ΠΑΝΘΕΟΛΟΓΙΑ, Or the Sum of PRACTICAL DIVINITY Practised in the Wilderness, and delivered by our Saviour in his Sermon on the MOUNT. BEING OBSERVATIONS Upon the Fourth, Fifth, Sixth, and Seventh Chapters of St MATTHEW. To which is Prefixed A PROLEGOMENA or Preface by way of DIALOGUE, Wherein the Perfection and Perspicuity of the Scripture is vindicated from the Calumnies of ANABAPTISTS and PAPISTS.  
By THO. WHITE B. L. Minister of God's Word at Anne Aldersgate, London.  
LONDON, Printed by A. M. for Jos. Cranford, and are to be sold at the Sign of the Phoenix in St Paul's Churchyard. MDCLIV.   

WHITES OBSERVATIONS  
Upon the 4. 5. 6. and 7. Chapters of St MATTHEW.   

The Authors TO THE READER.  
AUTHOR.  
THe Times wherein we live are so full of Errors, Heresies, and Blasphemies, that except our Antidotes and Preparatives are very strong, and we continually taking of them, 'tis impossible to be kept from being infected?  
Christian Reader. But what are those Antidotes and Preparatives which may keep one from infection.  
1. Take heed of Doctrines that rob God of his Honour, and give it unto man; Such are the Doctrine of Merits, , Election out of foresight of Faith, and Perseverance.  
2. Be established upon the plain Texts of Scripture in the Truths you profess, and take them not upon trust, custom, or education, for such sandy Foundations will never be able to bear up what you build upon them in times of Persecution or Temptation.  
3. Love the Truths that you know, else God may justly send you strong Delusions to believe lies, though you receive the Truth, if you receive it not in the love theroof, 2 Thes. 2.10, 11. Love and rejoice in them, not upon carnal ground, for if thou lovest spiritual truths upon carnal grounds, when those grounds cease, as all carnal grounds will, thy love of the Truth will cease, and though thy evidence be never so great, if there be no adherence, if thy soul cleaves not to the Truths thou knowest, they will be like the dust that lies lose upon the ground, every wind of Doctrine will scatter them; Eph. 4.11, 12, 13, 14. 2 Tim. 3.15.  
5. Turn the Truths of God into nourishment; We must desire the sincere milk of the Word of God that we may grow thereby; while meat is in thy hand it may be taken from thee, if it be in thy stomach thou mayst cast it up again, but if once it be turned into nourishment, into thy substance, than thou canst never lose it.  
5. Desire to know the Truths of God that thou mayst do them, Do what thou knowest, thou shalt know more, Joh. 7.17. We use to take away the Candle from those Servants that have no work or will do none by it.  
6. If Persecution arises for the Truth, suffer it with joy, for if once thou hast suffered for the Truth, thou wilt never part with it; the way not to sell Truth is to buy it; and the mother loves the child most because she hath suffered most for it: If once we have paid for Land, if the Title of it be questioned, we shall endeavour to vindicate it; but if we only be in bargain, if the title be questioned, we leave of our bargaining, and leave it to others, take little care ourselves to vindicate it; but it may be thou dost not live in such times of persecution, that thou must lose thy estate, life, or liberty for the Truth, but always thou livest in such times that thou must leave thy lusts or corruption for it; what corruption, what sin, what lust hath thou left for such a truth? if thou hast not parted with thy lusts and corruptions for the truth, thou wilt part with the truth for thy lusts, etc.  
7. Pray, for 'tis God only that teacheth wisdom secretly, thou canst not come unto the Son, unless thou come and learn of the Father, Joh. 6.44. thou canst not know the Father except the Son reveal him, Mat. 11.27. Thou canst not say that Jesus is the Christ but by the holy Ghost, thou canst not know the deep things of God except the holy Ghost searcheth them out, and reveal them unto you, thou shalt learn more of God upon thy knees then by all thy reading or studying without prayer; If any man lack wisdom let him ask it of God; The Schoolmasters that Luther learned most of, was Prayer, Temptation, and Meditation.  
8. Be constant in hearing and reading the Word of God, for those are two special means that God hath sanctified for the keeping of us from error, Be sure you keep close to that, Heb. 4.11, 12, 13, 14. 2 Tim. 3.13. take heed of making Traditions, Revelations, or Providences as thy Rule to walk by, for the Scripture is plain and sufficient to teach you all things which are necessary, either to be believed or practised, and the clearing of this Point I conceive to be the most prope● Preface to Annotations upon the Scriptures, more proper to that part of Scriptures here spoke to, then to many others, because that our Saviour evidently shows by his practice that the Scriptures, nay, one Book, nay, very few Chapters of that Book is able to answer all Satan's temptations: and as for the times wherein we live, I wish that Discourses of the perfection, perspicuity, etc. of the Scriptures were less pertinent.  
Anabaptists. You speak much of the Ministry and of the Written Word, but these are needless in our days, or at least the written Word is not the only Rule whereby we should walk; Is it not plainly prophesied of the time of the Gospel, Jer. 31.34. They shall teach no more every man his Neighbour, and every man his Brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest of them, saith the Lord, and Isa, 54.13. and thy children shall be taught of the Lord, and if so, what need Scriptures or Ministry?  
Author. We will first take the words in your sense, viz. that all shall be taught immediately of God without the Scriptures or Ministry of the Word, so that from the greatest to the least every one shall know the Lord, that is, so much of God as is needful to salvation: Then thus I argue, That as far as can be proved by these words, the Scriptures and Ministry of the Word is needful, until this Prophecy be fulfilled in this sense, for there are abundance of ignorant persons amongst us who are not taught of God, and that do not know the Lord; Many there are that do not believe in Christ, which they should certainly do if God did inwardly teach them, Joh. 6.45. Now 'tis so evident that few there are that believe and by consequence are taught of God, that it ought rather to be bewailed then proved.  
2. Can any one imagine that none of God's People before in Christ's time, or in the Apostles time, were taught of God, and yet what is more evident than that the Ministry of the Word and reading of Scriptures was in use, and commanded in those times? Therefore to be taught of God doth not exclude the Ministry of the Word, but rather include it: Therefore I answer.  
3. That to be taught of God is to be taught of God in his Word, which I prove by several places of Scripture, 1. as our Saviour says, He that hears you, hears me, and he that hears me hears him that sent me, Matth. 10, 40. Luk. 10.16. Joh. 13.20. and it is evident that the People of God have thought so, that they have been taught of God in the Ministry of the Word, Act. 10.33. and therefore you must not oppose those things that are coordinate, and our Saviour explains this very place, that it is to be taught of God in his Word, for Christ makes to hear and learn of the Father to be the meaning of those words, for hearing signified the outward, and learning the inward teaching of God, for if by hearing an inward hearing should be meant, than it were all one with learning.  
4. If these words are to be taken in your sense, it doth more clearly argue, that private instruction and conference are needless, then that the Ministry of the Word is so, for in private conference and instruction, every one is more properly said to teach his Neighbour then in the Public Ministry.  
Then 5. You of all people should least speak against the necessity of preaching, since by your practice you are so far from judging it unfit for any one to preach, that you judge it fit for every one that will to preach; If preaching be fit why do you condemn it? if not why do you use it?  
6. This place is a Prophecy of abundance of Preaching, for the times wherein his Prophet lived were such, that as in Rome and Spain if any one comes to know the Truths of God, it must be by private conference and instruction, as it were one Neighbour teaching of another, as the public Preaching of the Word, there are none but false Prophets, that are Teachers amongst them.  
7. It is not unworthy considering, whether this may be the meaning of the place, viz. That in these sad times the People were so generally addicted to Idolatry, and misled by the false Prophets, that few there were that knew whether Baal or Jehovah was the true God, but the Prophet tells them, that concerning that Point, to know that Jehovah is the Lord, the time shall come that they shall not need instruction, as if one should say, that the time should come in Turkey, that no one shall need to teach them whether Christ or Mahomet be the true Prophet.  
Anabap. But is it not plainly said that ye have an Unction from the Holy One, and ye know all things, and ye need not that any man teach you?  
Author. If the meaning of the place should be, that none need to teach them, the Apostle would seem to contradict himself, for why does the Apostle write this Epistle to them if they knew all things, and need not that any man should teach them?  
2. 'Tis against the whole current of the New Testament: to interpret these words of the immediate teaching exclusively to the Ministry of the Word, is evidently contrary to the current of the Gospel: What need we pray that God would send Labourers into his Vineyard? What need Paul leave Timothy at Crete to ordain Ministers in every City, if in Gospel-times the Ministry were needless? And that it is not only needful for conversion but edification, is evident, Act. 20.32. 2 Tim. 3.17. 1 Pet. 2.2, 3. And that the Ministry is to continue to the end of the world, is as evident; Our Saviour promiseth to be with his Apostles to the end of the world, with them, as to their persons, he could not be to the end of the world, because they died, but with their Successors he was, is, and will be, Eph. 4.11, 12, 13  
3. The meaning of the words are, as if the Apostle should say, Do not you imagine the truth you have learned you have learned of man only, for 'tis the Unction of the Spirit of God that hath anointed you, that hath taught you, whose teachings are so true, and so full, that you need not that any man should teach you upon this account, as if there were some defect. As if you had not been taught all things necessary to salvation, So there are three things that the Apostle would prove to them in those words. 1. That what they had learned was not properly from man though by man, but from the Spirit of God. 2. That the Spirit of God had not been defective as to Necessaries in his teachings of them. 3. Much less that the spirits teachings were false, as the seducers pretended and the words are set down, clearly in reference to their seducers. The words immediately going before the 28. and 27. ver. the Apostle clearly speaks concerning their seducers who told them that they were all this while misled, and so the Apostle says, that these things I have written unto you, concerning them that seduce you, for that 'tis plain those passages are to be expounded not concerning their Teachers but Seducers.  
Anabapt. But Saint Peter says expressly, 2 Pet. 1.19. That we are to take heed unto the word of Prophecy until (and no longer) the day dawn, and the Daystar arise, that is, while we have the Spirit of God to teach us we are to use the light of the Scriptures, but afterward the light of the Spirit is to guide us, which is more and certain than that of the Scriptures.  
Author. By the Day-dawning and Daystar rise in our hearts, cannot be meant that light and those teachings of the Spirit which every Saint hath as soon as he is regenerated, for 'tis evident that those to whom the Apostle writ this Epistle, were illuminated and sanctisied by the holy Ghost, as appears by the first Verse, yet the Daystar in the Apostles sense was not risen in their hearts. 2. 'Tis as evident that as great Revelations as any that you Anabaptists can boast of, are less certain than the Scriptures, not only to others but even to them who have those Revelations; for the Apostle says, that we have a more sure word of Prophecy; as if he should say, the word is not only more sure to you that have not those visions which we have had but even for us also. 3. Suppose the Dawning of the Day, etc. were to be taken for the illumination of the Spirit, yet it follows not that after we are so illuminated by the Spirit we need not read the Scriptures; for the word until doth not always refer to the time past, as to exclude the time to come, as Mat. 5.18. Mat. 12.20. Mat. 28. last. 1 Tim. 4, 13. Can you argue and say, that when the heavens shall pass away then the Word of God shall fail? or Christ will break the bruised reed and quench the smoking flax, when judgement is brought forth to victory? or that Christ will not be with his Disciples and other faithful Ministers any longer than while the Word last? or that Timothy need preach no more after once Paul had been with him? and indeed in common sense if I bid a man stay in a place until I come, I do not then bid him go away, but rather stay longer that I may speak with him, or do something else when I come? So Saint Peter bidding the dispersed Hebrews attend to the Word, till the Day dawn, doth not bid them then cast away the Word, or leave it off; but however he would have them attend to it till that time, and then afterward they will of themselves attend it without his exhortation; nay, 'tis observable that in that very place he prefers the Word before the sight if the transfiguratjoin of Christ, so that the Word hath the precedence even of Revelation hnd Visions. But because that this point will be shortly so exactly cleared, I will omit further pursuing of it.  
Papists. You speak concerning the reading of Scriptures as if that were the way to keep people from error; Whereas indeed that hath been the cause of all the errors of these times, that every one hath been suffered to read and expound the Scripture. People should stand to the determination and traditions of the Church.  
Author. 1. That every one ought to read the Scripture, and not only Clergymen, as you call them, but all others, is so evident, that there is no way for you to keep men from believing this truth, but by keeping of them from reading the Scripture, Deut. 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up, and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. 'Tis evident that the King is commanded to have as much of the Scripture by him as then was written, and he shall read therein all the days of his life, that he may learn the fear of the Lord his God, to keep all the words of this Law and these Statutes to do them; and Ps. 1.3. Joh. 5.39. 1 Thes. 5.27. Eph. 3.3, 4. Neh. 8.2, 3, 4, 5. Act. 15.21. Rev. 1.2. 2 Ki. 23.3. Deu. 31.11. Rom. 1.7. Act. 8.28. But if you would not have us to read the Scriptures, how would you have us know the Truths of God?  
Papists. The Priest's lips are to preserve knowledge, and they should seek the Law at his mouth.  
Author. The words are, The Priest's lips should preserve knowledge, it shows their duty what they should do, but 'tis apparent in the next verse, that they did not do so, Ye have departed out of the way, ye have caused many to stumble, and how frequently doth the Apostle say, Judge what I say, Try all things, 2 Tim. 2.7. 1 Thes. 5.21. We having spoken just before, that we should not despise Prophecy, he subjoins, That we should not idolise Prophecy neither, by taking every thing upon trust that is preached.  
Papists. But it shows a great deal of arrogance and pride, for poor, common, ignorant people to question the doctrine of the learned and pious Ministers, especially when 'tis not only the judgement of one but of more Ministers; especially of such as have been approved; it is fit for them to judge of the exposition of Scriptures.  
