we are to imitate the Angels in our obe­dience?

Answ. 1. As the Angels, so we are to obey knowingly; it is said of the Angels, they are full of eyes behinde and before, to shew the clearnesse of their knowledge; our Saviour blames the Samaritans for worshipping they knew not what, and Paul the Athenians for worshipping the true God, yet without know­ledge.

2. As the Angels, so we are to obey God cheerfully, Psal. 19. Revel. 15.3.

3. As the Angels, so we must obey speedily.

4. Constantly, without intermission or remission.

5. Universally.

6. Obedientially, because it is his will.

7. Humbly.

8. Faithfully without partiality.

9. Diligently.

10. For right ends, 1 Cor. 10.31. Rev. 4.11. Dan. 9.1. Isa. 6.2. Revel. 15.6.

Give us this day, &c.] 1. From the order, we learn

1. That the glory of God, the kingdom of heaven, and spi­ritual things should be first in our desires, for this is the last of supplications.

2. We should not so often pray for temporals as spirituals, for here are three Petitions of spirituals, and but one for tem­porals.

Our desires for spiritual things should be without limitation, but not so for temporals.

Give] This shows, That

1. All things are Gods, for we desire not any man to give us that which is our own or none of his.

2. It is give, not lend, to shew that we cannot restore to God any thing after to recompence God.

3. Give, not pay, to shew that we do not deserve any thing, because of any precedent act.

4. Give, not sell, to shew that as for present we have nothing worth, even our very bread.

Corollary.

All is of free grace, if every crumme of temporal bread must be freely given us, then surely that bread which came down from heaven, if we cannot merit one crum of bread much lesse heaven.

5. The richest men in the world are but beggars.

6. That we have forfeited our right to all the outward bles­sings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them.

7. Neither the creatures of themselves are able to sustain us, nor we to merit, or by our own industry to procure them, but prone to get and use them unlawfully.

Ʋs] This shews,

1. The great liberality of God who feeds every man.

2. It is an expression of Charity.

3. It is a direction of Charity.

1. Because it shews how the poorest may be charitable, by praying for, if they cannot give bread to others.

2. Because by this means we may exercise charity to Christi­ans never so far off.

3. By this way we are charitable even to the richest as well as the poorest.

4. Though we do give bread, yet we must give our prayers too.

4. This is likewise an engagement to charity.

1. Because we being beggars our selves we may justly suppose a denial of Gods hands when we ask bread of him, if we deny others when they ask bread of us.

2. Because we pray that God would give others bread, now Jam. 2.16. for us to pray for them and not relieve them, is con­demned by the Apostle, for we must use the means that God af­fords for the obtaining of whatsoever we pray for.

3. Because they pray for us, and it may be we enjoy our bread by their prayers, good reason therefore, &c.

5. This word us is a great motive to confidence, for us is us children, and much confidence there is in this relation, for the ve­ry dogs feed of the crums, much more children.

This day] It is not for a moneth or a year, but this day, which sheweth,

1. The uncertainty of our life, for we pray not for the bread of to morrow, but to day.

2. Our continual dependance upon God.

3. It shews the goodnesse of God.

1. Who first because he would have us constantly come to him, give us for no longer but from day to day.

2. Who notwithstanding every day we forfeit our food, yet will not deny to hear us and grant us supplies still.

4. That by having daily experience of his love we may go to him with more confidence.

5. Hereby we may see this prayer is to be used as a rule for prayer, not a form in the same words, for Luke differs here.

Quest. 2. How can a rich man pray for that bread which he hath already?

Answ. Although he hath it in possession, yet he hath it not as to propriety, he is but as a steward whose those things are not which he hath, because he hath them in possession, but he must ask his Lord leave.

2. Although he possesseth them, yet not as a blessing till they be sanctified by the Word and prayer.

3. Although he have enough, yet many there are that want, and he must pray for others.

4. Although he have enough for the morning, yet he may not have enough for the whole day, how common to be rich at the morning and poor at night!

5. Though he hath abundance, yet he knows not how to use it; as if an Apothecaries whole shop be given to a man ig­norant both of the vertue of each drug, both of the medicine and the dose, would be little available; nay he might even take poison in stead of a right potion; so in a rich man, he knows not what is convenient, and hence Hagar desires not only food, but food convenient for him.

Quest. 2. Whether is it not a crossing of this Petition, for pa­rents to lay up for their children, since we do not only provide for the day, &c?

Answ. No, because

1. By this day (as some interpret) may be meant the day of our lives, and so those that are part of us.

2. Although we lay up for the future, yet so as every day to desire a blessing upon it, and depend upon God as much as if we had nothing at all. We provide not abstracting it from the bles­sing of God.

Our.

Quest. 1. How we may call Bread, Our Bread, since we are but stewards at the best, and have nothing of our own?

1. In respect of God they are not ours.

2. In respect of his Church they are not ours.

3. In respect of the poor they are not ours.

4. In respect of our children they are not ours.

Answ. Bread may be called Ours,

1. In respect of God they are ours, by way of possession and use.

2. In respect of men, they are ours by way of propriety.

3. In respect of the poor, although they have Jus charitati­vum, yet not Jus civils, so that though we ought to give bread, yet they may not take it.

I say although we ought to give them yet ought not they to take without gift, if otherwayes, they are thieves in taking without gift, as we are thieves in keeping what we ought to give.

Yea wicked men have a civil right to that which they possesse legally, although the righteous are heirs of all things, yet they are not to take possession till they come at age.

2. By this word Our we intend to desire so much of God, that may satisfie our necessity, that we may have a sail fit for our vessel.

3. It is a Petition of justice: we desire a blessing,

1. From God, upon those things only that are our own.

2. We desire that every one may enjoy what is their own, and so pray away all injustice.

• And consequently we pray away all that we unjustly pos­sesse.
• And consequently we ought to restore what we unjustly possesse, for we ought to use all lawfull means for the obtaining of what we pray for.

Daily] The word in the original is [...], for the divers ex­position and acception of which, vid. Grit. Sac. & Grot. in loc.

The reasons why [...] should rather be taken for substan­tial then daily bread.

1. Because otherwise there would seem to be a Tautology in so short a prayer, for by this day the same thing may seem to be sig­nified.

2. Because this is very requisite to all temporal blessings, that they should be profitable to the use for which they desire them.

3. That we may deprecate what the Prophet speaks, Hag. 1.6. That may be another reason.

Take the word in this sense, and then in it these things are in­cluded. We pray

1. That our food may be wholsome, and that our stomacks &c. might be blessed as to concoction, &c. so that the food may be turned into nourishment, and so for all other accommodati­on of our life may be enabled to bring us those comforts for which we use them.

2. This shews an ingagement to a moderate use of the creature, since by an immoderate and intemperate use of the creature we make them unprofitable, contrary to which here we pray.

Bread.

Quest. 1. Why bread, and not quails, not dainties?

Answ. It shews how moderate our desires should be as to earthly things.

1. We should not exceed a medium, as to the desiring of out­ward things, as to the quantity of them, for it must be but daily bread.

2. We must be moderate as to our requests for the quality; it is daily bread, not dainties but bread, yea and the coursest too, for it is houshold bread. Panis nomine in oratione Dominiea princi­paliter & praecipuè significatur ordinarius ille cibus corpori nostro a­lendo destinatus, & quidem non ille tenerior à similagine, sed Crassior & Domesticus. Scult. Evang. l. 2. c. 33.

Quest. 2. Why bread, and not drink and cloathing?

Answ. Although both these be included in bread, yet this is mentioned, because it is the most necessary for life, one may live without raiment, but not without food.

2. We do here acknowledge that all our industry and endea­vours can do nothing without the blessing of God upon them, for we take not so much pains, or bestow so much cost in any thing that belongs to the body, as to obtain bread, for here ma­nuring, [Page 144]plowing and sowing, &c. and yet it is God that must give every seed its own body, 1 Cor. 15. That wheat doth not grow tares but wheat, is not from the nature of the soil, no, nor grain, but the goodnesse of God.