Author. It is very convenient and necessary they should so do, and certainly such shall have praise of God; for 'tis plain the Scripture praiseth the Bereans for doing so; Act. 17.11. Paul an Apostle, and Sylas an Evangelist preached among them; But they took not their Doctrine upon trust, but preached the Scriptures to see whether those things were so, and though they found that to be true which they preached according to the Word of God this day, yet they examined their preaching this day also, and so toties quoties, and these Bereans clearly are commended for thus doing; nor doth this argue any unwillingness in us to receive what is preached, nor dislike of the doctrine, for the Bereans did receive it with all readiness of mind: though they like the doctrines never so well, as 'tis plain they did, for they heard it with all readiness of mind, yet they durst not receive it before they had examined whether 'twas according to the word of God or no: and suppose our Trachers should misguide us, 'tis evident that not only they but we should perish with them, Matth. 15.14.  
Papists. But I must return again to that which is so apparent, that it cannot be denied but that in these times wherein every one hath been suffered to read and expound the Scriptures as they please, errors, heresies, and blasphemies, have more abounded then ever they did.  
Author. I grant that for every one to be suffered to divulge and preach the Expositions, must needs be a certain means of propagating and multiplying errors; But the fault is not in their reading and knowing, but it proceeds from their ignorance of the Scriptures; for our Saviour plainly sets down that to be the reason of our erring; and the taking things upon the credit of our Teachers only, our Saviour sets down to be the reason of so many errors among the Jews; How many times doth our Saviour say in Mat. 5. You have heard that 'twas said, whereas indeed there was no such thing spoken in the Word of God.  
Papists. But how is it possible that simple, ignorant people should understand wherein there are such depths, that the learnedest man in the world cannot fully understand?  
Author. Can any one imagine that the Scripture was writ only for learned men and great Scholars? many things there are hard to be understood there is no question of it, but those things that are necessary to salvation are plain. Certainly the Scripture itself saith so, Pro. 1.4. that 'twas written for that purpose, to give the young and ignorant understanding; and the Scripture commands to buy the Truth, and the ignorant man hath a price in his hand, the fault is not in his head but heart; and he that hath any understanding, wisdom is easy to him, Prov. 17.16. even very children might learn it, Deut. 6.7. and the Apostle saith, If the Gospel be hid, 'tis hid to them that perish, whether they be learned or unlearned: And if for that reason men should not read the Scriptures, because they savingly understand them not, and abuse the Scriptures to the maintaining of heresies, than the reading of Scripture should be also prohibited to learned men, for the poor receive the Gospel, or are Gospellized, as the word signifies, and God doth reveal the Mysteries of salvation to those that are simple, and hides them to the wise, Mat. 11.25. and the greatest heretics that ever were, were not simple but learned men. 3. If those that are simple and unlearned, must not read the Scripture, this as if those that were sick should not use Physic; for since the Scripture only is able to make them wise to salvation, the Psalmist also plainly says, that the Law of God maketh wise the simple, Psa. 19.7. & 119.130.  
Papist. The Scripture with traditions and the Church's Exposition of them are necessary, for how can you know the Scriptures to be the Word of God but by the Traditions of the Church? if that had not preserved and delivered it unto you, how could you ever have had the Scriptures?  
Author. 1. I would desire you to consider what intricate Meanders you would have them walk in, whom you deny to have understanding enough to go in the plain and pleasant paths of the Word of God; if they say We must believe the Scriptures accerding to the Exposition of the present Roman Church, then how shall one know whether that Church be the true Church? If you say By such notes, universality, succession, etc. then what an endless work do you put these men whom you call simple people upon, viz. reading over all Ecclesiastical Histories of the Fathers, to see whether that succession you pretend be so or no? besides how doth it appear whether those notes Universality and Succession, etc. that you give of the Church be true Notes or no, If you say? By the Scripture, than you make the Church to be known by the Scripture, and not the Scripture by the Church, as you pretend, 'tis as if you should desire to know whether your Gold were weight or no; If you should say when he brought his weight, how do I know whether the weight be a right weight? If it should be answered, If the weight weighs just as much as your gold 'tis right; may he not justly answer, If I bring my Gold to be tried by your weight, I can receive no satisfaction at all if your weight must be tried by my gold? Besides those places of Scripture set down the notes of the true Church, and Gods promises of preserving of it in the Truth, etc. which you quote for the proving that we must be ruled by the Church, and that yours is that Church; Those I say, your very quoting proves that you will have them read and judged of by Laymen, and why then not other places of Scripture also? are not other places as easy to be understood as they, nay, far more easy, especially in Fundamentals, both for Doctrines and practice?  
2. As for Traditions they are wonderful uncertain, 1. Because there are divers Traditions that are very ancient and very false. Clemens Alexandrinus reports, that it was a constant Tradition in his time, lib. 1. Stro. Clemens I say, who lived about 14. hundred years ago, reports, That it was an Apostolical Tradition that Christ preached but one year; Irenaeus that condemns this as heretical, sets down another as a constant Tradition as false, viz. That it was delivered by Saint John, That Christ was very near 50. years old when he died. Nay there was a Tradition that was as old as the time betwixt our Saviour's Resurrection and Ascension: It was generally reported by godly precious Saints, and from the mouth of Christ (as they pretended) that John should not die, and the mistake arose by the leaving out or misinterpreting but of one syllable; Our Saviour said, If I will, and the Report went, I will that thou come; Abundance of other instances which are to be found almost in every one of the Fathers that lived near Christ's time. 3. There is abundance of disagreement on the Traditions of the Fathers, for that which one Father accounts Apostolical, another accounts heretical. 4. This is no new practice, for 'twas in all ages the custom of false Prophets and Heretics to plead Traditions, nay, by their Traditions to make the Word of God of none effect, as Mat. 13. and if you shall say so, Heretics make use of Scriptures; but as for Scriptures we are on all sides agreed that it is a true rule, and nothing aught to be taught contrary to it, and we have the example of our Saviour and the Apostles for proving doctrines by Scripture. 5. You Papists do not give us a Catalogue of Traditions, and indeed those that you call Apostolical Traditions, wherein you differ from us: 'Tis a very easy thing to prove you the very year, or at least the Century when they first sprang up, but you use to amuse and silence poor simple people by putting upon your error the glorious titles of Apostolical Traditions and practice of the Primitive Church which you know they are not able to contradict: in saying of our Religion that it began in Luther, in K. Henry the 8. days, as if one should say Moses his Law was no ancienter than in Josias times, because it had lain hid many years before, and was then newly revived. 6. The wickedness of your forgery appears in this, that though you pretend the current of antiquity for th' innovations, yet you being conscious to yourselves of the falseness of this pretence, have appointed an Index Expurgatorius, and in your new Editions of the Fathers, have left out all things that make against you, and then no marvel that Antiquity seems to be folly, when you make it speak what you please, and hinder it from speaking whatsoever is contrary unto you.  
Papists. But though you speak so much against Traditions, is it not evident that you have the Word of God by Tradition? for as you cannot know but by Tradition, that one whose Name was Seneca wrote those Books that go under his Name, so you cannot know that this was the Word of God, had not you received it from the Church.  
Author. As a Carrier that brings a Leteer from a friend, 'tis not his saying that it comes from such a friend that is my main argument to make me believe it, but I know his hand, and know the matter that he writes to be such that none could write of but he, because none else in the world knew that business but only he; Insomuch that though he should bring me a Leteer to which my Friends Name was set, and he should write of the same business, yet I should know that it came not from my Friend by the hand and stile; and if he knew not the secrets between my friend and I, he would have divers mistakes concerning the business he wrote of, by which I should discover that the Letter came not from my friend notwithstanding his Name was subscribed; so for the Scriptures, though the Church delivers them to us as from God, yet that matter is of that nature, and other intrinsecall arguments, viz. holiness, consent, depths of mysteries, and discovering all the secret corruptions of one's heart, etc. I know it to be the Word of God by these Arguments, discover the Alcoran not to be the Word of God, though the Mahometan that delivers it to me say 'tis; and as for Seneca this is clear, In case I were sure that there was such a one as Seneca lived, and that those things that are extant under his Name were of that nature that it were impossible for any one else to write, I should be sure that these were his works without the Authority of Tradition; and as for us in England we received neither our Bible nor our Religion from the Church of Rome, no more than they did from us, we had the Gospel preached amongst us within three or four years after our Saviour's Death, and established by Civil authority almost a hundred and fifty years before they at Rome had; indeed the corruptions in doctrine that we had in Luther's time, we justly ascribe to them, and Luther and others did but endeavour to purge us from those defilements that they polluted us withal, and we enjoyed the purity of the Gospel, till you came and muddied our streams, and now again endeavour as much as in you lies to bring us back again to that Egyptian darkness: Besides 'tis as clear as if it were writ with the Beams of the Sun, that Tradition is wholly for us as to the 
a Aug. i● Psa. 8. idem de doctrina Christiana cap. 6. Idem lib. de Vtilit. Cred●ndi cap. 6. Chrysost. Homil. 3. in 2 The. cap. 3. Clemens Alexand, in exhort. ad Ethnicos. Epiphanius haeres. 76. Hieronym. in Isaiae cap. 19  perspicuity of Scripture; as also for the 
b Irenaeus lib. 3. cap. 1. Idem cap. 47. Tertul. lib. contra Hermog. Theod. in 2. Dialogo contra haereticos, Damasc. lib. 1. de Orthodoxa fide, cap. 1. Chrys. Homil. 58. in cap. 10. John. Idem Homil. 9 in Epist. ad Coloss. Cyrillus lib. de Fide. Basilius magnus lib. de Confession Fide●. Athanas. lib. contra gentes. The of Alexandria in 2. Paschal. Aug. lib. 2. de Doct. Christ. cap. 9 Idem lib. 3. contra Max. Arian. cap. 14. Idem lib. De Natura & Gratia. cap. 61.  perfection of Scripture. Therefore Wounto you Papists, Jesuits, Hypocrites, for you have taken away the Key of Knowledge, ye entered not in yourselves, and them that were entering in you hindered; for the Scripture which is able to make a man wise to salvation is called the Word of Truth; ye would not suffer the people to read, but in stead of them give them images and call them laymen's Books, which are Lies, Isa. 44.20. and teacheth them nothing but Lies, Hab. 2.18. the Scripture which God commands all to read, and commends all for reading; The Scripture in which if there be but a word in an unknown Language, it translates it Mat. 1.23. Mark 15.34. John 1.38. Act. 4.36. etc. but you who are of your Father the devil, for his works do you do in keeping up the Scriptures in an unknown language, making it a crime to be punished with Inquisition, which is worse than death, to have but a Bible in his House.  
woe unto you Jesuits, Papists, Hypocrites, for you teach those Doctrives which the Apostle calls Doctrines of devils, as forbidding of Marriages, and to abstain from meats which which God hath created to be received with , and though the Apostle says that Marriages are Honourable amongst all men, and though all the Apostles were or might lawfully be married, as the Apostle himself said, 1 Cor. 9.5. yet you forbidden all all your Clergy as you call them to marry, yet they your Cardinals and Popes commit all manner of Uncleanness with greediness, committing those things that are not fit to be named amongst Christians.  
woe unto you Jesuits, Papists, Hypocrites, for you deny the Cup of the Lords Supper to the people, and though our Saviour said, Drink ye all of this, yet you will not suffer any but the Priest to drink of it; If when our Saviour instituted his Supper, he intended he should be received by none but by Ministers, why do you give the People the bread? if he did intent it to be received by all, why do you deny them the Cup?  
woe unto you Jesuits, Papists, Hypocrites, for you worship the Images and adore the relics of the Saints, who were slain in the Primitive Church, and say that had we lived in those days we would not have been partakers with him in the blood of the Saints, the Martyrs of Jesus, and yet you that call your Pope his Holiness, and the Head of the Church, who is a rotten member of the Synagogue of Satan; you that call yourselves the only true Catholics, I say, he and you though you Pretend so much to honour the dead; It's yet you have been and are the greatest Persecutors living upon the face of the Earth; so that all the blood that ever was shed by Rome Heathen, is but a small thing compared to that Christian blood, which you have shed for you have made yourself drunk with the blood of Saints and Martyrs of Jesus: therefore you Serpents, you generation of Vipers, how will you escape the Damnation of Hell, Rev. 18.24.  
Christian Reader. I desire a little satisfaction concerning this, which though it stumbles not me, yet it stumbles many others. viz. That the Papists are very charitable, strict-lived people, much given to fasting, Prayer, etc. are very liberal in maintaining of their Ministers, adorning of their Churches.  
Author. Suppose 'twere so that they give all their goods to feed the poor, yet might they do all that out of hypocrisy.  
Christ. Read. But why should you judge their intentions, and ends, and grounds, upon which they give their alms, since that is becoming a Judge of evil thoughts which the Apostle condemns?  
Author. Though I should not judge them, that they give their alms out of hypocrisy, yet I have much less warrant to venture my soul, for that if they be hypocrites they must be damned, which I do if I take up my Religion upon the account of their charity. But  
2. Are they charitable? so are we, for set aside your Monasteries, Nunneries, and such Superstitions we can show as great, and as many works of charity as they can.  
3. But shall we account the Papists such charitable good people, when they are the cruelest bloodiest wretches that live upon the earth, witness the Gunpowder Treason, the Massacre of Paris: Besides all the blood that is shed in Germany, Italy, and wheresoever they go, and those late Massacres in Ireland, where they were generally betrayed and murdered by those Papists which were their most intimate and bosom Friends.  
4. And surely we have but little hold of their Love and good Natures, who are bound by their Religion to imbrue their hands in our blood again, as the Pope Commissions them so to do, and that will be as soon as ever he gets but power to do it. As in all places where he hath power he either damns their souls if they turn Papists, or slays their bodies if they refuse.  
Christian Reader. But what may be said as to their strict lives, Fasting, Praying Priest not marrying.  
Author. 1. Though some of their lives are in some measure unblameable in respect of the Duties of the Second Table, yet in Italy, Spain, etc. where the whole Country are Papists, their Lives are abominable, their Popes, Cardinals, Bishops, and Priests, being generally and notoriously known to be guilty of such Predigies of Lust, such as were scarce ever heard of, as Sir Edwin Sands in his Speculum Europae, hath both judiciously and faithfully set down: A Book very worthy to be read, for he that shall read that Book and believe that Revelation to be true, cannot but he satisfied of the subtleties and abominations of Popery, and 'tis almost impossible for any one, which is not exceedingly prejudiced, not to believe it to be true: It is written with so much candour, impartiality, gravity and judgement.  