3. It is a rule for charity.

1. When we give we must give that which is sutable to their wants who beg, that is included in Our hread, when hungry then food, when thirsty then drink.

2. We must give them that ask meat which may nourish, not mouldy bread, &c.

3. We must not think it enough that we give to day, and leave off when an other day comes, but we must daily give as we daily pray.

4. We are not bound to give dainties, but to relieve the ne­cessities of the poor.

5. Those that have but bread and no superfluity, yet must give. Daily labourers must give, Eph. 4.28.

And] From this conjunction pointing out the coherence, observe,

1. We are not to stand long in our prayers for desiring tem­porals, but to passe from them to spirituals.

2. Although we enjoy many things in the world, yet wanting the pardon of sinne, there comes no solid and true comfort from them.

3. In all temporal blessings we are not so much to look to the hand as the face of God, to see whether he gives us what we re­ceive with a frown or no, for here pardon of sinne is annexed to bread, to make it a blessing.

4. In the receit of temporal blessing we should consider the sins we are guilty of in abusing them formerly, for having asked bread, presently we ask pardon.

5. When we have abundance of outward enjoyments, we are apt to commit and forget sins.

6. In all our prayers our first and last should be for spirituals, for the desires of temporals, are but by way of parenthesis, as it were.

Forgive us.

Quest. 1. How can our sinnes be said to be forgiven, when [Page 145]Christ hath fully satisfied for them?

Answ. They are forgiven as to us, but not as to Christ; nay it is more free grace then if he had pardoned without satisfacti­on, for as in this case, There was a Law that he that committed adultery. should have both his eyes put out, the Kings sonne he was found guilty, whereupon he was condemned to lose both his eyes, but the King his father from love and pity, caused one of his own, and one of his sons eyes to be put out, which shew­ed farre more free grace to his sonne, then if he had pardoned him totally without punishment, especially if he had put out both his own eyes for a common Subject to have saved his eyes, and yet justice was more satisfied by this fact of the Kings, then if the other had incurred the total penalty.

Qu. 2. How shall a justified person pray for the pardon of sin, since God is reconciled already?

Answ. There is a double reconciliation:

1. Of God as an enemy.

2. Of God as an angry Father.

When once God is reconciled, he is an enemy no more; but after reconciliation, although God may be a Father, yet he may be an angry Father. We need reconciliation but once as to en­mity, but often as to anger.

2. Though a justified person hath title to pardon, even whilst he is sinning, by vertue of Christs merits and intercession, yet he hath not actual possession of the benefits of pardon be­fore he sues it out by confession and repentance, and this Petition is the suing out of our pardon, not the meriting of it.

Qu. 3. How can a justified person pray for pardon of one and the same sin any more then once?

Sol. In such cases he rather prayes for sense of pardon then pardon it self.

Quest. 4. How can one that is assured of pardon, pray for pardon?

Sol, 1. He ought to pray this Petition, because that every moment there are some new sins that he must pray to obtain par­don of.

2. Hereby he desires the continuance or increase of his assu­rance.

Forgive] There are these things included in the word:

1. That none can forgive but God.

2. That we can never satisfie for sinne on our part, there [Page 146]is no hope of paiment, but still we must cry for forgive­nesse.

Ʋs] This shews,

1. For whom we do pray, viz.

1. For the pardon of others sins as well as our own.

1. Out of love to them.

2. Out of respect to our selves, because many other mens sins are ours divers wayes, and therefore even in justice we are bound to pray for the pardon of them, because they are in some sense our own, and we have been the cause of their guilt by exam­ple, &c.

2. It shews for whom we do not pray (viz.) not for the sins of the devils, but of men.

Our] 1. It is a free acknowledgement of our guilt, not laying it upon others but our selves. True repentance is no ex­cusing repentance.

2. This shews that the best of men are debters, the richest owe much unto the creditour.

Debts] Our sins are called debts,

1. Because by them we rob God of his honour, &c.

The civil Law divides all obligations in obligationes ex delicto & ex contractu.

• Now we breaking his Laws, and Covenants, and Promi­ses, we come indebted both wayes.
• Our debts, not debt, as forgive shews the greatnesse of our sins, that we are not able to satisfie for them, so debts the number of them.

As the greatest sin ought not to discourage us from asking, so nor ought we to have such low thoughts of the lest sin, as to think it not worth the whiles to beg pardon for it, for we are here to pray for all sins pardon.

As we forgive our debtors] As here, is a note of similitude not of equality.

Quest. 1. Whether are we bound to forgive every one that ow­eth us any thing?

Answ. We are certainly bound to pardon them if they owe us as we owe God, that is, so as they are not able to pay.

2. We are to forgive all men their injuries, not their debts.

Quest. 2. Whether we are bound to forgive men that do not [...]sk pardon out of scorn or malice?

Answ. We ought, Mat. 5.44.

Again, it is not said, either so many, or so great debts, but indefinitely, therefore neither the number of wrongs, nor the greatnesse of injuries can excuse a man for revenge.

In the Petition we have these ingagements to forgive others,

1. Because we pray that God would forgive them, as in this case, suppose a man that ows me one farthing, and oweth another a thousand pound, how think you should I be reall if I went to the other to beg pardon for this debtor for a thousand pound, when as I in the mean time was suing him for my far­thing?

2. Because we desire God who is so much above, to forgive us, Matth. 18. for how can we expect that God should forgive us a thousand talents, and we will not forgive our brother a thou­sand pence?

3. Or else we lie to God in our prayers, for, As we forgive, implies that we do forgive.

This last clause may be for comfort, to pray for pardon with comfort when we are convinced that we forgive others.

And] Hence from coherence observe,

1. That no sooner is pardon of sinne obtained, but Sa­tan will be busie in temptation.

2. We are not onely to desire pardoning but purging mer­cies.

3. Since these two Petitions are joyned by And, we cannot sincerely hope for, and beg pardon of sinne, that are negligent in avoiding temptations.

Leade us not, &c.] Quest. How can we pray not to be lead in­to temptation, since none have been without them, and they are likewise very profitable for us?

Sol, The word rather signifieth, Do not bring us into temptati­on, but the meaning is, that God should not leade us into tem­ptation, and there leave us.

2. The other clause clears this, because we desire not so much to be delivered from evil temptations, as from the evil of temptation.

Object. We should not runne into temptations, and by the same reason that we should not tempt others, for we pray for o­thers as well as our selves.

2. None can tempt us without Gods leave, and if he hinder we shall be free from temptations.

But deliver us from evil] Here we desire,

• 1. That we may be supported in temptation.
• 2. Delivered at all times from temptation.
• 3. Or if conquered to restore us after temptation.

Moreover observe from the general.

1. That God may justly give power to Satan to tempt us.

For thine is the kingdom, &c.] 1. We may lawfully enforce our desires by arguments.

2. Those must not be drawn from our selves.

3. We are to joyn praises with prayer.

4. We are not to pray to any one but to such as we may adde this clause to the end of the prayer, and by consequence not to Angels nor Saints.

5. The Latine copies had none of this clause, wherefore the Latine Fathers make no mention of it in their Comments, but it is in all Greek copies, and in the Syriack.

6. The meaning of the words may be this; Thou mayest law­fully, having the authority to grant us, for thine is the kingdom, and thou canst, for thine is the power, and thou shalt have the glo­ry of all thy mercies.

Amen] 1. Amen, the word is an Hebrew word, and signi­fieth truth, wherefore God is called Amen, Isa. 65.16. and Christ Rev. 3.14.

2. It is the same in all languages, to shew that as it signifi­eth in the beginning of any sentence assent, and in the end con­sent, so all are to give assent to the truths, and to give consent to the Petitions in the word of God.

3. It shews that we ought to ask in faith.

4. It is the duty of all that are in the Congregation to say A­men to the Minister, which appears plainly by these two places, 1 Cor. 14.16. Numb. 5.22. Deut. 27.15. It is reported of the Arians in the primitive Church, that their Amen was like a clap of thunder.

5. We are to say Amen in three respects concerning this prayer:

1. To all the Petitions, not to any one only. Divers will [...]ay Amen to the fourth and fifth Petition, though to none of [Page 149]the former. Divers desire forgivenesse of their sins, and to be delivered from evil, but care not to be delivered from tempta­tions.

2. We must as well say Amen to the patern annexed to the third, and to the condition annexed to the fourth, as to the Pe­titions themselves; for though we cannot do Gods will as they do it in heaven, we must desire to do it, and mourn as well for our failings in the manner as the matter of our obedience; and as willingly forgive injuries as we are that God should forgive us our sins.

3. We must say Amen as well to the Doxology as to the Pe­titions.

6. Our Hallelujahs should be as loud and frequent as our Ho­sannahs, in our praises as our prayers, it shews that we ought to pray with the understanding.

For if ye forgive, &c.] It is not said, if ye will forgive, but if ye do forgive, lest men should flatter themselves with an in­tention to forgive hereafter. Chrysost. observ.

2. [...], the Greek signifieth generally lighter offen­ces, of purpose to meet with that disposition that generally is in revengefull people, who use to aggravate injuries that are done them, and make mountains of mole-hils; Christ cals them but mistakes, and though the same word be used in the next verse concerning our offences against God, it makes the sense the fuller, for it is as if I should say, You must not expect that God will forgive you the least offences if you do not forgive your brethren; but if you will say it signifieth greater sins also, Eph. 2.5.

Then since the word signifieth both, it shews, that we are not to forgive lesser but greater injuries.

3. It is not said, if you forgive not your brethren, but men, we are not only to forgive them that are Saints and brethren, but all men good and bad.

4. It is not said, if you forgive men their trespasse but trespas­ses, to shew, be they never so many, as seventy times seven, Mat. 18. though there a certain number be put for an uncertain, and such a number, it will somewhat pose a man to know what the [Page 150]product is, so that if a mans heart were not corrupt, it were easier to forgive then to cast that number up.

5. Our forgiving men their trespasses is not the cause, but the necessary antecedent to our assurance of Gods forgiving us ours. Or

1. A certainsign, as our love to the brethren is not the cause of our passing from death to life, 1 John 3.14. of Gods forgiving us, is a motive of our forgiving others, Ephes. 4. ult.

6. See that God will not be behinde hand with us, for if we forgive never so freely, he will as freely forgive; if we forgive many injuries he will forgive us as many. Nay we may not amiss put the emphasis upon those two words Theirs and Yours, for certainly both in number and greatnesse Ours exceed, mens of­fences are an hundred, ours ten thousand, theirs as pence, ours as talents.

7. Heavenly Father may be added here, to shew the aggrava­tions of our sins, all our sins are against a Father, and a heaven­ly Father, the greatnesse and goodnesse of God doth much ag­gravate our sins; it is as if Christ should say, He that injures you, it may be you are not his father, or tam pater nemo, not such a father, or certainly not his heavenly Father, his injuries are not against so much greatnesse, nor so much love as thine.

8. Or else Father is added to teach us our duty by that relati­on which we have to God, for children ought to be like their fa­ther, and the Apostle argues from this relation to the duty, Eph. 5.1. from our relation to God, and vers. 2. from our relation to Christ, for if we forgive not we are neither like a father nor yet like our brother.

But if ye forgive not, &c.] 1. It is worth enquiry why Christ doth return to speak to the fifth Petition rather then any of the rest.

1. It may be to discover unto us the backwardnesse of our hearts to this duty, and indeed our Saviours earnestnesse in pres­sing of it appears many wayes:

1. In that our Saviour in so short a form of prayer as this is, should put in a clause concerning this matter.

2. That he should put this clause in such a way, that when­soever we pray our prayers should be so farre from doing of us good, that in stead of being supplications or deprecations, they should be imprecations if we neglect this duty.

3. That after Christ hath done this prayer he should speak to this clause rather then any other.

4. That he should adde such a grievous punishment for neg­lecting of this duty which virtually includes all other punish­ment, for if our sins be not forgiven we are liable to all evil tem­poral, spiritual and eternal. So that this is such a sinne that doth not only bring upon us some peculiar punishment, as other sins do, but the punishment of all our other sins.

3. See the wonderfull goodnesse of God even to the very wic­ked in this particular, or else why should God be so earnest that his children should not revenge in private injuries on his enemies, no not so much as to hate them?

4. Christ doth not speak any thing to the clause before the prayer be fully ended, to shew, that we ought during the time of our prayer to keep close to the work, and not to give way to de­viating and distracting thoughts.

5. A revengefull Christian,

1. Because diametrally opposite to the expresse and frequent command of Christ.

2. All his prayers are but virtually imprecations upon him­self.

3. All the guilt and punishment of his sins lies to the utmost upon him.

Moreover, when ye fast be not as the hypocrites] First, It shews, that fasting is a duty in the time of the Gospel; For

1. It is not If you fast, but when ye fast, Christ supposes that Christians should fast.

2. It is not said, Do not what hypocrites do, but Be not as the hypocrites, not blaming their fasting but their manner of fa­sting.

3. Christ setting down the manner of performing this duty, [Page 152]shews, that it is a duty not a sinne, for Christ would never take so much care to direct us how to sin, since that which in it self is a sin can never be well done.

4. Generally hypocrites do not use to do works publickly for acceptance of men, which materially are sinne. Many other arguments may be produced to prove it, but that I intend not in these Annotations for the future to use any argument, but what are in the Word.

Secondly, Our Saviour here speaks of private not publick fasts, as before he did of private and closet prayer; for as for publick prayers, we may love to pray in the Synagogues, to joyn with the Assemblies of the Saints, for it is lawful for us to wear sackcloth, nay it is unlawfull for us to come with jewels and or­naments in publick fasts, nor indeed at all times in private fasts, as we see in David and Ahab, whom God did commend as to that particular.

Thirdly, He doth not say, Do not what hypocrites do, but be not what hypocrites are, we may, we must do many things which they do; but though our outward actions should be, yet our inward frame of hearts should never be the same with theirs, for pro­phane men generally erre in the matter, but hypocrites in the manner of performance.

Fourthly, He may not be said to fast, that is forced to it for want of food, for the Apostle useth one word to expresse hun­ger, and another voluntary fast, 2 Cor. 11.27. [...] is quasi [...], such fasting may be an affliction, but it is no religious duty.

Fifthly, The word translated sad countenance signifieth fiercely, ghostly, as that of a wilde beast, as of a Bear rob­bed of her whelps, but our translation is very full, for it is not alwayes taken in a bad sense, for it is used of the Apostles, Luke 20.17.

All that was sad in the Pharisees was their countenance, whereas in private fasts before men, all that should be sad in us is our hearts.

Sixthly, The word translated Disfiguring their faces, signifies to corrupt, macerate, to destroy the very countenance, as if they were not the same men, whether it was by their often fa­sting they grew lean and meager, or else by dirting of their fa­ces, the word is used, vers. 19. and as rust takes away the beau­ty of those metals that are rusty; and as moths do eat holes in garments, so their countenance by often fasting, and not wash­ing, lost their colour and figure.

But thou when thou fastest, &c.] 1. That is in thy private fast, vid. v. 16.

2. Nor is it to be taken as if we were bound to wash our face and anoint our head, but the scope of our Saviour is, that none by our countenance or otherwise, should know when we fast.

Lay not up treasure] First, Our Saviour having said, Chap. 5.20. That our righteousness must exceed the righteousness of the Scribes and Pharisees, i.e. the doctrinals of the Scribes, and pra­cticals of the Pharisees, and having shewed the errours of the Scribes in the 5^th Chapter, he comes in the 6^th Chapter to shew the wickednesse of the Pharisees, and how our righteousnesse must exceed theirs.