2. The things wherein their strictness do most consist, are of that nature, That the more strict they are the more abominable: for those things wherein they do place so much devotion, the Apostle calls Doctrines of Devils, 1 Timothy 4.1, 2. and if they are liberal to their Priests and adorning of their Images, etc. 'Tis no marvel then, Fellow-Idolaters that have gone before them have been as liberal as they; We read of those that pulled their Earrings, Exod. 22. and of those that lavished Gold out the Bags, Isa. 46. 'tis not enough to relieve one in the Name of a Prophet; Paul was of a stricter life and conversation than any of the Papists, at that very time when he was Persecutor, and amongst the Philosophers the Gymnosophists even amongst the Turks; there are Hermit's that live with as much outward austerity as any amongst the Papists.  
But lastly, Suppose that you should know one that were very charitable to the Poor, and liberal to the Ministers, but was a common known Strumpet, would you account such an one a Religious Woman? much less should you account Papists to be Religious though they be never so Charitable to the Poor, since they live in continual spiritual Whoredom, viz. Idolatry, which is fare worse than bodily Whoredom, but the most sure Preservative against Popery and all Heresies, is that which I began and shall conclude withal, viz. Read, Study, Meditate, and keep close to the Word of God, and do not satisfy yourselves only with Reading so many Chapters a day, but understand, digest, and practise them; nay, nor be content only with the understanding of those Truths that lie plain and open, within the surface of the Chapter you read, but dig deep and see what lies within the Bowels of the Text, for in the Scripture to that the words may relate, are hid all the Treasures of Wisdom and Knowledge: That God is the God of Abraham, Isaac, and Jacob, lies open and plain in the very words, when they are read: but this Truth That the Body shall rise again is as truly contained, though not as manifestly expressed in the words, and our Saviour saith, that they understood not that Scripture upon that very ground, because they understood not this Truth included in it, viz. that the Resurrection was proved by that Text: and so I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them which are sanctified.   

OBSERVATIONS Upon the fourth Chapter of MATTHEW.  

MATTHEW IU. I. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. 
THen] Immediately, there were no disseminata vacua in the performances of our Saviour; Christ did sometimes rest, but was never idle, if you refer 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 employments, with great temptations. 2. In respect of Christ, that from the beginning of our Saviour's 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 show 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, temptation, etc. 2. It shows that he did not go himself into temptation. We should not run into temptation, we must resist the devil, and he will slay; but neither may we call him forth to battle, 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 run 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 throughout 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 needless 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 wilderness of Judea, where John preached; for there were locusts and wild honey, so that Christ need not have fasted for want of food. 2. When it is meant of that wilderness, it is always added of Judea; but when it is spoken without any addition, it is meant of the wilderness where the children of Israel were forty years.  
But why thither to be tempted? 1. Because that was the fittest place for that temptation, which he first was to be tried withal, 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 show 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 thou shalt find 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 St Paul. 2. To make them see that their strength is not of, nor from themselves. 3. To purify 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 ways 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 God's favour, because he hath grievous temptations. 5. That he might show us by his example how to demean ourselves 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 business of so great difficulty, and consequence; our Saviour was not capable of some kind 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.   
Vers. 2. And when he had fasted forty days and forty nights, he was afterward an hungered. 
And when he had fasted] Four kinds of religious fasts we read of, 1. Propitiatory fasts to take vengeance of ourselves for some sin we have committed. 2. Castigatory fasts to subdue the body and keep it under, lest it should make us too prone to the lusts of the flesh which may be thought was the meaning of St Paul, 1 Cor. 9.27. I chastise my body. 3. Preparatory fasts when we have any great work to do in the service of God, to prepare ourselves to it by fasting, as before the receiving of the Sacrament, and to fast and pray before one's child be baptised, 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 kind of fast (if any of those that had been named) may this of our Saviour's seem to be, but it may be it was rather a fast partly necessitated upon our Saviour, not as if he did not fast willingly, but that he must needs have fasted, unless 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 sin, or at least give occasion to the devil to tempt him.  
Forty days] 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 days might be, because he would not be inferior to any that went before him, in any duty of religion. Since therefore Moses and Elias fasted so long, he also would fast no less while: for the reasons which are brought for the number, they are such as show more invention than judgement, one might find out fare more than as yet are found out; but it were magno conatu nihil agere, why he fasted no more than forty days 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 forty night's] 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 sin, 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 yield to them, then to any other desire of the flesh.   
Vers. 3. And when the tempter came to him, he said, If thou be the son of God, command that these stones be made bread. 
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 business is to tempt the children of God: but why should the devil delight in tempting, and making men sin? The reason is evident, for he being quite contrary to Almighty God, the very end of his actions is contrary to the end of God's actions, the end of God's 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 God's favour, he strives by tempting him to sin, to put him out of God's 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 hungered, he could not have that opportunity of tempting him, for as long as one is not hungry, one will not seek means, much less 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 forty days he fasted, as St 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 guess at them, is Mark 1.13. where it is said that he was with the wild beasts, it may be the devil might provoke the wild beasts, to run 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 wild or venomous beasts did threaten him with 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 phantasms 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 hungered? I answer, 1. By our Saviour's 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 stomach is gnawed, which gnawing the stomach 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 stone's bread?  
If thou art the Son of God] The Question is, Whether the devil knew our Saviour then to be the son 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 strangeness 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 find 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 ourselves 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 vainglory, he would have him do a miracle to manifest and show his excellency, for every man he knew would be willing to magnify himself. 2. Every man is willing to satisfy his hunger. 3. Of despair of God's providence, as if he should say, thus long you have fasted, and you see God hath not took any way to relieve you, relieve yourself and wait no longer.  
The Son of God] Four ways 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 ways Christ according to his Divinity and humanity was the son 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, none 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 winds, 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 God's 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 senseless things, for senseless 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 only commands what he will have to be, and when in any thing he useth the Ministry of Angels, it is to honour them or some other such end, not for any need he hath of them. 2. Except 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 sin, which scarce seems to be a sin, 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 satisfy one in the belief of such a truth, as that he was the son of God, what sin seems it to be? and than he doth not wish him to turn these sins into delicates, but bread. To tempt very holy men to gross sins would not be so proper, especially at first.   
Vers. 4. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 
But he answered] The Question may be, Why our Saviour did not turn those stones into bread? whether because the thing itself was not fit to be done, or because Satan proposed it? I answer, because the thing itself was unlawful, for if it had been because Satan desired him so to do, than he would not afterwards have yielded to any of Satan's desires, but apparent it is that God himself yielded to Satan in the trial of Job, in the deceiving of Ahab, and Christ in bidding them to go into the swine. 1. Our Saviour's answer doth not import any such thing, but he answers to the temptation, not the tempter; for his answer shows that the thing itself ought not to be done whosoever had moved it, and so all his answers are. 2. Why did he answer Satan? 1. To show that there cannot be so much said for sin, 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 hindered Satan from tempting him any more. 4. Some say there were two things that Satan desired to finde out and accomplish, 1. He desired to make Christ sin. 2. He would fain know whether he were the son of God; now if our Saviour had by power overcome the devil, he had satisfied him in one of his intentions, for he had fully showed 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 Iews. 1. He doth not say where, that it was written in Deuteronomy, for that were needless, for one book is not of more authority than another. 2. It was needless 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 Saviour's 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 rely on reason in things of salvation, for reason is not able to overcome temptations, for reason is not able to find out all sin; so St Paul a learned man confesseth, that he had not known it to be a sin, except the Law had said, Thou shalt not covet, Rom. 1. and if one cannot by reason find out sin, we cannot know what is a temptation, for how is it possible to know when one is persuaded to sin, if one doth not know what is sin? 4. That he might show us the sure way to vanquish all the fiery darts of Satan. Gildas the ancientest of all our English Divines, calls 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 than the Hebrew; but you will again say, Since the Septuagint differs in divers things from the Hebrew, how can one 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 son 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 son of God. 3. And chief because he would give him such an answer, that might agree with us: if he had said the son of God, and not man, we could not have said so. 2. Man, to show 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 wilderness, 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 stomach a power to digest and chylifie, and to the liver to sanguify, there could be no nourishment. The answer of our Saviour stands thus: 1. It is not necessary that I should make these stone's bread, since God can otherwise provide for me, notwithstanding I am in the wilderness. 2. As your advice 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 stomach 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 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, than 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 wilderness, 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 wilderness, that very work of giving Manna, and this very point should come to their remembrance, and our Saviour doth remember it.   
Vers. 5. Then the devil taketh him up into the holy City, and setteth him on a pinnacle of the Temple. 
Then] The devil flies to another temptation, he doth reply upon our Saviour's answer: observe therefore, 1. The fullness of our Saviour's 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, St 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 St Matthew relates first; the reasons are, 1. Because that hath a nearer relation, and more fitly follows the first, then that which St Luke relates, in the second place, and this in two respects, 1. Because upon our Saviour's 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 God's mercy and providence, the next most probably should be to make him presume of his protection, for the remedies against one vice do almost incline 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 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 God's mercy. 2. St Matthew useth words of order, for he saith then: St Luke seems not to intent to observe the order, for in his relation he useth not then but again, but and he took him and he carried him. 3. St Matthew when he relates the last temptation, he saith, Again the devil taketh him up into an exceeding high, etc. 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 St 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 sun, saith as true, as he that saith, that God created the sun and light, and beasts and man, though he doth not relate God's works in the same order as they were made; so St Luke, when he saith that, And the devil took him into an high mountain, and also took him and set him upon a pinnacle 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 devil's pleasure: But I answer, it is no marvel, for he suffered himself to be used fare 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 ourselves, and leave off our watch, though we have overcome one temptation.  
Up into the holy City] That is, Jerusalem: so St 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 subtlety of this temptation; 1. As I have showed 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 extreme, if he be vicious or faulty is guilty of the other extreme, 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 subtlety 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 pinnacle 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 cliff of some high rock, it might be as well fit for that? 3. Therefore it was to tempt him to vainglory, for all the people looking on him, as they could not choose but wonder, to see one standing on the pinnacle 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 wilderness, than it was not to so much purpose to prove thyself by some rare work the son 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 show thyself who thou art, fear not, for it is written, and therefore he was set on the pinnacle the most conspicuous place. 2. It was not only conspicuous that they might see him, but such a place that every one would stand gazing upon him; for not only they would wonder how he could come down, but how he got up thither, there being no scaffolds, nor ladder, nor, etc. Josephus writes that these pinnacles were upon the Temple set with sharp pikes of iron, that birds might not set upon them to defile the Temple.   
Vers. 6. And saith unto him, If thou be the son of God, Cast thyself down: For it is written. He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 
And he said, If thou art the son 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 son of God or no, and if you observe in our Saviour's 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, always answered so, that they could not be by his answer resolved. So you may see the subtlety 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 show himself and his power needlessly 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 persuade 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 than less than he is; but our blessed Saviour never desired to glorify 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, etc. that the place of Scripture might more fitly so agree with the the occasion, and to be meant especially, if not only of him.  
Cast thyself down] It doth not follow either, if one be the son of God, that one ought to cast one's self down; nor if one cast one's self down, that one is the son 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 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 sin, for it had been no sin to be cast down, a sin it is to cast one's 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 Saviour's 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 pass, 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 always, and it is not possible almost, for the very wind 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 thyself down, for by doing so, thou shalt prove thyself the son 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, God's providence over thee might appear, but thy confidence in him would not so appear, nay thy diffidence would haply too much appear, for the people seeing thee on the pinnacle 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 thyself 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 thyself, thou mayest be the child 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 find any place fit to persuade 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 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 yourself 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 Egyptians, for he came thence very young; nor as St 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 aught so to do, as if this had been a prophecy of our Saviour, and he ought to fulfil it. 5. You may see how expert the devil is in the Scripture, for in the whole Bible he could not have chose a fit place for the temptation. 6. That we must not think the cause good, because they that were the greatest heretics 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 allege it.  
He shall give his Angel's charge] You see the wonderful 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 devil's 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 shall 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 subtlety and falsehood 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 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 thyself upon the providence of God, do so now, what needest thou trouble thyself to come down, cast thyself upon the providence of God, cast thyself down? and since the word of God is that thou so much reliest upon; here is the word of God, it is written.   
Vers. 7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. 
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 doubtless this was the subtlest temptation that the devil could invent, yet our Saviour answered him. There is a story of a Limner, that to show his Art drew a white line so small, that it could hardly be discerned; another to show that he could excel him drew a black line thorough 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 thorough the plausible advice that Satan gave our Saviour. 2. The next thing that shows our Saviour's wisdom, 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 Christ's wisdom 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 holiness of Christ doth exceedingly appear in giving so speedy a denial: for as it would have argued some defect in his wisdom not to have been able at first view to discover it to be a sin, which Satan persuaded him to, so having discovered it to be a sin, it would have been a sin in Christ to have consulted whether he should have done it or no, for it argues coldness 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 persuade us to sin, if it be compared with the evil of the least sin to which it persuades 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 talon of lead were heavier. 3. 'Tis against the nature of consultation, for Deus & peccatum non cadunt subconsultatione, God and sin 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 show us that the Word is not profitable to answer one, but all kinds of temptation. 2. To show 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 show us the best way to understand Scripture is by comparing one place with another. 2. To show 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 joined 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 alleged the place falsely, show the error 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 error? 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 kind whatsoever. 2. Because this did in effect answer and show the very words that the devil left out; for to tempt God is to expect God's protection out of his ways. 3. That he might show 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 show 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, and so it would do him no good. 2. He did not cite the place wrong out of ignorance, but out of subtlety and craft.  
Thou shalt not tempt the Lord thy God, etc.] 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 than he should have forbidden the devil to tempt him any more. 2. The Scripture is written for our not for Satan's 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 show us, that we ought to apply commands, and prohibitions to ourselves, 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 fare 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 find out what it is to tempt God; to tempt a man is to desire, or some way to endeavour to incline 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 pass all things by means, not immediately, as to preserve man's 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 pass 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 needless experiment; now all experiments concerning God are needless, for needless 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 God's immediate providence by observing Gods Laws, as the three 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 God's 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 kinds or ways of tempting God, one when the end of our words or actions is to find out whether God be powerful, wise, good, this is called an express temptation. The second kind 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 always a sin, for it always supposeth infidelity and ignorance of some inherent excellency in God, or from distrust of his goodness to us, or out of idleness that we will not trouble ourselves to find 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 kinds 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 persuade God to any sin, none doth tempt him so, and of that kind of temptation doth the Apostle speak, for the other words show what kind 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 kind of temptation. 2. God is not tempted with evil, may be meant thus; God is not alured, no evil doth any way incline 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 incline me or make me desire to eat it: so no evil doth incline 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 goodness to us; here is a word for each, The Lord, there his power; Thy God, there his goodness: But why is it said, the Lord, and thy God, and not thy Lord? The reason is, because we use to doubt of God's power, without any relation to ourselves, but when we doubt of his goodness it is in relation to ourselves.   
Vers. 8. Again the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them. 
And again the devil took him up] This again being referred to the taking up, shows that this was the second time that the devil took him up, and by consequence that the taking up to the pinnacle of the Temple was the first, and by consequence that that temptation was before this, though St 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 covetousness. 3. To show the indefatigableness 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 pinnacle 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 pinnacle of the Temple was higher than ordinary mountains. For Jerusalem itself was built upon an hill; for the devil after he had set our Saviour upon the pinnacle 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 read 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 son 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 inquire. 2. The reason why he carried him to so high a mountain, was, that he might have the fuller and larger prospect.  
And shown to him all the kingdoms of the world] How could that be, for though the mountain had been as high as the Sun, or a thousand thousand times higher, impossible it is for a man to see half the world from thence, for the Sun that is so high and fare bigger than the earth sees but a little more than half at the same time? Nay one's 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 glass, the excellentest now in the world, shows not above fourscore miles any whit distinctly. 2. He did not with his finger pointing say, There is Rome, and there lies Grecce, etc. and then tell him the commodities, wealth and glory of those countries', 1. Because he might as well have done that on the pinnacle, and never carried him thence. 2. Because he shown them as St 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 show those things he desired to present to our Saviour; and the reason why he took him to an high mountain to show him this sight, was that by the real being upon the mountain, the rest might not seem prestigious, for if he had showed these things while he was on the pinnacle, he might surely know that whatsoever he saw besides the City of Jerusalem and the Temple, were mere figments.  
And the glory of them] He omits not any thing that might make for his purpose: All the kingdoms, he therein shown the largeness of the dominions he offered, And in the glory, the magnificence of them. 2. He shown the glory of them, but not the cares, the manifold dangers of them: Satan alway, sets the best side outward, and conceals that which might displease, St Luke saith, All this was done in a moment; 1. To show 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 showed, 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.   
Vers. 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. 
And he said unto him] He presently said unto him, he would strike while the iron was hot: for, 1. The freshness 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 than he hath, lest there should be any failing that way; with others a piece of bread, or a pair of shoes were enough to persuade them to sin. 2. The temptation was very strong, and as he hoped very likely to prosper, for our Saviour's 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 always 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 kinds of God's 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 holiness, 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 sicut altissimus, saith Lucifer, And be you merciful as your heavenly Father is merciful, saith our blessed Saviour; but the one he will be like God in power and glory, sicut altissimus, the other in holiness and power, Ero sicut sanctissimus: This temptation differs from the former, 1. He quotes no Scripture for this, the reason is, because for this sin and gross error of idolatry there is not any thing in holy Scripture to countenance, but not any sin 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 son 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 less, whom none should worship, Satan.   
Vers. 10. Then saith Jesus unto him, Get thee behind, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 
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 ourselves, 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 child, one wife, or one's 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 shown 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 Christ's 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 satisfy that temptation, but all temptations whatsoever there were or might be to that since; for if our Saviour had been only 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 so as it might be best for us, and that we might have a pattern and answer left for us to answer all temptations of that kind; 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 Saviour's 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 kind 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 persuaded to before we consider the motives by which we are persuaded; 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.   
Vers. 11. Then the devil leaveth him, and behold Angels came and ministered unto him. 
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 stays not any where willingly longer than 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 than obedience, and the will of God is more properly done upon them then by them.  
2. Observe, how easy 'tis for Christ to deliver his out of temptation, if he does but rebuke him 'tis all that the Angel does desire; Judas.  
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.  
St 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. 2. That he left him not for any certain time, but for a season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, while he could find 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 than while he can find 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 employment 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 than temptations; for we read 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 show 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 Satan's instruments, subdue the malice of his enemies, and so we should ascribe part of our redemption to Angels.  
And ministered unto him] Our Saviour did not want their ministration, but it was their honour, and not our Saviour's want that caused them to minister unto him.   
Vers. 12. Now when Jesus had heard that John was cast into prison, he departed into Galilee. 
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 preceded John's 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 John's imprisonment, he was safe. 2. Because if he had departed from Judea before it was known that John was imprisoned (though he knew it) the cause of his departure would not have been known, and he might have seemed to have fled upon mere surmises of danger, so to have been timorous.  
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 wilderness 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 hypocrisy, and not standing for the Ceremonies, our Saviour was no less exact than 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 Country 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.   
Vers. 13. And leaving Nazareth, he came and dwelled at Capernaum, which is upon the sea-coast, in the borders of Zabulon and Nephthali. 
And left Nazareth] The reasons why he left Nazareth, were 1. Either because it was not so fare 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 Country. 3. Or to fulfil the Prophecy, 1. We may learn, That temporal privileges do not obtain any thing from Christ, except they are holy withal, Matth. 7. they thought because they had eaten and drunken, etc. 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 father's house to preach the Gospel.  
And dwelled in Capernaum] He dwelled there, because it was very remote from Jerusalem, where dwelled the Scribes and Pharisees his enemies, the reason why he dwelled there rather than elsewhere 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 St 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.   
Vers. 14. That it might be fulfilled which was spoken by Esaias the Prophet, saying. 
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 pass, and not that they came to pass because they were foretold. I answer, that divers things that God foretells, he doth not foretell to that end, that he might prove himself omniscient, and to know things before they come to pass, for if so, than things should not come to pass, because they are foretell, but be foretell, because they are to come to pass, but God foretells them, because he intends to do them, and rather to prove his omnipotence then his omniscience, or his goodness, so that Christ might dwell in Capernaum, to perform that promise which God had made in the Prophet's time; for although the performing of that Prophecy was not the only cause of Christ's 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: God's intention to do good, considering his immutability, is the primary cause of the doing that good which he intended, but his intention lays 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 showed Gods omniscience of things to come, but by being said, that it might be fulfilled, it shows his power, being able to bring to pass what he promised, and also his sidelity and truth, in bringing to pass what he had promised. Again, if it had been said, that so it was fulfilled, it not importing any act of God's providence in bringing of it so to pass, but only of his prescience in knowing that it should so come to pass, it did no way oblige, or at least not so much, those that received that blessing to thankfulness, it might make them admire him for his omniscience, but not bless him for his goodness; for there is little or no thanks due to him, that tells me what good shall hereafter befall me, but there are many thanks to him that foretells and promises that such a good thing he will do for me. Observe 1. That all that God promises he brings to pass 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 fulfil, yet there are commands given us which we may fulfil, and commands are as much God's word as Prophecies.  
Which was spoken by the Prophet Esaias] St Matthew doth the oftenest quote Scriptures, in respect that he wrote to the Jews.   
Vers. 15. The land of Zabulon, and the land of Nephthali, by the way of the sea beyond Jordan, Galilee of the Gentiles. 
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 St 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 controversy meant of our Saviour, the precedent verses are meant of him also. 3. The coherence of the words showeth 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 pass, in those words, viz. For to us a child 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.   
Vers. 16. The people which sat in darkness, saw great light: and to them which sat in the region and shadow of death, light is sprung up. 
The people that sat 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 wickedness, 1. Their remoteness from Jerusalem the place of God's worship. 2. The vicinity and mixing with the Gentiles. 3. Capernaum being a Garrison town and full of soldiers; by darkness is meant in the Scripture ignorance, it is said, they sat in darkness, the light came to them, they did not come to the light.  
Saw a great light] 1. It is not said, they embraced 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 sat 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 sat in the region and shadow of death, it shows, 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 shows that by no endeavour of theirs did this blessing rise up to them, but as we have no hand in making the Sun 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.   
Vers. 17. From that time Jesus began to preach, and to say, Repent, for the Kingdom of Heaven is at hand. 
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 baptise, and very probable it is that he did not baptise 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 St John, for it much concerned them to have an high esteem of St John, who testified of our Saviour. 3. That he and his doctrine might be better received at first; for St 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 St john's Disciple, it was taken off by the frequent testimonies of St John before given of him, as also by John's Disciples following of him, and by his doing so many miracles, whereas St John did none.  
Repent, etc.] 1. You may see the nature of repentance from the word, for it signifies the changing of our minds, 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 shows 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 dross. 4. The Gospel is a kingdom to rule us, as well as promises a kingdom to be bestowed upon us. Divers look upon the Gospel as promising a Kingdom 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 shows 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 nearer.   
Vers. 18. And Jesus walking by the sea of Galilee, saw two brethren, Simon, called Peter, and Andrew his brother, casting a net into the sea; (for they were fishers.) 
And Jesus walking by the sea of Galilee] It is the same which St John calls 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 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 show 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 read in Scripture that those men to whom God shown any great revelation, or bestowed any great blessing, he did it in the time when they were well employed 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 shows 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 unfruitful labour which St 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 show us, that every one should follow their own calling, and not to intermeddle with other men's. 2. Or to show 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 subtlety. 2. That Christ's power and excellency might more appear, for the weaker the instrument is the greater is his glory that brings great things to pass 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 politic men, they might have thought that Christ had chose them, because they were so, but he, as the Apostle speaks in 1 Cor. 1. choose the foolish things of the world to confound the wise, and the weak things, etc. 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 pass. 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 own 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 conveys 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 Counsellor, Zacheus a rich man.   
Vers. 19 And he saith unto them, Fellow me, and I will make you fishers of men. 
And he saith unto them, Fellow 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 persuades 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 show, that they had that power, not from themselves, but from Christ.   
Vers. 20. And they straightway left their nets, and followed him. 
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 effectualness of Christ's 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 Peter's falling down at our Saviour's 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, than our Saviour said these words, Fellow me, and I will make you fishers of men. 4. Though it be set down, They left their nets, yet St 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 show that they cared not what became of all things so they might gain Christ; for as when the Sun shines all the stars add nothing to the light, so Christ and all things are no more than 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 justify those among the Papists, who live in wilful poverty out of the company of men, living without any calling, for they did not properly leave their calling but change it.   

Vers. 21. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them.  
Vers. 22. And they immediately left the ship and their father, and followed him.  
And going on from thence, he saw other two brethren] James the son of Zebedee, to distinguish him from James the son of Alpheus, Matth. 10.2, 3. John is not called the son of Zebedee, though he was so, because there was no other of his name among the Apostles.  
Mending their nets] 1. To show that they were fishermen also. 2. To show that they did not think of following Christ of themselves before Christ called them, for than they would not have mended their nets, if they had intended immediately to leave them. 3. To show the greatness of the miracle of the draught of fishes, for it is mentioned that the nets of Simon and Andrew were broken with the great draught of fishes, and that they beckoned to their fellows James and John their partners to help them, and their nets being broken also (or else they needed not to mend them) it shows that the fishes were taken by the almighty power of Christ, for broken nets will catch no fishes. 4. It also shows that Christ calls not them that are idle, but those that are employed in their callings.  
And he called them, and immediately they left the ship] Although it is unlawful for a child to leave his parents, no not though they be wicked, as a friend may leave his friend, especially because they did not leave their father altogether unprovided for; for they left him their ship, and all that they had, and hired servants in the ship with him, Mark 1.20. by whose labours he might very well be sustained.   
Vers. 23. And Jesus went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness, and all manner of disease among the people. 
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 inferior Galilee, except some word be added, as Galilee of the Gentiles; the reason why our Saviour first preached 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 baptising was so, that it could not be but in some river. 2. Because John Baptist was by his exceeding mortification and austere life (which was best performed, or at least manifested by living an hermit in the wilderness) 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 auditors 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 wilderness, out of ships, and upon mountains, as in the next Chapter.  
And preaching the Gospel of the Kingdom] In the Prophets, as in Isa. 9 and in divers other places, it is prophesied of the Messiah, 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 kind of miracles, it was prophesied before that the Messiah should do, as may appear by comparing Mat. ●. 17. with Isa. 53.4. By sickness is meant great and mortal diseases; by disease is meant, your less and not mortal infirmities as blindness, deafness, etc. by every sickness and every disease is not meant, as if he cured every one that was sick and diseased, but that he cured every kind of disease. 2. Or every one that was diseased that came to him to be healed.    

MATTHEW V.  
Vers. 1. And seeing the multitudes, he went up into a Mountain: and when he was set his Disciples came unto him. 
ANd seeing the multitudes, he went up into a mountain] 1. The strangeness of our Saviour's 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 doctrine 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 press 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 chief preached to instruct them.   
Vers. 2. And he opened his mouth, and taught them, saying. 
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 ways of teaching were made intelligible, though not vocal. 2. Before he spoke by the mouth of his holy Prophets, now he speaks by his own. 3. To show 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 show that he spoke aloud, that all might hear him.   
Vers. 3. Blessed are the poor in spirit: for theirs is the Kingdom of Heaven. 