Three special sins he reproves, of which the Pharisees were eminently guilty, Hypocrisie, Covetousnesse and Pride, which they shewed in censuring of others; in this verse and the rest of this Chapter, our Saviour comes to speak against covetousnesse, which consists in two things; Either in desire of abundance, or in the anxious desire of things necessary; against the first he speaks in this verse. The word translated Lay up, signifies not only to lay up, but to gather together: and in the word there are two things:

1. The prohibition, then

2. The reason: and one may paraphrase the words thus: Do not gather abundance and lay them up for your selves, for though you lay them up for your selves, you are likely to have the least share of them, for either the moth, the rust, or the thief will destroy that which you have taken so much care to ga­ther up.

Secondly, The reason why [for your selves] is put in, may be,

1. Because that generally those that have none but themselves to provide for are most covetous, Eccles. 4.8. where it is not said children but childe, yet not so much as one to provide for.

2. Because that a covetous man of all men himself enjoyes least of his riches, for a covetous man wanteth all things, but most of all what he hath, Proverbs 13.7. & 28.8. What thou layest up while thou livest, thou enjoyest not when thou diest, so that what you lay up you lay it not up for your self.

3. Because it is lawfull to lay up for our children, but not for our selves, 2 Cor. 12.14. yet even then also we must not [...], Lay up abundance: That saying of the Fa­ther in this case is worth the observation, Si multos habueris filios, sed Christus unus, si nullo [...] unicus; the way to make thy children poor, is, not to make the poor thy children.

4. Because it is impossible by laying treasure on earth to make that part of thy self which is not thy self rich, viz. thy soul; for the soul of Abraham, Isaac and Jacob, are called Abraham, Isaac and Jacob.

Thirdly, Treasures, to shew, that those which hoard up wealth are immoderate in their desires and layings up; for a little money may not be called a treasure, and it is here, Lay not for your self a treasure, but treasures.

Fourthly, The corruptiblenesse of earthly treasures is mani­fested in this, that there is no kinde of creature, whether ani­mate or inanimate, but hath power to destroy them. Nay, some of them may be destroyed by that creature which of all is easiest destroyed, viz. a moth, which is but a flying worm, nay of all the weakest, for tinea dum tangitur frangitur; nay they are de­stroyed from themselves, from that corruption which them­selves breed, as the garment doth the moth, and metals rust.

Fifthly, The judgement of God is seen in this, That he hath appointed means for those riches that are laid up to be de­stroyed; for the moth nor the rust do consume those things we use; nay the rust doth not only destroy thy riches, but brings destruction on thee, Jam. 1.3.

Sixthly, There are many wayes to destroy our treasures, some­times our estates do moulder away insensibly and by degrees, so [Page 155]to be as a moth is taken Hos. 5.12. sometimes by open violence, and all at once, when thieves break thorow and steal.

Seventhly, This shews the extraordinary care that rich men have to secure them, for breaking thorow shews that they are put up in strong-holds; indeed some kinde of riches the moth and rust cannot destroy, as gold and precious stones, but those can­not be secured from thieves; nor can all the strength thou canst make keep off their violence, for it is not said a thief breaketh thorow, but thieves, if thou canst secure them against private robberies, thou canst not against publick invasion, and indeed a covetous man little differs from a thief himself; thieves steal from the rich and covetous men from the poor, thou art a thief in keeping from the poor, and he is a thief in taking from the rich.

But lay up for your selves] It answers an objection, What must we do with the overplus of our estates? Divers there are if they spend all their incomes and gains must either live luxu­riously, as the rich man, Luke 16.19. or else lay up, &c. our Saviour doth as it were say, You need not do either; for God hath provided a place larger and safer for you to lay up your a­bundance in.

2. No other treasures are laid up for our selves, but what we bestow upon the poor, those we lay up in heaven we enjoy, those in earth we lose.

3. A covetous worldly man layes up abundance for his chil­dren, but if we ask him what he has laid up for himself, he must answer Nothing.

4. It teaches us to be liberal to the poor; a man is not said to have laid up a treasure that has laid up some few shillings; so if thy gifts to the poor be but few and small thou hast not laid up a treasure.

5. The reason why we should lay up our treasure in heaven is, because that that is a safe place, no thieves come to heaven to steal it, &c.

6. It shews, that the riches of the Saints are unseen, they are treasures laid up, and all such are kept in secret.

7. That as covetous men do not onely lay up of their abun­dance, but also deprive themselves of most necessaries to in­crease their treasures; so it shews, that we should not out of our abundance give to the poor, but out of our wants, out of our mouth, and from our backs to relieve them that are in ex­tream wants.

For where your treasure is] This is the second reason why we should lay up our treasure in heaven. For

1. As in vers. 19. our treasures will be lost if we lay them on earth; so here, our hearts will be like our treasures, if they will be heavenly our hearts will be heavenly, as Aramundus Vis­abunda sayes, a man has seven daughters, his daughters in re­spect of their parents are equal, but if one man is a Husband­man, another a Merchant, another a Knight, another a Lord, &c. according to their husbands so are they dignified; so the hearts of men all equal by nature, but their love is such as the thing on which they bestow it, earthly if to the earth, heavenly if to heaven.

2. We may evidently know from this what that is which we love most, our fears, desires, hopes, joyes, love, are placed in our summum bonum.

The light of the body is the eye, &c.] This is a third reason or confirmation of the second, why we should not lay up our trea­sures, &c. and it stands thus, As the eye is to the body, so the aim and intention of the soul is to the faculties thereof: for as if the dark eye lets not in light, the whole body is dark, though the Sunne shine never so bright upon it; so if that which we main­ly look after, and aim at, viz. the end and scope of our actions, be earthly, be our actions never so glorious they are earthly al­so; [Page 157]for prayer, &c. though in it self it be spiritual it becomes carnal if the end be carnal.

Here our Saviour shews the great mischief that comes from the former, viz. that our religious actions become carnal, and it stands thus, If so be that thy most religious and holiest per­formances, which in respect of the matter of the duty are good, it they become carnal because you do them for a carnal end; what are your other actions, which in respect of matter, man­ner, end, and all are carnal? And how great must thy dark­nesse needs be if thy light be darknesse? For if the prayers and sacrifices of the wicked be an abomination, what are their bla­sphemies?

No man can serve two masters, &c.] Our Saviour puts this to answer a tacit Objection of such as will say, That the laying up treasures on earth hinders not the laying up treasures in hea­ven, and that they can serve both God and Mammon, which our Saviour utterly denies in this verse, and it is impossible for one to have two last ends at once, and there be many truths and reasons included in this verse,

1. That whatsoever is our last end is our master, for both we and all our actions are subservient to that which we make our summum bonum, and a covetous man is not so properly said to have his riches, as his riches him, as one that has a violent fea­ver, though he be said to have a feaver, yet properly the feaver has him.

2. That we may love other things subordinately and rela­tively to God; for it is not having but serving riches that un­doeth us.

3. That one cannot both love and hate God, and so of despising and cleaving, and by consequence whosoever loves not God, and trust not in God, hates God and despises God.

4. Let us do never so many actions which God has comman­ded, if we do them not out of love it is no obedience.

Take no thought for your] 1. Now our Saviour shews many reasons why we should not be over-carefull for things necessary, as before concerning superfluities.

Those things that are necessary to keep body and soul toge­ther, and so reduceth the necessaries of this life to food and raiment.

2. All care is not here forbid; but distracting care, as the word signifies [...].

We may have a diligent care of providing for our families, but we must not have a care of diffidence, while we provide we must not deny or doubt of Gods providence.

3. The words are not to be taken, as if we should not take thought as gluttons do what curious dish they may eat of, but it is the want of a poor man that knows not what to do, not as if out of abundance of choice, knew not what to take, but out of extream want knew not how to get any thing to eat or drink.