Blessed are] It is not said, they shall be, but they are blessed, 1. Because that which infallibly shall come to pass, is accounted as already done; as when it is said, To us a child 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 blessedness. 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 read 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 itself 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 sin, and therefore Luke 6. it is not Blessed is poverty, nor woe to riches, but Blessed are the poor, and woe to you rich men, for the good or bad is not in the things, but in the persons: Rich men are worse than riches, and poor men better than 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 St 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 happiness, 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. 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, only 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 Kingdom 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 lays on them, or how low esteem the world hath of them, are the only blessed men. 2. Whereas it is said, Theirs is the Kingdom of God, it shows 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 Sun 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 another's abundance. 3. Whereas there is but one Kingdom and many to enjoy it; it shows that all shall have the same happiness, though haply not the same degree, as every one hath the same Sun 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 Kingdom of God hath many several significations, yet here it may be taken especially two ways, 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 Kingdom of God, either because God is immediately King there, or because of his special manifestation of his glory.   
Vers. 4. Blessed are they that mourn: for they shall be comforted. 
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 only 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 add 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 always to rejoice, and here notwithstanding those that mourn are called blessed, they do not contradict one the other, since mourning for sin, and rejoicing in the Lord, may very well stand together; nay those who most mourn for sins, do most rejoice in the Lord; for he that is most grieved that he owes much, does most rejoice in him that pays it for him, but he that rejoices in his sins, cannot rejoice in the Lord; as of charity it is said, It rejoiceth 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 goodness, are always great spiritual mourners; or thus, it is not sufficient to see one's want of graces, except one mourns for it.  
For they shall be comforted] 1. Thus shows 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 God's presence and the breathe after Heaven, none can comfort save only God. 3. The time when they shall be comforted is not set down, to teach one always 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.   
Vers. 5. Blessed are the meek: for they shall inherit the Earth. 
blessed are the meek] 1. As they that are poor in spirit being sensible of their own vileness, so those that mourn for their offences against God, easily forgive men's offences against them, and easily bear those afflictions that lie 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 courtesy, then to forgive an injury, the world always commends the one, and counts the other generally pusillanimity. 3. There are two kinds of meekness, as is partly intimated, the first makes us patiented in bearing afflictions from God, which makes us not to murmur; 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 itself. 2. They shall inherit the Earth, may be taken two ways. 1. Either to show that they that are meek do possess the Earth by right of inheritance; others, wicked men, are but usurpers. 2. Or to show that they that are meek do possess and quietly enjoy what they have, whereas those that are furious and angry are so far from possessing the Earth, that they do not possess their own souls; for if patience makes one possess one's soul, Luk. 21.19. then impatience puts one out of possession.   
Vers. 6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 
Blessed are they that do hunger and thirst after righteousness] 1. To hunger and thirst after righteousness may be taken divers ways, 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 Kingdom 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 holiness, and to live godly in this present life. 2. It shows that our desires after righteousness must not be faint, careless, 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 than they will famish, they will give five pound for an Ass' 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 righteousness, they find no sweetness in it. 3. They are not curious nor dainty, nor need sauce to make them eat, but any food that is wholesome comes welcome, it drowns all other desires, they cannot think of nor do any thing before that be satisfied. 4. Our hungering and thirsting after righteousness doth argue a great want of righteousness, for indeed the more righteousness the more hunger and thirst after it; for there is a double kind 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 merely from the ignorance of them; now that to hunger and thirst after righteousness, does not argue one quite void of righteousness, as in natural hunger it doth of food, is evident, because an earnest hungering and thirstine after righteousness, is not only an act, but an high degree of holiness: In earthly things the possession of them takes away the desire, but in spiritual things it increaseth it. 5. It plainly shows 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 shows that to be full of holiness is that wherein the very essence of blessedness consists, and that which makes Heaven Heaven, is because that there dwelleth righteousness; 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 delightful, and the being filled with righteousness could not argue them blessed, except to be filled with righteousness were true and eternal blessedness. 2. It shows that true blessedness is not an empty thing, as the happiness of the world is, it fills the soul that hath it. 3. It shows, if you take it exclusively, that none other shall be filled; for indeed the desires of man being infinite, no creature can fill them.   
Vers. 7. Blessed are the merciful: for they shall obtain mercy. 
Blessed are the merciful] 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 merciful, 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 owes him, either of these is merciful.  
For they shall obtain mercy] 1. If all that are blessed obtain mercy, than we are saved by God's mercy, not by our own merits. 2. This is a double motive to show mercy. 1. Because it is rewarded, the mercy that we show is not lost, but we shall hereafter receive it with advantage. 2. Because the greatest motive of pitying or showing 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 befall them, and those that are in great prosperity, that think they are out of the reach of danger, are not pitiful to others; now that we need mercy, and so in the like calamity, as those are we show mercy unto, the very promising of mercy shows 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 suitable motive to the duty to which it is annexed, so it is a suitable 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 show us mercy, whether God or man, but it is true of both, for generally merciful men do receive mercy of men, but universally and infallibly from God, of whose mercy it is chief, if not only meant, for none but his mercy can make them blessed.   
Vers. 8. Blessed are the pure in heart: for they shall see God. 
Blessed are the pure in heart] That is pure, which is not mixed with any thing worse than itself; 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 Vriah, 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 only 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 holiness 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 glass on which there is a mist, does not represent one's 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 and joy, whereby 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.   
Vers. 9 Blessed are the peacemakers: for they shall be called the children of God. 
Blessed are the Peacemakers] This word here used in Greek for peacemakers, is hardly found in any profane Author, and the meaning of the word is so plain, that it needs no Exposition: They are to be accounted peacemakers, who make those that are enemies or adversaries friends, and so restore friendship that is lost, or take up dissensions and differences betwixt friends, and so preserve that amity which is likely to be lost. 1. Peacemakers 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 peacemaker that moderates others. 2. Meekness is a grace within us: but peacemaking is an action without us. 3. A man may be a meek man, though he lives alone, sequestered 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 always necessary that he should make those friends whom he endeavours to reconcile, but whatsoever the event be, his desires and endeavours be so to do, he is in the sight of God accounted a peacemaker 1. Those are exceedingly to be condemned who sow dissension 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 dissensions. 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, than 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 likeness by regeneration is, they are regenerated to his likeness, and adopted to his Kingdom. 3. Men shall call them the Sons of God, and we should account that child to be his son, to whom he was very like: so peacemakers may be accounted his Sons who is the God of peace.   
Vers. 10. Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. 
Blessed are they that are persecuted for righteousness 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 righteousness 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 righteousness, that in that case you should suffer persecution; so the Apostle, Heb. 12.14. commands us to preserve both if it may be; yet tacitly intimates, that if we must leave one, we had better have men our enemies, than God, by leaving of our holiness; for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning both, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without which, that is, without which holiness none shall see God. Necessary it is to follow peace with all men, but no further than usque ad arras. 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 one's 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 than while the winds and storms, and waves beat upon it. 3. The question is, Whether all that are blessed must be persecuted for righteousness 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 righteousness sake; yet whosoever shall not be willing to suffer all these for righteousness 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 fight, for it is in the Hebrew, that they shot their Arrows out of their Bows, and yet turned their backs. so on the contrary, divers children of 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 Martyrdom. 4. For righteousness 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 always speak evil of them, revile them, and slander 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 righteousness sake.  
For theirs is the Kingdom of heaven] Concerning this reward vide the Exposition of these words in the third Verse.   
Vers. 11. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. 
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 tacitly shows them the falsehood of that opinion, by changing the person from the third to the second; for whereas in the Verse before he said, Blessed are they, etc. 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, etc. it is as much as, men shall persecute and revile you, and shall speak all manner of evil of you falsely for my name's sake. 2. Whereas it is here said, ye, whereas in the Verse before it is said, they, it shows, that especially in time of persecution or great distress, we must bring the promises of God home to ourselves.  
When men shall revile you] The word men is not in the Text in the Original, 1. May it not be to show that they deserve not the name of men; that persecute any for Christ's sake? 2. Or else to show that we should not so much observe who it is that persecutes us, as why we are persecuted. 3. Or lastly, to show us not only 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 show that though persecution do not instate one into Heaven, yet it entitles 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 seldom 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 vicious.  
And persecute you] Though under the name of persecution in the Verse before, is meant all evil whatsoever we suffer from men for righteousness, yet here not all manner of persecution, but only 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 Judas so, that at the day of judgement wicked men shall answer for speaking roughly to the Saints, Judas 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 vicious; 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 Christ's sake that we are so persecuted; or 2. Those words, for my sake, are added, lest any one should think under the name of righteousness the Profession of Christ was not to be included.   
Vers. 12. Rejoice and be exceeding glad: for great is your reward in heaven: For so persecuted they the Prophets which were before you. 
Rejoice 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 patiented, but we must also rejoice, and by consequence we should account it, that some great good thing hath befallen us, for patience is of things that are ill, but joy is of good things. 2. We ought not only to rejoice in ourselves, but outwardly not to be ashamed to manifest it to others, for we are not to rejoice 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, etc. 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 shows 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 Saviour's time, persecuted the Prophets which were dead long before, especially when they said, that if they had lived in the days 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 not to approve of their do, 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 showing them that they were not in worse case than 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, etc.   
Vers. 13. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? It is therefore good for nothing but to be cast out, and to be trodden under foot of men. 
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 yourselves 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. 3. The Ministers are like salt in many respects, 1. Salt makes all things savoury, and indeed if we will believe the Chemists, all tastes come from the several mixtures of salt. 2. Salt keeps all things from putrefaction, the earth and every man would putrify 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 only 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 than the Prophets were, for they were the salt only of the Jews, but you are the salt of the earth, not of the Land of Canaan only.  
If the salt have lost its savour] It doth not prove or suppose, that salt can lose its savour, but only shows 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 ways 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 itself, yet it is good for something, our Saviour saith, no; for it is not only 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 than beasts, like the Vine, the fruitfullest of all Trees, but if barren, the most useless, as the Prophet saith, one cannot make a pin strong enough to hang any thing on.   
Vers. 14. Ye are the light of the world. A city that is set on a hill cannot be hid. 
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 itself and other things, you cannot be hid, for light of all things is the most visible, for a spark of fire is seen farther than any thing else of ten times the bigness. 2. Ye are the light, one light for the doctrine was the same of all of them, so it shows the unity of their doctrine. 3. They and we should be like light, 1. It is the speediest in communicating itself, 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 glass 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 child is more obedient, the Subject more loyal. 3. Those rooms in which one can discern no uncleanness in, in darkness, when the light comes the uncleanness is discovered, which make wicked men to love darkness better than 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 filthiness 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 Sun, 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 Sun but many candles or torches.  
2. In respect of purity, the light of a candle is mixed with smoke, but the light of the Sun hath no mixture of smoke or darkness. So the knowledge of the Apostles is mixed with ignorance, and the Ministers with some error, not so Christ.  
3. The Sun hath light from itself, 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 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 darkness 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 similes, one of a City, another of a Candle. The Church is compared to a City,  
1. To show the largeness of it, and therefore it is not compared to a Village, but to a City.  
2. To show that it ought to have its Government within itself, 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 itself 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 darkness cannot but hate you. For if you shall think with yourself, I, but we will if persecution arises retire ourselves 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 shall 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 itself 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 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 itself.  
4. It shows thus much, that all Ministers ought to have knowledge, that is, to be enlightened 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 enlightened.  
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.   
Verse. 15. Neither do men light a candle, and put it under a bushel: but on a candlestick, and it giveth light unto all that are in the house. 
No man lights a candle] Besides if it were possible to power, yet not to wisdom to hid 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 itself it is not, yet to wisdom 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.   
Vers. 16. Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven. 
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 one's 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 fare an hypocrite may go, but you must go farther, for you must not seek your own, but your Father's glory. 6. It is not said, my Father, but your Father, to show them how much cause they have to glorify him, for the nearer relation he hath to us, the more reason we have to seek his glory, the hypocrite will go as fare 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 glorify you, but that men may glorify 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.   
Vers. 17. Think not that I am come to destroy the Law or the Prophets: I am not come to destroy but to fulfil. 
Think not that I am come to destroy the Law or the Prophets] Our Saviour's bidding them not to think, shows 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 satisfy the parties offended, and to take off the offence, if already taken, or to prevent it if likely to be taken. 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, etc. 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 fulfil] 1. Observe that one's actions, preaching, doctrine, may be misinterpreted, quite contrary not only divers, for though our Saviour came to fulfil, 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, virtue and power of the moral Law, was 1. To set down a rule or way to heaven, and to show us what we were to do to glorify God, and to benefit our neighbour, and to attain heaven. 2. To justify 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 justify those who keep it, and to save them; that it doth not actually justify us, is because we cannot fulfil it by reason of any weakness in the Law, Rom. 8.4. Food hath a power to nourish, though by reason of the weakness of the stomach it cannot digest, or of the vicious humours that putrify 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 Lawgivers, 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. 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 abolished 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 sin 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 stomach from the form it had, yet it is not said to be destroyed; as for example, A lease for lives is not properly canceled or destroyed, but expired by the death of the parties; Prophecy, when the thing comes to pass, 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 foreseeing that they would if they were not framed to their hands, stuff their service of God with idolatrous ceremonies, the Lord set down and choose 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 fulfil it; for the judicial Law, it belonged not to the Jews as they were a Church, but as a Commonwealth, and so our Saviour's Kingdom not being of this world, he did no way alter those Laws, for the Jewish Commonwealth, making them more or less strict than 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 than 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, than 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 mind, etc. yet their righteousness neither is nor could have been so excellent as our Saviour's; for the mind of our Saviour being more clear, and the strength of our Saviour more than theirs, our Saviour loved God more excellently since he loved him with all his strength and all his mind. A child though it put all its strength to it, cannot lift so much as a Giant. 2. For the penalty of the Law our Saviour by his passive obedience fulfilled and satisfied that more than any way it is, or could be satisfied; for the damned in hell do not so exactly fulfil and satisfy God's justice for the breach of the Law, for they are always satisfying, but never do, nor never shall actually and fully satisfy 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 than 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 holiness than the Law hath, but by giving the full meaning.   
Vers. 18. But verily I say unto you, Till heaven and earth pass, one jot, or one tittle shall in no wise pass from the Law, till all be fulfilled. 
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  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 needless letters: So though some things in the Law seem not only small but needless, yet they are not in vain, for till heaven and earth, etc. 5. Till, doth not always argue Psal. 110.1. that when such a time shall come, such a thing was or shall be done; for when it is said, That Joseph knew not Mary, till she had brought forth her firstborn, proves not that afterwards he did, for the sense of these words is not as if any part of the Law should pass unfulfilled, when heaven and earth should pass.   
Vers. 19 Whosoever therefore simll break one of these least Commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do, and teach them, the same shall be called great in the kingdom of heaven. 
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 error 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 error, 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 error, he is worse than 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 wonderful, that is, be wonderful, Isa. 9.6. Matth. 1.23. called Emanuel, that is, he shall be God and man, for his name was called Jesus. Two errors 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 less, but not shut out of the kingdom of God. 2. And by consequence some sins are venial, which deserve no punishment, but only they that are guilty of them shall be less 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 signify not at all, than it is nothing, and they generally interpret it so, and the following verses show it.   
Vers. 20. For I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. 
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 shows and proves by instance, that he that breaks one of the Commandments, and teacheth men so to do, shall not come into the Kingdom 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 extreme 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 holiness, should not withstanding not be so much condemned of wickedness as the Pharisees were. 5. It is not said, Your righteousness must exceed the righteousness 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 holiness, and so for keeping the Law; our Saviour shows that the one were out for matter of doctrine, and the other for matter of practice.  
Our righteousness must exceed the righteousness of Scribes and Pharisees, 1. In respect of kind, they preached up only inherent righteousness which is by the works of the Law, but by the works of the Law no man living shall be judged, but we must have the righteousness of Christ imputed unto us. The holiness also which they preached and practised was defective many ways, 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.   
Vers. 21. Ye have heard, that it was said by them of old time, Thou shalt not kill: and, Whosoever shall kill, shall be in danger of the judgement. 
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 17th verse, and then it stands thus, I came not to destroy the Law but to fulfil 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 righteousness exceed the righteousness which the Scribes and Pharisees do or teach, you cannot enter, for ye have heard from them, that he that kills shall be in danger of judgement, but they never pressed upon you not to be angry, or that scornful 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 falsely, 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 bind 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 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 righteousness must exceed either what the Pharisees practice, or the Scribes teach, or else you shall not enter; to prove that he tells 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 read you may read 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 kills 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 righteousness 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.   
Vers. 22. But I say unto you, That whosoever is angry with his brother without a cause, shall be in danger of the judgement: and whosoever shall say to his brother, Racha, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 
But I say unto you, That whosoever is angry] Murder hath generally these things preceding, 1. The inward motion of anger. 2. Contumelious and approbrious words, and after blows, and so murder: our Saviour stops the spring from whence murder flows, to wit, anger; to show 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 sin, 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 kind, but the occasions of sin which are not formally, but only occasionally sinful, and therefore one is not bound always to avoid the occasions of sin, but always the beginnings of sin. From this we may learn, That the very first motions of sin are sin, and deserve eternal death; for though anger never breaks forth in gestures, words, much less 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 calls 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 doubtless 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, etc. 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 one's brother; none so near but 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 than 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 punished 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 one's 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 signify 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 filthiness of the place and the continual fire that was kept there, for all the rubbish and noisome things of the City were burnt there, and for that end there was a continual fire kept there.   
Vers. 23. Therefore if thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee. 
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 aught against thee, before he shown how he to whom the injury is done, aught to carry himself; now he shows what he that doth the injury is to do; But suppose one hath been angry with one's 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 business, 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 God's business thou comest to offer Sacrifice, not only intendest, but hast brought thy gift to the very Altar, thou mayst 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 ways, 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 aught 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 one's 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 remember'st] There one ought to examine one's 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 aught against thee, and thou dost not know it, nor canst remember any such thing, thou art not bound to inquire. 3. It seems that is one main point of which we ought to remember ourselves, what we have done against our brother.  
That thy brother hath aught against thee] If thou hast aught 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 confess this fault to him, but if he have aught against thee, thou must go and be reconciled; for reconciled shows 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 aught 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.   
Vers. 24. Leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. 
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, than 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 may fall ont it may never be offered.  
Go thy ways] 1. You must not say, Let him come to me, I will not go to him, for Christ bids thee go; and if thou art under Christ, as the Centurion's servants did, when he bids thee go, thou wilt go, and by going thou becomest reconciled to God; and whether thy brother's good will, and love be worth the having or no, doubtless Gods is.  
First] See 1. The goodness 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 ways thou canst to be reconciled to him, and if he will not after thy earnest endeavours, than 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 ways for that. 2. Before it is said, If thou remember'st that thy brother hath aught 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 brother's Ox or Ass 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 persuade thee to seek reconcillation.  
Then come, etc.] 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 business 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 that belongs to the Priest, thou mayst leave thy gift before the Altar, but thou mayst 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 thyself 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 endeavouring to be reconciled to thy brother.   
Vers. 25. Agree with thine adversary quickly whiles thou art in the way with him: list at any time the adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into prison. 
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 transgress 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 enemy's 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 ruin; 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 only an offended brother, or an adversary, and thou hast or shouldst have striven to be reconciled before; but all that our Saviour requires in that case, is to pray, bless, love. 3. Agree, that is, endeavour to agree, for it is not always in our power to agree, as it is not always 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 than 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 God's adversary, thou art not bound to agree with him, if any one shall persecute thee for righteousness 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 remember'st that thy brother hath aught against thee, go thy ways, and be reconciled unto him; if he sues thee for debt, Make an agreement with him, is more proper than 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, etc. 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 Lawsuits: 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 tells 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 show them how absurd they are, and how contrary ways they take for the accomplishing of the ends they aim at, for if the world be honoured, they should do quite contrary to what they did; so here he shows, that the vain hopes of prevailing in the suit should not make us go on in our suit, but agree, etc. lest, that is, he may prevail so, as to deliver thee to the Judge, the Judge may, etc. 9 Do not say he will and doth demand too much, 1. Consider, thou mayst 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 than 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 mayst spend it far better. 5. The sins of uncharitableness 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, etc. for our Saviour doth not so earnestly affirm any thing, which doth not concern things greater than earthly things are, and indeed that which doth make me incline to that interpretation, not only as one, but as the only 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 calls evil good, and good evil, truth falsehood, and falsehood 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 strait 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, than one knows what to do to avoid punishment, whereas if the Government were purely arbitrary, than no man knows what he is to do or suffer, if there are no laws that set it down. If you shall say that all God's 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 goodness to the creature is more apparent than any other of his Attributes, and as God's wisdom in the works of the creation is wholly employed, 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 goodness, and would have his goodness magnified as much, if not more than his power or wisdom; therefore he doth not magnify his power only, but to those that first have despised his goodness. If a King did account the liberty, welfare and prosperity of his Subjects his greatest honour, if this King were wiser than 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 mayst never do, for it must be done whiles thou art in the way, and thou dost not know how soon thou mayst be at thy journey's 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, etc. 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 travellers, and if so, than no agreement will be accepted, and so it follows, he then will deliver thee to the Judge, etc. Thou shalt not come forth till thou hast, etc.   
Vers. 26. Verily I say unto thee: thou shalt by no means come out thence, till thou hast paid the uttermost farthing. 
Until thou hast paid] The Papists do vainly go about to prove Purgatory by this place, for until doth not always signify that at such a time such a thing shall come to pass, but it is used only to exclude the time before, not affirm or deny any thing to come; so 1 Sam. 15. ult. Mat. 1.25.   
Vers. 27. Ye have heard that it was said by them of old time, Thou shalt not commit adultery. 
Ye have heard, etc.] 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 kind 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 than 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 than as it hath reference to the words following, for our Saviour doth bring it in, only to give a rise to his ensuing discourse.   
Vers. 28. But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery already with her in his heart. 
But I say unto you] Not in opposition to the Old Testament, but to the false gloss of Scribes, for in places of the Old Testament, the looking upon a woman to lust after her is forbidden, if not by precept, by the example of Job 31.16. and not only example but the express 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 gloss upon these words, 1. They haply expound the words only 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 war 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 another's wife, since the very Law condemns it in the tenth Commandment? I answer, that you must understand that their desiring their neighbour's wife was, when any one desired that his neighbour's wife should be their wife, as their desiring their neighbour's servant, was to have him to be their servant, and upon this their desiring the woman, she was willing and would so carry herself, that her husband should give her a bill of divorce, and then he that before desired her, married her, and thought it lawful, 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 man's wife from him. Or, 2. If they did account it a sin, they accounted it not so great a sin as to judge it adultery, for they haply did not think adultery could be committed with the heart; our Saviour chief seems to convince them of their error in thinking that only the outward act, not the desire of adultery, is adultery, as may appear by the word lust after. 3. Looks, 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 ways, either to show the Sex, and so it is opposed to man, and the sense than is against the first error condemning only adultery, not fornication; for if you take the word thus, it runs thus, You think that only the abusing of another man's 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 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 only 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 sin. 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 while at last he lusteth. Or, 2. When the end or intent of his looking is to inflame his lust, the former way, his looking is not sinful, or at least not at first, until it hath produced that evil effect, but the second way, the very looking itself is sinful, 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 kind of sin, to wit, adultery, yet it is not the same degree of sin. 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 kind, yet not the same but an higher adultery. 2. Though corporal adultery were a less sin, yet since it is impossible to commit corporal; but he must commit mental too, but not contrary, doubtless to commit corporal is worse to commit mental: though four be more than two, yet four and two be more than 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 sin with whom he commits adultery. 3. It is not said, they have committed adultery, or that she hath committed adultery with him, but he with her; for though in some cases, as if a woman by her apparel or gesture carries and dresseth herself so loosely and lasciviously, as may give just cause of such unlawful desires, she is guilty of his sin, and if she doth it to that end she commits adultery with him in her heart, but if he lust after her he always commits adultery with her. 4. Before the Scribes did err in the punishment due to sins, here in the very nature of the sin: there they thought the punishment due to sins less than indeed it was, here they think the sin less. 5. You will say, Why did not the Law forbidden 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 express 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 kinds, 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 kind of niceness or extremity (if I may so call it) in religion or piety, for they were very superstitious, and superstition is to piety, as fondness is to love, though irregular, yet somewhat extreme. Our Saviour therefore instanceth there in the punishment, not in the sin. 6. If you shall farther ask, Why our Saviour instanceth here in the sin, 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.   
Vers. 29. And if thy right eye offend thee, pluck it out, and cast it from thee: For it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 
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, etc. 2. Haply the Scribes and Pharisees were not strict enough in preaching against the avoiding the occasions and temptations to sin, and therefore he saith, And if thy, etc.  
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, etc. 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, etc. 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 than 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 sin above specified, such ways, 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 terror in us, for darkness breeds a kind of horror, 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 business 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 than to have both, as divers beasts have, is because God hath given man hands, whereby he may make use of what kind 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 kind of handicraft 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 show 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 show that if occasions and temptations ceased, sin would also cease, the fire will go out if you add no more fuel to it? 2. To show that we are not to lay violent hands upon ourselves, and kill ourselves, 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 sin, 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 sin, if it should be so that he could not, then cut it off, etc. 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, etc. 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 another's right eye offend thee pull it out; if any woman's 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 man's. 8. You may not wonder that thy servants, thy children rebel against thee, for the parts of thine own body rebel 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 war, 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 fight against him; for when the right eye is out, one can only shoot at a venture; of the usefulness 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 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 son 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 than if he had said both. 5. Or is it not to show 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 ourselves 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 than 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 useful 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 falls down, and so one falls into the snare: Hence whatsoever occasions one to do that by the doing of which we fall into sin, is called a scandal, and it may be said to scandalise. 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 fare to take it away, but surely not so fare, as when it offends thee thyself: generally what one hath, offends one's self, and what one doth one's brother. 4. It is not meant if thy eye should ache, 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 thyself 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 show 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 idolised, 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 one's sin 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, etc.] 1. A less 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 loss of the eye or the hand.   
Vers. 30. And if thy right hand offend thee, cut it off, and cast it from thee: For it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 
And if thy right hand] What hath been said of the right eye, may be said of the hand.   
Vers. 31. It hath been said, Whosoever shall put away his Wife, let him give her a writing of divorcement. 
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 Saviour's 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 says so, he instanceth in murder, adultery, perjury, all breaches of the Moral Law, which the patriarchs before and after the flood 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 fare more large, so that the practice of the Jews was fare more corrupt in the matter of marriage, then in any other thing, appears by the Polygamy of the Patriarches, and the holiest men in the Old Testament, and by Gods indulging to them a sin, to wit, divorce, for other causes besides adultery, and doubtless their doctrine was not less corrupt, so that in this point, they did not hear the Law in its true sense nor word, but fare 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, etc. 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, etc. but Whosoever shall put away, or if one shall, etc. 2. The reason why he was to give here a bill of divorce, was that she might not be punished as an adulteress, 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 dismiss, divorce and forsake thee, who hitherto hast been my wife, therefore I do dismiss, 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 lawful for thee to marry whom thou pleasest. The reason why God permitted the Jews to be thus divorced from their wives, was for the hardness 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 witness, 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 mind, and his anger might be appeased, for if the Heathens advise to say over the Alphabet, before one did any thing in one's anger, surely to write over more than 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 bills 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 public act, one would be ashamed to divorce.   
Vers. 32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, committeth adultery. 