4. The word Mirimua does include a reason to dehort us from this care; for as we should take care that our bodies be not torn in pieces, so should we take care that our minde be not distracted, for a sedated and quiet minde is a greater comfort then all those things that our care can procure us, aequè miser qui omnia concupiscit, ac qui nihil possidet.

The first reason why we should not be solicitous about such things, but rely upon Gods goodnesse, stand thus, He that will give a jewel will not deny a farthing, he gave you life with­out your caring or desiring of it, and framed your body with­out your care; will he not much more give you that which is lesse? Or thus, Since your life is such a jewel, and your body such a stately structure, sure he will not let the one fall to the ground, nor the other fall to decay for want of repairs, and lose a thing of so great value for want of that which is of lesse value, as food and raiment are in comparison of life.

This shews the folly of gluttons, who live that they may [Page 159]eat, as if food were better then life, as also the pride of some others who use fashions that are hurtfull for their health, as if the raiment were better then the body.

The consideration of former mercies is a strong argument to trust God for the future, 1 Sam. 17.

Behold the fowls of the air, &c.] Arg. 2. Which will appear when we have explained the terms.

1. Birds are named, because of all creatures they seem to take the lesse care for their food, many of them spend their whole life, as it were in singing, you might be as cheerfull as they, and be fed. Or

2. Fowls are named because of the multitude of them, there being vast flocks of them.

3. Because most of them do eat more proportionable to their bulk then beasts do, and that is the reason as some say that Luke particularizes in the Raven, and Psal. 147.9. and as others, be­cause the old Ravens leave their young in their nest before they are able to provide for themselves, but a worm breeding out of their dung creeps to their mouth and feeds them: Or as others, that they thrust their young out of their nest before they are able to flie up and down, and so disinabled to provide for themselves, and yet God feeds them.

4. Why that no particular is here named, and named in Luke, to shew that God does not provide for particular fowls, but for all in general.

5. It is not said for fowls, but for fowls of the air, to shew, that for divers fowls that are domestick we provide for them, but who provides for the fowls of the air?

6. They use no means to provide for themselves as you do, for they neither sow, &c.

7. He is not their father, but your father.

8. He is a heavenly father, and if he that is heavenly will provide for fowls, much more for you that are heavenly in respect of your souls.

9. Here is another argument, viz. that Gods people are bet­ter: [Page 160]if we feed our dogs, will we let our children starve? that in the former: if we take care of our earthen vessels, will we not take care of our jewels? Every one of you are better then all they, as one jewel is more worth then the common vessels of our house.

They have a double excellency over them, they are better, and they are much better then carrion brought to the nest.

10. Your Father feeds them, that with them he may feed you, so that terminatively you are the object of his providence to them; so that when you see them fed you may see God pro­viding them for you.

Which of you by taking thought] Here our Saviour adds ano­ther Argument, viz. the unprofitablenesse of our care, as if he should say, As you shall be fed and nourished without you care, so with your care alone you shall not be nourished; and it is put by way of question to make the affirmation stronger, and it is put more emphatically there; as if he should say, Not onely every one of you, but never an one, let his skill be never so great: and there is something more, for it is as if Christ should say thus, You cannot with all your care get food, but suppose you could get that, yet when you have it you cannot make your food nourishing, and make you grow, you must trust God for that when all is done, you cannot make your stomack digest and turn your food into nourishment, you cannot only not give your self your whole stature, but you cannot give your self one cubit.

And why take ye thought for raiment? &c.] 1. Now our Savi­our comes to the second thing that is needfull for this life, which is raiment, and he puts it here by way of Question, not posi­tively, as for food, to shew, that of the two there are fewer [Page 161] Why's to be given for taking thought for raiment then for food, it being lesse necessary for life, not onely because that in divers Countreys a man may live without raiment alwayes, and in all Countreys farre longer then we can without food; and if we are well cloathed our garments will last us longer farre, so that there is not cause of renuing of them, as there is of our eating and drinking.

2. Our Saviour doth confirm this from Gods providence, which does farre more abound in respect of raiment, both in respect of the excellency of the raiment, as also in respect of the meannesse of those things which he cloaths, for the grasse is not of so much excellency as the fowls of the air, and yet their rai­ments are farre more excellent in comparison then the food of the fowls, for it is said, That Solomon in all his glory was not arrared as they.

3. The Lilies, it may be meant specially the Tulip, it being one kinde of Lily, and of all flowers the flower of the great­est beauty and variety and of the least use, for it is good nei­ther for food nor physick, and therefore it is said, it is cast into the oven, but especially concerning his colour and beauty is spo­ken here, for Violets, nor Roses, nor any other flowers differ comparably from one another in colour as this doth, and here is added The Lilies of the field, not of our garden, concerning which we seem to do something for them by our care, But who cloatheth the Lilies of the fields? Further, they do nothing towards their cloathing, They neither spin nor toil, &c. you do both, yet God cloaths them; nay he cloaths them better then any man was cloathed. Kings generally are the richest arrayed, and the mag­nisicentest of Kings, as we reade of, was Solomon, yet Solomon was not only not ordinarily cloathed as well as they, nay in his in­terview, nay in the entertainment of Embassadours, nay in all his glory he was not arrayed as one of these.

4. But you will say, How is this true? was not all the robes of Solomon so excellent as the cloathing of the Lilies? In this the Lilies did exceed his cloathing, their colours were natural, his artificial, and so it exceeds as much as a native beauty doth paint; a beautiful woman is far more beautiful then the most ex­cellent of painting; but indeed this cannot easily be made out, for our Saviour bids us consider the Lilies, and there need a great deal of consideration to discover it; and from it we may learn thus much, In the meanest of Gods creatures God has shewn so much wisdom, that it needs the wisest mans study to fathour [Page 162]its depth. Nay sometimes God doth put abundance of honour upon those things which seem most mean, in so much that Ga­len which was little better then an Atheist, in his consideration of the structure of the head, and other parts of the body, is si­lent, as to the knowledgement of God, yet when he comes to consider the foot stands admiring, and confesses a Deity.

5. You may see how that from every creature of God, if we would but consider it, we might gain abundance of spiritual ad­vantage; no Chymist in the world can make such a rare extract of the creature as a Christian, they make medicines for fea­vers, gouts, &c. from the creature, but they cannot draw from them an antidote against infidelity, but a Christian can.

6. It shews, that we should not alwayes go gorgeously array­ed, every day alike, this was the sinne of the glutton, Luk. 16.19. but Solomon was not alwayes in all his glory.

7. Since our Saviour sets down our labour, spinning, &c. as a help to our faith, it tacitly approves of our using means: and though there be some gallants that neither toil nor spin, and yet Solomon in all his glory is not arrayed like one of them, yet we are to use some lawfull calling, though not to supply our temporal wants, yet that we may be more able to relieve others, and to preserve our selves from the temptations of idlenesse.

8. Solomon is named for two reasons, 1. Because he was the richest. 2. The wisest: his riches enabled him for the matter of his garments, and his wisdom for the artifice of them, to have the exactest in the world.

Wherefore if God so clothe the grasse of the field, &c.] Now our Saviour comes to apply what he said, and it stands thus:

First, Concerning the means of the creature over which the providence of God thus watcheth.

1. It is called grasse.

2. In respect of its continuance, it lasts but as it were for a day.

3. It is of little use, for it is cast into the oven; then we must consider, though it be thus mean, how much God does for it, 1. He clothes it. 2. He so clothes it.

And the Argument stands thus:

1. In respect of you, You are far better then the Lilies. And

2. There is an emphasis in clothe, it is not said, so clothe, partly to strengthen our faith, viz. If he will give such excel­lent cloathing to Lilies, will he give no cloathing at all to you? and partly to abate our desires of these earthly things, there is no promise made of rich cloathing, only of cloathing.

Secondly, Our Saviour doth not say, that you have but little faith, O ye of little faith! but doth say that it is so little that it would make man stand admired.