But I say unto you] 1. Before our blessed Saviour showed in one case, to wit, of adulterous desires, one might be guilty of adultery; now he shows how that the very act of adultery was by them accounted lawful, which was an adulterous marriage. 2. Christ doth here take away the wicked use of the permission of divorce, and that which fomented those unlawful desires he spoke against before, for the great abuse they made of that Law was this, If a man desired another man's wife, because it was a sin punished with death, he would take a way as he thought to avoid both sin and punishment, and would if he could obtain her consent, persuade her to carry herself so to her husband as might occasion him to divorce her, and then he would marry her, and enjoy his unlawful desires; our Saviour to stop the currant of this wickedness, lays the sin 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 sin do touch any of the three, that wicked plot of getting another man's wife, might be frustrated. In the 19th Chapter also he takes order for those who would that they might be free to marry another upon slight occasions, divorcee their wives, by showing 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 mild 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, heresy, or some other notorious sin, which are worse than adultery? I answer, It is not the heinousness of adultery, but the nature of the sin that makes that a just cause of divorce, and not the other, for that sin 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 sin, is evil, for else our Saviour would not have brought it as an argument against the Pharisees.   
Vers. 33. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. 
Again, ye have heard that it was said of those of old time] 1. Now he comes to the instances of the first kind, 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 thyself, 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 kinds of oaths there are, Assertory and Promissory; in the first, one than forswears one's 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 one's 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 intent 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 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, etc. 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 one's Oath to God, as if the former words were to be meant only of such Oaths that one made to God, for even those promises that we make to men, if we bind them with an Oath, one may be said to perform them to God, for by an Oath one binds one's 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 binds one, and one performs those to men, but the Oath binds 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 than one pays the moneys to the Orphans not the Court, yet one may be said to perform one's 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, etc. 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 God's 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 only of such) was forbidden, but for assertory and promistory oaths to man, the matter was not great, whether one forswear one's self, though this seems to be too large a sense, and larger than 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 read expressly, 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 one's praise, and ones God, that they held it unlawful 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 by God, than 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, doubtless by virtue of that oath one is not bound to God to perform one's promises or one's oath (for one is bound by ones oath to him by whom one swears) and so by consequence one could not perform one's oath to God, except one swear by his name, and profaned 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 swore by him that sits thereon, Matth. 23.22.   

Vers. 34. But I say unto you, Swear not at all, neither by heaven, for it is God's throne:  
Vers. 35. Nor by the earth, for it is his footstool: neither by Jerusalem, for it is the City of the great King.  
Vers. 36. Neither shalt thou swear by the head, because thou canst not make one hair, white or black.  
But I say unto you] 1. These words do not forbid one at all to swear, appears by this, 1. That St Paul in Rom. 1.9. 2 Cor. 1.23. & 11.31. Phil. 1.8. 1 Thess. 2.5, 10. the Angels in heaven swear, Revel. 10.5, 6. nay Amen, which our Saviour useth so often, seems to be a form of an oath, Heb. 6.14. nay God himself swore, Heb. 6.13, 16. 2. That it is said not at all: 1. Such universals do not always universally deny, but only is to be restrained to the things formerly or after mentioned, so St Paul, 1 Cor. 10.23. 1 Cor. 9.22. Or, 2. Should it not go thus, Swear not at all either by heaven or by earth? As if he should be said, you may not swear by these at all, it is unlawful to swear by the creature in any case, and neither haply should be translated either, for the second negative in Greek should be an affirmative in English, for else it will alter the sense of the words, since two negatives make an affirmative in English, but in Greek do more strongly deny. 3. At all therefore is to have a restriction. 2. From these instances which are all instances of oaths by the creature, the third limitation of at all is from the 39th verse in your common discourse, in your communication.  
Neither by Heaven] 1. These four forms of oaths are instanced in, because they were the commonest oaths then among the Jews and Romans, for by the head was of the Romans, though by their Jupiter was more common; but our Saviour did not speak against that, for the Law was so plain in that, that the Scribes themselves taught, that to swear by false gods was a sin, and our Saviour's intent is here to show how that the righteousness which the Scribes taught, nor the Pharisees practised, would bring one to heaven, as you have it ver. 20. this not to have place in promissory oaths, for neither are we sure that we shall perform them, or we may otherwise oblige ourselves by bond or Covenant, and oaths are not to be used but when no other way will serve; but in assertory oaths there is no other ways divers times to evidence a thing, for assertory oaths attest something we know, that we know it to be true, and none knows the things of the spirit of a man, but the spirit of man, and he to whom he will reveal it; but promissory oaths being of matter of fact, that considering it is of a future thing, to be done for the good of another, will certainly be known whether we do it or no. 2. In the Greek it is in heaven, and it is an Hebraism, for they when they swear use in, the Latin and our English by; the Greek a particle proper to that, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. For the order of the instances they are haply according to the order of the excellency of the things that are sworn by, heaven, better and more excellent than earth, and so of the rest. You will say, since we allow to swear by God is lawful, and our Saviour saith that whosoever swears by heaven, sweareth by God, Mat. 23.22. therefore it is lawful to swear by heaven. I answer, If to swear by heaven be a sin, then to swear by heaven, though in swearing by it one swears by God, is a sin; which appears thus, our Saviour saith, Mat. 23.22. so then, he swears both by heaven and by God. It being supposed therefore that to swear by heaven is a sin, he that swears by heaven (though he intends by that oath to swear by God) sins, since he swears by heaven, and by God; and doubtless the joining of a good or lawful with an unlawful, takes not away the obliquity of the unlawful action. 2. Since to swear by God, is a part of Divine Worship, to swear by a creature terminatiuè, or to swear by God in a creature, are both idolatrous; by this you may take one observation by the way, that as whosoever swears by God in a creature, swears by both, so whosoever worships God in a creature, worships both; so then to bow to a Crucifix in reference to Christ, is to bow to the Crucifix and Christ.  
For it is the throne of God] 1. For the words taken in themselves without relation to the former words, take them as a truth not as a reason, than they show the excellency of heaven, that the Majesty and Glory of God is seen there fully. 2. That it is higher, and larger, and richer than the earth, for so is the Throne in respect of the footstool. 2. The glory and immensity of God, who hath so large and so rich a Throne. 3. Consider that our Saviour in the three first instances useth the expressions of Scripture concerning them, to show us that in all our words concerning Divine matters, the best way is to speak the language of the Scripture. 2. As a reason it thus concludes, first, That what shall be said may more clearly appear, you are to know, that whensoever one swears by any thing, it is by way of attestation, or by way of oppignoration; the first way we call that to witness by which we swear, and do imprecate his punishment if we swear falsely: in the other we do as it were lay the thing to pawn by which we swear, and it differs from the other chief in this, that we limit God's punishment, and do as it were give such a thing to be done with as he shall think fit, if we speak not true; we do as it were wish that such a thing may be destroyed, if what we say be not true; and the saying of S. Jerome seems true in this, that id per quod home jurat, vol veneratur, vel diligit, either something that is sacred or dear to us. Three reasons there are why one should not swear neither by heaven, nor by earth, nor by Jerusalem, 1. Since whosoever swears by heaven, swears by the Throne of God, and by him that sits thereon, as you may see Matth. 23.22. and so since your Law says, that to swear by God falsely or vainly, is a sin, therefore to swear by heaven is a sin; he that swears by the earth, swears by him that treads thereon; and if by Jerusalem, by him that dwells therein, and so by God, and so unlawful in ordinary communication, and without urgent necessity, for than it is in vain. 2. Or if you say you do not bring nor call God, that sits, or treads, or dwells in those places, but heaven, or earth, or Jerusalem, to witness and revenge, than you make them to be able to know the thoughts of your hearts, and to punish, and so you make them which are creatures, God. 3. If you do swear by these by way of oppignoration, than the reason stands firm, neither the heavens, nor the earth, nor Jerusalem, are yours to pawn, for they all are God's, the one is his Throne, the other his Footstool, and the other his City, and none ought to pawn what is not his own; so also of your head, it may be said of swearing by your head, for if you bring it by way of attestation, to testify and revenge, though it may know the truth, yet it will not revenge, for it cannot, for it cannot do things far less, not make one hair white or black; and if you pawn it, than (in which sense I suppose here it is meant, for when we swear by ones head, I suppose it is only by way of oppignoration, for sometimes we in express terms say, I'll pawn my life on it) than the reason of our Saviour stands exceeding firm, for it is as if he should say, you swear by your head, and you will lay that to pawn, as if you had plenum dominium over that, to do with, or dispose of it as you please; yours, your head is none of yours, for you cannot alter the property, no not the colour of one hair, you have not power over one poor hair, not only not to make it grow, but not of altering the colour of it; therefore if you cannot dispose of one hair, much less of the whole head: Or thus, if you cannot make one hair grow black or white, therefore much less an hair to grow, much less all the hairs, much less the head, and all the integral parts of it; therefore if your head be the workmanship of another, than you are not the Lord of that which you call your head, for every one is the Lord of his own workmanship, and as before I said, it is an unjust thing to wish a curse upon that which is another's, if we say false, for then another should be punished for our fault, and for our perjury; that we are punished too, takes not off the injustice; or as some would have it, though I allow not of it, this is to be referred to all as a general reason, why one should not swear by any thing at all, either God or the creatures, that we will do such or such a thing, for of promissory oaths apparently here it is to be taken, and the reason stands thus, If you have not so much power as to make one hair white or black, than thou hast power to do little or nothing, why therefore shouldst thou swear to do what thou canst not do?   
Vers. 37. But let your communication be, Yea, yea: Nay, nay: for whatsoever is more than these cometh of evil. 
But let your communication] There is the third limitation wherein oaths are not lawful, in common and ordinary communication or discourse oaths are not lawful. 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 lie 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 giant 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 show that we may use strong asseverations, though we may not swear, for by doubling of it, ones asseveration grows stronger. 2. To show that he that requires a promise, or one's witness 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, fancies, 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 St James 5.12. may be taken, and thought to intent, 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 than 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 than may serve to answer the Questions which are asked us, but our asseverations ought not to be expressed with oaths, but only in these words, or some equivalent to them. 2. Is more than these, the word properly signifies excellent; so then since all protestations, oaths, execrations, etc. do exceed or excel a bare asseveration, they are here forbidden. 3. Come, the Greek is, Is of evil, but the sense is well expressed by cometh, for the sense is, that it 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 ways, 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 sin of swearing, or because he it was that tempted Adam, and so being the cause of his sin, and his sin being the cause of ours. 2. Or the sense may be, that all oaths, and vehement protestations either proceed from our rashness, if we may be believed without them, for than 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 falsehood of men; for as he that is a liar is not believed when he tells the truth, so there being so many deceitful 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 showed 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.   
Vers. 38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. 
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 less is it moral, that such a kind, or so much punishment should be inflicted, for some Nations a less punishment will deter, and some a punishment in their fame, some a graceful 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 altars 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 satisfy? 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. 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 lawful, which seems to be the meaning of our Saviour's words following, Resist not evil, Do not you yourselves take vengeance; and indeed the reason of Gods enjoining 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 one's 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 deter 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 error of theirs, that our Saviour here speaks against, they thought it no sin at all in them, to urge and take the full penalty of the Law for any injury that was offered them.   
Vers. 39 But I say unto you, that ye resist not evil: but whosoever shall smite thee on the right cheek, turn to him the other also. 
But I say unto you, that ye resist not evil] 1. Our Saviour doth not abolish the judicial Law, but rather shows 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 fare from seeking private revenge, that even in ones own defence one might not do any violence to others. 2. Though doubtless one may flee from, and defend one's self from evil, so 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 fare as I can understand doth this prove war to be unlawful; for St John Baptist when the soldiers 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 soldiers; and Moses, though he was the meekest man in suffering any injury, yet for the defence of another he slew the Egyptian, Heb. 11.34. Thus fare 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 ways, 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 than do one, or once to revenge, or at least that the words are not to be understood literally, is apparent by the carriage of our Saviour and St 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, 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.   
Vers. 40. And if any will sue thee at the Law, and take away thy Coat, let him have thy Cloak also. 
And if any will sue thee at the Law, etc.] 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 Judas 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 fare less value than the outward garment. 2. That though suits 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 show, that in such kind 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 loss rather than 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 than any one would honour Mahomet, since whosoever shall give us such counsel as we do judge the most advantageous, we follow the counsel, though the person be never so wicked. 5. It may not be from hence proved that it is unlawful in all respects to go to Law: For, 1. When the Apostle 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 refer 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 unlawful 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 suit. 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 one's 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 meekness clear ourselves from any crime that we are charged withal, and these were the suits 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 suit lays 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 ways, as of bribery, false witnesses, etc. that we might prevail in our suits. 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 own unto all men. 6. We ought not to be impatient though 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 Cloak 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 possess our soul, as we ought not to use any unnecessary delays to increase the charge, and trouble the suit.   
Vers. 41. And whosoever shall compel thee to go a mile, go with him twain. 
And whosoever shall compel thee to go a mile, etc.] 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 Cross of our Saviour.   
Vers. 42. Give to him that asketh thee, and from him that would borrow of thee, turn not thou away. 
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 less does he require that we should give twice as much as is asked, for it is not said to him that asks a penny give two.  
Secondly, It is not said, what we must give, 1. Because there can be no general rule given for any particular sum 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 than he asks, for if his wants appear to be very great, the modesty of 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 than 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 thorough pride and stoutness one scorns to ask, one though he know he needs, yet is not bound to give; for if one that thorough idleness, will not labour, should not eat, there is as much equity, that he that thorough 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 heretics, 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 household, 1 Tim. 5.8. 3. To those that are Saints, Gal. 6.10.   
Vers. 43. Ye have heard that it hath been said, Thou shalt love thy Neighbour, and hate thine enemy. 
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 gloss 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 thyself. 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 read the 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 not where there to be found, but divers times the clean contrary.   
Vers. 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. 
But I say unto you, love your enemies, etc.] 1. These words Bless them that curse you, are left out in the vulgar Latin, 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, etc. 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 disenabled 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 soul 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 bless nor curse, but we are commanded to bless, the reason may be, We must overcome evil with good, therefore our good should be stronger than their evil, which could not be if we should neither bless nor curse him that curses, for not cursing is not so good as cursing is evil.  
6. We are commanded to love, bless, etc. their persons but not their vices.  
Object. But David saith, Do not I hate them that hate thee? Therefore those that persecute us for the true religion being God's enemies, we should hate.  