For after all these things do the Gentiles seck] Learn

First, That the ends and objects of a Christians thoughts ought to be higher and more sublime then that of Heathens. Nay even in those things that we do common with the Hea­then, though our actions be the same, yet our ends should be higher.

Secondly, The Heathen do not sinne in seeking for these things, but first in seeking them so earnestly, as [...] added to the verb denotes.

Thirdly, In considering the providence of God over these earthly things.

Fourthly, It is to be noted, that after our Saviour has again repeated the thing from which he dehorted them against, yet he proceeds to further motives and reasons; it shews thus much, how hardly we are drawn from these distrustful cares, we need to have line upon line and motive.

This is another reason why we should not take care for these things, and it stands thus, If so be that God knows all your wants, and is able to relieve them, and willing to supply them; you need not take such care, but he knows that we stand in need of these things, and is willing to relieve us, because he is [Page 164]our Father, and is able, because he is in heaven.

2. It is enough for a Father that is able to know the wants of his children, and certainly God knows our wants more then we our selves do.

5. And Gods being our Father differs from our earthly being our father, for we were the children of the devil, he adopted us to be his sons, and he that will give us so great a blessing as son­ship when we were enemies, much more will he give us so small a blessing as food when we are sons.

But seek ye first] 1. That the word But shews, that we can­not do both, and indeed our cares for worldly things doth both much hinder us from, and distracts us in holy duties.

2. The word changed from [...] to [...] shews, that that we should not seek heaven anxiously and distractedly, but our very endeavours after grace should be like the running of a swift deep river, not like tumultuous waters of a raging sea; our endeavours should be as fervent as may be, but without distra­ction; like as they say of the heavens, though their motions be exceeding swift, non strepitum edunt sed harmoniam.

3. Not only in this sense our endeavours should be first of heaven, viz. That our first thoughts when we awake should be heavenly, as also the first part of our lives should be dedicated to God, Eccles. 12.5. but especially by first is meant we should chiefly and most earnestly seek after those things.

4. The word in the original added, that they shall be cast into the bargain, as when one buyes wares of any great value, they cast in things of small price into the bargain. Hence we learn,

1. How inconsiderable these things are in comparison of grace and glory, as giving grace and heaven are not to be com­pared with Gods giving us Christ, Rom. 8.32.

2. We may learn; that whosoever that seeks for the kingdom of God and his righteousnesse, shall surely have it, for how can these be added to them if they be not given at all?

5. We must as well seek for grace as glory; he that seeks for the kingdom of heaven without righteousnesse, hath no promise that he shall have either.

6. We must not expect superfluities and abundance, it is not all things, but all these things.

Take no thought then] 1. That as long as we live in this life there is not a day but we shall meet with evil enough temporal or spiritual.

2. It is great imprudence to multiply our own evils which we do by grieving for affliction past, and by projecting evils to come, and haply those evils that will never come, when to morrow comes let it care for it self, haply thou mayest not live while to morrow.

3. Voluntary outward mortifications, as those of Capuchins, Hermites, &c. are abundantly, it is like one that should put more Aloes or Wormwood, or such bitter ingredients into a po­tion then the Physitian required, and then boast of or complain that he has drunk a very bitter potion.

4. God does not delight to afflict his people, for he puts no more evil in any day then what is sufficient, he gives afflictions by measure, Isa. 27.8. but mercies without measure, but heaped up and running over; but how much it runs over is not known.

JUdge not, &c.] Now our Saviour comes to the third fault whereof the Pharisees were exceeding guilty in their practice, viz. their censoriousnesse in judging all besides themselves, which is abundantly set down by those that write of them, that when they came from market or any publick meeting they would wash themselves, &c. because they supposed they touched wic­ked men, which the Prophet toucheth when he sayes, Stand off, I am more holy then thou.

Publick judicature is not here condemned, but private censu­ring, and that in two things,

1. In the judging others to be guilty for doing those things which the Law forbad not, when they judge men to be guilty for omitting their traditions and ceremonies, which were but inven­tions of men, which Paul hints, Rom. 14.3. So also Jam. 4.11. the meaning is this, He that judgeth and condemneth his bro­ther for doing that which the Law forbids not, condemneth the Law of imperfection, as if the Law had not forbidden all that was to be forbidden or commanded. To break the Law may be an act of impotency, but to judge an act of arrogance, so that judging here and condemning may thus differ, he may be said sinfully to judge another who condemneth him for doing that which though he did he sinneth not in doing, and he may be said to condemn another sinfully whom the Law condemneth for do­ing, but he hath no just grounds to conclude that he did, espe­cially rash and uncharitable judging of persons is here con­demned.

2. All censuring is forbid:

1. In respect of the matter, when we judge things that are doubtfull to be certain, that are small sins to be great sins, that are indifferent to be sinfull, or those that are sinfull to lay greater aggravation upon them then in hypothesi belongs to them, [Page 167]to judge the intentions of others.

Reason 2. The reason is, that howsoever we carry our selves to others, we must expect the same measure from men, for so Luke, though we may not exclude Gods judging of us also.

But you will say, Is it measured to every one according as they measured to others, and those that are most holy should be least censured.

Resp. 1. This hath a tendency to it, if wicked men will judge so, they go diametrically opposite to that which the carriage of the righteous enclines them unto.

2. Certainly as to God, this will come to passe that God will deal to every man according as he deals to his bro­ther.

2. In respect of the grounds and rice from whence it pro­ceeds, viz. to Judge others out of envy, malice, pride, or from vanity of wit, when we are subject to shew our wit in discover­ing others faults.

3. In respect of the manner, when we do it rashly and un­charitably, uncompassionately, not out of hatred of the sinne, but of the person, and not that others or he may be edified, but that he may be disgraced.

4. In respect of the end, when it is done not to edification, as brotherly reproof. Or secondly, to make our selves seem more holy by the detecting the faults of others, as if we were vertuous, because others are vicious.

Why beholdest] 1. We must consider why we behold the more in our brothers eye, and we shall finde a great deal of rotten­nesse at the core; the Why of hypocrites words and works are abo­minable, while their outside is specious; hence that of Luke 16.15. Is it the love of thy brother? Not so, for then thou wouldst more hate it in thy self then in others, for the love of our selves is to be the rule of our love of our neighbours. Is it the honour of God that troubles thee? then thou wouldest be more offended at a beam then a more. Is it the filthinesse of sin? he that hates uncleannesse hates it most the nearer it is to him, [Page 168]he hates uncleannesse in his house, more in his chamber, more in his face, but thou art more troubled at a more in thy brothers eye, then a beam in thy own.

Behold] 1. There is no such reason thou shouldest wonder that there is a mote in thy brothers eye. When thou seest a wic­ked man, thou hast more reason to wonder that thou art not worse, then that he is so bad.

2. Thou shouldest rather weep for, and cover thy brothers faults, then stand gazing on them.

The word doth as well signifie to take heed to or care of, as to behold, Col. 4.17. the word is [...], and so it may ve­ry well signifie here, for presently after our Saviour brings him in as taking care to pull out the mote out of thy brothers eye.

Mote] 1. Hypocrites are curious in discerning the faults of others, though one hath but one fault, it is not motes but more, and that a very small one, for it is not a beam but more.

2. They behold the faults, never look upon the graces of their brethren, a mote can scarce cover a considerable part of the eye, but they look upon the mote and not the eye.

3. They look upon others sins but not upon their repentance, a mote in the eye will make it weep, but hypocrites take no no­tice of the tears but of the sinne; thou seest thy brothers sinne, but thou knowest nor his sighs and groans, nor tears in se­cret. David defiles his bed, but he washeth his couch with his tears.

Brothers cye] 1. He being thy brother thy brotherly love should cover a multitude of sin.

It may be the reason why our Saviour names the word Bro­ther, is because that those that generally speak ill of others, use to pretend a great deal of friendship and love, and then adde their slander, which like an Antidote given with poison makes it more deadly, and upon the point it shews, that those that do so, do but dissemble, for if thou lovest him as a brother, how comest thou to discover one small fault when thou coverst a mul­titude of sins?

But considerest not] 1. This is one mischief of prying into anothers fault, that one discerns not his own; he that is so much abroad must needs be a stranger at home.

Beam] 1. Thou art worse then he, because his is but a more, thine a beam.

2. He may consider his mote, and bewail it, for ought thou [Page 169]knowest, but thou considerest not thy beam.

One special use we should make of anothers vice, to look un­to our selves of greater, it may be he sins not against so much means, so many mercies, so that that very sinne which is but a mote in his eye, is a beam in thine.

But you will say, Hath every one that spies a mote in his bro­thers eye a beam in his own?

Yes, since it is a beam to espie a mote in his brothers eye.

How wilt thou say, &c.] How, that is, How canst thou have the face to say when thou art guilty of the same sinne, as Plato said to one who brought him a book, Nulli est contradicendum, he returned it immediately, saying, Cur contradicentibus contra­dicis? Nay when thou art not only guilty of the same, but farre greater, which thy brother cannot chuse but see, since one that hath a mote in his eye can see better then one that hath a beam.

2. Our Saviour gives such an instance that is most proper to this purpose, for he that is deaf, or almost sick of any other di­sease, is not so much disenabled to cure another that is sick of the same, as one that hath an infirmity in his sight, for against him there lies a double objection;

1. If you can cure me, why can you not your self?

2. The eye is a tender place, and needs therefore in all actu­al operation concerning it to have a Ladies hand, but a Hawks eye.

Thou hypocrite, &c.] 1. No greater sign of hypocrisie then to be curious in the espying out of others faults, and yet at the same time to indulge greater in our selves.

2. No Minister in the world so fit to reprove and cure others, [Page 170]as those that have experience of the wayes of cure of their own sins, and he is fitter,

1. Because he hath more skill.

2. He will do it with more tendernesse and compassion.

3. We must not despise the counsel and preaching of those that have been wicked, if now they are converted. We must not say that such an one had a beam in his own eye, but blesse God that it is now out.

Give not that which is holy, &c.] [...], First, Some make this verse to have coherence with the former, and then it is a direction of our Saviour to us, whom we are not to reprove, viz. that are not sensible of reproofs, but like swines, say one, what they will they regard not, such are voluptuous sots.

2. Such as are outragious under reproofs, and flie in the face of the reprover, and then it runs parallel with that of Solomon, Reprove not a scorner. Then the observations are,

1. That reproof is an holy thing, and being so should be for nothing but those things which are against God.

2. That reproof is to be prized of as a jewel, so David counts it a precious balm, Prov. 25.12.

3. That whosoever snarls at or is unsenselesse of reproof, puts himself out of the way of conversion. Pearls are called yours, either because that they belong not to wicked, or because none else do prize them save Gods people.

Secondly, Others do expound it of all Ordinances, especial­ly of the Sacrament, then observe

1. Then they are highly to be prized as pearls, and to be pre­pared for as holy things.

2. Then this is the same with that advice of our Saviour, If you come into a City and they receive you not, depart out of that City, and shake off the dust; such sordid and sottish men are meant here by swine; or else that of our Saviour, When they persecute you in one City flee to another; such are dogs which snarl and flie in the face of such as preach to them the Gospel.

Thirdly, Some will have it meant of those that after con­version return with the dog to the vomit, and with the sowe to the wallowing in the mire, and such are to be ex­communicated, and not suffered to be partakers of holy things.

Ask] To have this cohere with the former is somewhat dif­ficult, but the coherence may be in a double respect:

1. As an answer to the quarrellings of wicked men, for if at the last day they shall quarrel with God, and say, You never gave us grace to serve you, but it may be answered, Why do you complain that you have not that which you never desired? if you had asked you might have had.

2. Or it may answer an Objection of Gods people, for if they shall say, we know not how to reprove, or whom to reprove, then this is the same with that of James Ch. 1.5. If any man lack wisdom, let him ask, &c.

3. It may be a Directory to the Apostles, as before our Saviour, it is shewn whom they should not preach to; so here, he shews whom they should, whosoever desires earnestly and importunate­ly, you should not refuse to preach to such people.

4. But if you consider the words in themselves, the Observa­tions are,

1. That whatsoever mercy we have, it is of free grace, we do nothing for it: a beggar cannot say that he deserves alms be­cause he asketh.

2. See the wonderfull goodnesse of God that will no way be angry for our importunity; if a beggar knocks and will take no answer, we are angry with him, but God is most pleased with those that knock oftnest and loudest.

3. God doth not therefore not grant our prayers at first, be­cause he will not give us the things we desire: if when we ask God seems to go away, it is because we should seek him, and if when we shout and cry he shutteth out our prayers, it is that we should knock, Lam. 9.8.

Christ doth divers times give without asking, and is found of them that seek him not, &c. but we have no promise to relie upon in such a case.

For every one that asketh, &c.] Our Saviour takes off an obje­ction, if any one should plead their own unworthinesse, he saith that Every one, and not some that asketh, receiveth: But you will say, How can that be true? Are there not many of Gods people desire health and other temporall blessings, &c?

Our Saviour-answers this vers. 11.

2. It is not said that he shall receive, but doth receive, part­ly because it is a great gift of God to be able to pray for the Spi­rit. Or

3. Because he shall as surely receive, as if he had already re­ceived.

3. It shews thus much, That whosoever receives any blessing without asking is a thief, and rather steals the blessing then re­ceives it; receiving doth imply a giver.

4. That our Saviour doth adde this chiefly to increase our confidence; for the same thing is manifestly included in the for­mer verse, yet because that our infidelity needs promise upon pro­mise, our Saviour doth rather indeed repeat then adde this verse to the former.

What man is there, &c.] 1. Our Saviour proves à fortiori, that God will give good things unto his children, and it stands thus, If you that are evil, that are creatures, and so infinitely inferiour to God, but that are wicked men, and so inferiour to man in his innocency; if you account it motive enough to know the wants of your children, and what is good for them, much more, &c. there is some natural good remains in all.

Secondly, Wicked men, Why is it not said, If your son ask bread, will you not give it him? but in stead of that it is, Will you give him a stone? as if there were no medium betwixt giving of bread, and giving a stone, &c. The reason may be first, as if Christ [Page 173]should say, When they ask you bread, you will give it them, but you will be sure not to give that which shall mischief them; if there be any so unnatural amongst you, that when your sonne asks a fish, if he will not give him a fish, surely he will not give him a scorpion: Now thus stands the case between you and your heavenly Father, that if he should not give his Spirit to them that ask him, they must needs have the evil spirit, for there is no medium, whosoever hath not the one must needs have the other.

Thirdly, In the redition of the simile, Christ doth not say, How much more shall be not give good things to his children, but to them that ask him, to shew that all that are frequent in that duty are his children.

Fourthly, It is not said, that God alwayes gives the very thing we ask, for sometimes it is not good for us, or not so good for us as that which he gives us, 2 Cor. 12. for sometimes we ask a stone and he gives us bread, sometimes a serpent, and he gives us a fish.

Fifthly, See the wonderfull liberality of God, as

1. He gives freely, only for asking.

2. He gives that which is good.

3. He gives not only one good thing, but all good things; for it is not only good thing but things, and it is not the least act of his wisdome and goodnesse, not to give them except they be good.

Therefore whatsoever] Our Saviour here concludes with that general Directory concerning our carriage towards others, be­cause that to set down every particular would be endlesse.

2. This rule must admit of some limitations, viz. that if the thing be unlawfull that we would have others do to us, we must not do the same to them: as for example, The woman that in time of famine would have and had her neighbours childe for food, [Page 174]she was not bound the next day to give her childe to her neigh­bour.

3. All which the Prophets did preach is not included in their rule, for the Credenda are not included, but the Agenda, and they also concerning such things, and concern the duties of the second Table.

Enter in at the strait, &c.] 1. Our life is compared to travel­ling, it is but a journey either to heaven or hell, we are but vi­atores, therefore must not set up a rest here.

2. There are but two wayes and two ends of every man li­ving, every one goes either in the way to heaven, or in the way to hell, none can go neither way, nor both wayes.

3. No man that gives himself liberty to do whatsoever he desires, may imagine that he goes in the way to heaven.

4. It is not enough for us to come and look in at the gate, and see, and understand what God would have us to do, if we enter not in, and do that which we understand of the minde of God.

5. This is a sufficient motive to perswade any one patiently to bear and to go thorow all difficulties and straits, that the end of them is everlasting life, 1 Cor. 15. ult.

6. It shews that by nature we are not in the right way, for it is a way out of the reach of nature.

For strait] There are two reasons why we endeavour not to finde the way to heaven.

1. Because every one by nature loves carnal liberty, Psal. 2.2.

2. Because there are so many that go in the wayes of hell, evil example is a dangerous and prevailing temptation.

3. That this notwithstanding is enough to deterre us from the sinful pleasures of the world and flesh, that their end is de­struction, Isa. 50.11.

Beware of false prophets] 1. For the adherence, it may stand thus: As I have already warned you of prophanenesse and li­centiousnesse, I shewing that that would lead you to destru­ction, so now lest you should be carelesse of the matters of doctrine, for errours in judgement are as destructive as pro­phanenesse.

2. As they are as destructive, so they are more likely to be fallen into, we are more apt to be deceived by errours then pro­phanenesse, in many respects,

1. Because no one almost doth justifie and plead for pro­phanenesse, for drunkards almost are come to that impudence as to tell you that you must be drunk, but all hereticks lay it on your conscience to believe their errours, and they doe not only preach it for a truth, but generally for a fundamental truth.

2. Because of the subtilty of deceivers; prophane persons are not comparably so wise in their generations as hereticks are.

3. Prophanenesse is generally more dangerous to infect those that scarely have any shadow of religion in their life; but he­resies mainly Gods people; prophanenesse is amongst the Hea­thens, but heresies in the Church; therefore that may be one reason why false prophets are called wolves, because their drift is to destroy sheep.

4. There is no calling under heaven so excellent, but the de­vil hath some of his agents that professe it. We reade of false prophets, false apostles, false Christs, and those that pretended to be gods that were not Gods.

5. Christ hath set down many signs, some more and some lesse, openly to know false prophets by,

1. Their subtilty, signified in this word beware. We need take great heed, or else we shall be deceived.

2. Because generally they come to you of their own accord, not sent by God or man.

3. In respect of their fair carriage and pretences, They come in sheeps cloathing.

4. Their fair conversation comes not from an inward prin­ciple, it is but put on as a garment, and they care not for holi­nesse, they can part with it without any trouble, as a man can put off his cloaths without pain, a sheep-skin cannot be taken off from a sheep without a great deal of pain, but from a wolf it may, because they only put it on.

5. By their earnestnesse and insatiablenesse in spreading their errours, They compasse sea and land, this may be intimated in ra­vening.

Lastly, It is by their fruits.

By their fruits] 1. That there is none of Satans instruments can learn so much subtilty of him, but God gives his people wisdom enough to discover them that they may be known.

2. The Question is, What is meant there by fruits? And how it differs from the sheeps cloathing?

Some make their sheeps cloathing to be only their fair pre­tences, as the Papists say, when they go about to seduce: now it is pity such an one, of such parts, should go to hell for want of knowledge, &c.

Others make them to be their fair carriage and pious conver­sation.

Some make their fruits to be their doctrine: but it is safest to take in both, for though it be generally true to say, that those that come unto us before they be sent, do generally preach er­rours, yet the full meaning of the Text may be this, Let men come to you with never such fair pretences, telling you how much they love you, and what care they have of your souls, &c. yet you must take heed that their fair words deceive you not, look to their doctrines not their pretences.

So for their conversations it may be you cannot know them, by one or two observations, yet by much observation you may, for generally hereticks are wicked men, and errours end in pro­phanenesse.

3. Take heed of judging by blossoms, for then the thorn will be more glorious that way then the vine.

4. You must not judge by one, but by their fruits, that is, by their constant walkings.

1. It shews the difference between the conversation of the Saints and false prophets; you may stick grapes to thorns, but thorns do not bring forth those grapes, so their holinesse proceeds not from any root from within.

2. It shews the noxious nature of false prophets, they are like thorns and thistles.

3. You may see the excellency of true Prophets, they are like vines and fig-trees.

4. Generally these thorns and thistles, these hereticks grow in the sluggards fields, where Gods Ministers, his husbandmen do not plough and sowe.

They may be compared to thorns, because they so easily get in, but with much difficulty get out.

Every good tree, &c.] 1. It is not enough for a Christian to have the leaves of profession, and the blossoms of resolution, but must have the fruit of holinesse.

2. That no unregenerate man can do one action that is good; the word fruit is in the singular: But you will say, Neither can any good man do any evil action, that follows you will say. I answer, that in a good man there are two principles and deno­minations being from the better part, we do not say that the good man sins, as the Apostle sayes, Not I, but sin, but an unregene­rate hath but one principle, and that the root of bitternesse.

Some good fruit may be stuck upon him, but he doth not bring them forth; so a wicked mans hand may give alms, but not his heart.

Not every one that] One may pray often, and be so confident of our interest in Christ, that one may not only professe to men, that Christ is a Lord, but tell Christ himself that he is our Lord.

2. Our obedience to Gods will must be constant, for so the word in the present tense imp [...]rteth.

3. It is not said, the things that my Father commands, but the will of my Father, to shew,

1. That many do those things that God commands, that yet notwithstanding do not Gods will, but wonderfully displease him.

2, Or to shew, that it is not enough to do what God com­mands, but we must do it because he commands us.

4. Christ when he speaks of wicked men, he never cals God their Father, but when he speaks to the Saints he seldom sayes, my Father, but your Father, or if he sayes my Father, he addes yours also.

Many will say to me in that day, &c.] 1. Observe the multi­tude that shall perish by presumption, despair kils his thousands, presumption its ten thousands.

2. Consider how long presumption continues, one may die and not have presumption removed; nay at the day of Judge­ment after sentence past it must still continue, for these words may very well be supposed to be spoken after Christ speaking his sentence, for so it did evidently appear, Mat. 25.44. they dispute their innocency with Christ after the sentence given: 'Tis very strange that all the terrours of the day of judgement cannot shake their confidence.

3. The wickednesse of a Minister hinders not the efficacy of his administrations.

The efficacy of Sacraments depends not upon the piety of Mi­nisters.

A wicked man may cast out devils miraculously out of the bo­dy and out of souls, and yet go to hell himself.

4. It is a dangerous thing to try our states by gifts of edifica­tion, one may be chosen to Apostleship, and yet not chosen to salvation, Joh. 6.10. comp. with 13.18.

5. One may have faith of miracles and not justifying faith, one may both heal others in the name of Christ, and be healed in body himself by Christ, and yet be a cast-away, and by con­sequence believe Christ when he gives us power to do such mira­cles, and experimentally finde his word to be true, and yet that experience of his truth in those things, may be without the be­lieving of his promises or obeying of his commands in other matters.

6. See the wonderfull power and divinity of Christ, that not only be himself cast out devils, but could authorize whom he pleased to do it.

And then will I profess unto, &c.] 1. The word know sig­nifies generally amongst the Hebrews knowledge of approbation, Psal. 1. ult. Rom. 7.15. 1 Tim. 2.19.

2. It is one of the strongest places to prove perseverance, for those to whom he shall say Depart, he sayes also, that he never knew them. It is not I do not know you, but never did know you, surely if they ever had been Christs he had then known them, 2 Tim. 2.19.