Sol. We are not in this place to hate any one that is God's 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 God's enemy to hate him.  
7. It is in the Original, Do well to him that hates you, to show 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.   
Vers. 45. That ye may be the children of your Father which is in heaven: for he maketh the Sun to rise on the evil and on the good, and sendeth rain on the just, and on the unjust. 
That ye may be the children of your Father] 1. It is not meant, as if we could love our enemies before we were God's children, or that this is the way to get adoption or regeneration, for he calls 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 yourselves and to others, as it is said, We are justified by works, i. e. our justification is known to ourselves and others by works. Or, 2. That you may be the children, is meant, that since two ways 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 unless they love their enemies.  
3. That every one should strive both to be and to know himself to be the child of God.  
4. That no man by nature is the child of God, since no man by nature can or does love his enemy, etc.  
Which is in heaven] 1. We can never love our enemies, etc. so long as we are no more than the children of our earthly father.  
2. That it is a heavenly thing to love one's enemies, and therefore ex diametro, it is an hellish thing to hate one's friends, and therefore to hate God's people, 1. Because they are our friends: And, 2. They are heavenly: 3. This is the first motive to persuade to love, etc.  
For he maketh his Sun to arise] 1. This is the second motive to the duty, i.e. God's example, and it stands thus, If God who is greater than you does bestow greater blessings upon those that are greater enemies, and between whom and him there is a greater distance, how much more should you love, etc.  
2. The Sun does not arise of itself, that knows not what it does, nor is it of necessity that the Sun should arise on the wicked, but it is by God's providence; for it is he that makes it to arise; or if there be a necessity, it is in respect of the Sun, not in respect of God, for he makes it to arise, so the Sun cannot choose but rise, but God might choose whether he would make it rise.  
3. These common blessings come not by chance as well as not by necessity, it is by God's providence that we enjoy them.  
4. It shows 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 itself by the weight of the plumbers, 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, Sun, etc. and so without his actual concurrence to every particular, and enable them to do it; So that the Sun did not arise at the first moment of its Creation, more immediately by the power and providence of God, than it does now. This advances God's goodness, for as one that hath settled 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 settled 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 Sun 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 shows the great power of God, that not only the things on earth but all the creatures in heaven and earth obey him, he that can make the Sun 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 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 only 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 only 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, etc. Rom. 12.20. 2. No man not only cannot, but doth not offer to lay claim to the Sun.  
Upon 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 days in Goshen, though they were of the same Kingdom, and so the cloud gave light to the Israelites in their march, and at the same time was darkness to the Egyptians, Exod. 14.19, 20. Besides God can strike all wicked men with blindness, so that the Sun shall be in respect of its light, as if it was not to them, and he might strike them with such a burning fever, as he threatens Deut. 28.22. that for its heat the Sun should be worse to them, then if it was not, and thousand other ways 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, etc. for one might say, it is true, God makes his Sun to shine upon the bad and unjust, but they though they are Gods enemies, do not hate him, curse, etc. as mine do me.  
4. That God may be said to bless, 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 Sun 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 Sun, and the Sun warms the coolness 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 only not thank us for courtesies, but attribute it to others, for God does so, He makes his Sun to shine and his rain to fall, not only upon those that are so bad as not to be thankful for them, but are so exceeding unjust as not to account God the author of them. The observations concerning Gods making the Sun to arise, etc. 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 Sun to arise on the bad, and sends his rain upon the unjust, bestows some kind of these blessings upon some wicked, and the other kind 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 bless those that cursed us, but not bless those that hate us; but as when God commands us to bless 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 error, 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 mild sweet way; for as when one pronounceth a word of Latin wrong, it is a better way to take some way immediately to pronounce it right, and so show him his error, then to call him an ignorant man, and so show it him: So it is a sweeter way when a man does as it were pronounce his words falsely by railing against one, by blessing of him, to show him how to pronounce them right, then by bitter invectives to tell him of his wickedness: So God is said to rain upon the unjust rather than upon the bad, because that the unjust by racking of rents, withholding 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 show him his error, by doing that very thing right which he did wrong.   
Vers. 46. For if ye love them, which love you, what reward have ye? Do not even the Publicans the same? 
For if ye love them that love you] The former argument was from the example of Almighty God, whom all confess 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 press 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 ourselves 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 show them that it is not only his opinion, but their own, for he appeals to their own conscience, and it shows the manifestness of the truth, since self-love doth cast such a mist before our eyes, when we are to judge of things concerning ourselves, that except the truth do shine very bright we cannot behold it.  
2. It is not said, what great reward, but what reward, to show them that they should be so fare 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 show 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 righteousness 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 Custom, 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 joins them with harlots, sinners, Heathens.   
Vers. 47. And if ye salute your brethren only, what do you more than others? Do not even the Publicans so? 
And if you salute your brethren only] The word translated salute, signifies to kiss and embrace, and our Saviour doth signify 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.   
Vers. 48. Be ye therefore perfect, even as your Father which is in heaven is perfect. 
Beye therefore perfect, etc.] 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 kinds not the same degrees of perfection, yet there is one exception to be made, viz. that we must strive for all those kinds of perfection that are communicable to the creature; for when a Father bids his child be like him, he does not mean, that his child 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 hindered from having them also: as for example, if we should endeavour to have our own wills 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 God's 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, etc. doth not hinder God from doing good to his enemies, etc. 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 God's 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 likeness of Adam to God consist, which he lost by desiring to be like unto God in his incommunicable attributes, which desire we are to mortify.  
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 God's love is, and that in two respects: 1. In respect of the object, and that in respect either of the kind, or of the particular, i. e. Whether they be never so much, or never so many ways, or never so long our enemies, that for the kind, and we are to love not only some of every kind, but every particular person of every kind, Singula generum, & genera singulorum. 2. Extensive in respect of the act, and that three ways, 1. You must do much good to your enemies. 2. You must do many good turns to your enemies. 3. You must do many kinds of good to your enemies: As 1. God makes his Sun 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 Sun to arise, that is, God bestows many kinds of blessings. 3. Extensive, in respect of duration we ought not to be weary of well-doing unto them; as God not only made the Sun to arise in our Saviour's time upon his enemies, but also still continues to do so, etc.  
3. Whereas it is said, Luke 6.36 Be you merciful as your Father, and here, Be ye perfect as, etc. that shows that mercy is one of the great divine perfections which we ought to imitate.  
As your heavenly Father is perfect] 1. It is to show, that we ought not to make our earthly Father, the pattern of our imitation.  
1. We ought not to imitate them in all things, since they do many things amiss, 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 excel 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 ourselves shall never come to be perfect. See the further exposition of this verse in the Treatise of Christian perfection.  
Thirdly, Hence we learn the extensiveness of God's presence, for in the Original it is, Who is in the Heavens.    

MATTHEW VI Vers. 1. Take heed that you do not your alms before men to be seen of them: otherwise ye have no reward of your Father which is in Heaven. 
TAke heed] In the 5.th Chapter at the 20th verse, our Saviour said, Except your righteousness, etc. Hitherto our Saviour hath vindicated the Law, and shows us how our lives should exceed the righteousness of the Scribes, that is, the righteousness that they taught; now in this Chapter he teaches how fare our righteousness should exceed the righteousness of the Pharisees: Or thus, Before he vindicated the Law from the error of the doctrines of the Scribes and Pharisees, here from the errors 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 shows that we are very subject to err 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 less offend. It shows 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 shows 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 ourselves.  
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 may be seen of men, then in the bestowing of our own, because there is little danger of vainglory.  
5. It is not said, Your alms, as if we were not bound by God's Law to give them, or as if the poor had not a religious title to them, but it is haply to show that we should give alms of such things that none had any civil right to, but ourselves.  
6. It is said Your alms, to show 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 St James speaks, Be ye clothed, 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 show itself 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 show 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 less 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 less good but evil.  
2. It is not said, Ye shall have no reward, but ye have none, to show 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 God's 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 God's 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 margin.  
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 less 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 show that we ought to try whether people will be won with milder before we use harsher expressions. 2. Or is it not to show to abstain from sin for fear of the loss of heaven, is a perfecter motive, then to abstain from sin for fear of the punishments of hell. Or, 3. Doth it not show that in hell the sense of the pains we feel shall not so torment us as the loss of heavenly joys, 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 loss of the joys 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 shows 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 than 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 thorough and steal them; or be he never so strong, wise and watchful, yet the moth and rust may consume, but the rewards of the righteous are in the possession of God, who is Almighty and Alwise, 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 thorough and steal. 2. Or is it not to show 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 hypocrisy 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 King's 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, etc. they have it from men, and not from God. 4. It shows that the reward which we have from God is far greater than 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.   
Vers. 2. Therefore when thou dost thine alms, do not sound a trumpet before thee, as the hypocrites do in the Synagogue, and in the streets, that they may have glory of men. Verily I say unto you, they have their reward. 
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. 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 year after, he gave an alms a year 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 ourselves 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 signify 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 Margin 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 custom among the Jews, that poor people should come from door to door a begging, but that at certain places and times a public 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 public Assemblies in the Synagogues, and at other times in the streets, and this custom had these conveniences with it, 1. That upon the days of public assemblies, the Synagogue being the place of the relief of the poor, it caused them to come to the public ordinance. And, 2. It being howsoever in a public 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 pass that whosoever desired public applause of men, when he had any alms to give to the poor, he would make use of this public 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 ways of publishing alms for the applause of men. 4. The use of the trumpet among the Jews was threefold, 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 battle then to give the poor an alms. 5. There was these notorious signs of their hypocrisy, 1. That they would have men take notice of their liberality to the poor. 2. That they used such a public 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 ways to get it, that had not a manifest appearance of their seeking vainglory, because the calling together of the poor by the trumpet, was primarily intended for other ends, as hath been said. 6. This shows that those things that have been notoriously abused by hypocrites and idolaters, etc. 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 less 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 always 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, etc. and in gestures,  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 show 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 sat: 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 glorify 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 penny to the poor they steal that from God, viz. his glory, which they esteem more of then a thousand worlds.  
2. It is lawful to have respect to the recompense 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 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 St 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 always 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 miss 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.   
Vers. 3. But when thou dost alms, let not thy left hand know what thy right hand doth. 
But when thou dost alms] 1. We not only 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 lefthand 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 ourselves should know it: Or, 2. Thus it is in another respect to show 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 lefthand know what thy right hand does, that is, do not 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 lawful, nay we ought to consider whether the persons to whom we give want or no, and we ought rather to some kind 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 unlawful 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 less 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 ourselves, and to give vaingloriously.   
Vers. 4. That thine alms may be in secret: And thy Father which seethe in secret, himself shall reward the openly. 
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 careful 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 vainglory, for Christ says, 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 careless 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 carelessly bestowed.  
3. Thine alms, as if Christ should say, though no others, nor thou thyself 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 only lost the knowledge of them for the present.  
4. Thine alms; as if Christ should say, Let the hypocrites do what they will, make their alms never so public, 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 than 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 than 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 vainglory, he is thy Father.  
Which seethe 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 thyself 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 public 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 Archangel shall blow the trumpet of God to call all the world together, 1 Thess. 4.16. and Christ shall proclaim all thine alms, yea divers of thine alms which thou thyself didst not know, Matth. 25.34, etc. for since it was not the least part of the honour of him, whom the King delighted to honour, that he should be arrayed and crowned, and his horse led, and proclamation made, and all this by one of the Kings most noble Princes: So doubtless 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 righteousness, and proclaim and say in the presence of the whole world, Comeye blessed, etc.  
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 itself 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 hypocrisy then praise thee for thine alms; thou blowest the trumpet that men may come to see thee, but it may be their business 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, than the Sea and the grave, and hell itself 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 than relieve is used in both these places, to show 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 poor, the poor themselves 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.   
Vers. 5. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. 
And when thou prayest] 1. It is not sufficient to be careful to avoid hypocrisy in one holy duty, but in all; for Satan is like a fly, for the prince of devils is called the prince of flies, drive away a fly 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, than the observation is, That as in different duties the performance of one with care makes it not needless 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 rows thirty strokes and prevails against the stream, if he omits the 31th 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, etc. 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 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 compass, and your hand on the helm, will be driven out of the way and split upon rocks; or like a writer's pen, which be it never so well made and prepared for writing, yet writes not one letter or tittle more than 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 public Assemblies met together to pray, than we may join 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 holiness of thy person cannot privilege 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 always be different: we must do what they do, but never be what they are.  
When thou prayest, etc.] 1. Thou, is as if Christ should say, Let the hypocrites do what they will, but when thou, etc. 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 show that this direction is not for public, or to condemn public 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 sin, 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 days of humiliation, Dan. 9.20.  
7. Love is to be joined to both the words, and they loved to pray standing for two reasons, 1. Because they might the better be seen. 2. Because they did not like those kinds of prayer to which prostration was proper, for their prayers were generally Thanksigiving rather than confessions; Luke 18. Lord, I thank, etc.  
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'en two ways, 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 public.  
11. It shows they did not pray in highways nor in villages, but in Cities or great Towns, for the others have no streets, all to show that the publicness 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 extremely 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.   
Vers. 6. But thou when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seethe in secret, shall reward thee openly. 
But thou when, etc. 1. That this precept cannot be universal in respect of prayers, is evident, both by the practice of holy men, who prayed in public as well as in private, Psal. 42.4. and by the promises of God made to such prayers, Mat. 18.19. as also by express 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 public. 2. Many expressions. 3. It avoids distractions. 4. It avoids vainglory.  
3. In secret, may be taken two ways, 1. That God is in that private place where thou prayest. Or, 2. That God seethe the secrets of our hearts.  
4. God does not only grant us what we ask, but rewards us also for ask.  
For the rest, Vide vers. 4.   
Vers. 7. But when ye pray, use not vain repetitions, as the Heathen do: for they think that they shall be heard for their much speaking. 
But when ye, etc.] 1. This direction is universal for all kinds of prayer, public as well as private, the person therefore is here changed.  
2. All repetitions in praying are not forbidden, for Christ used the same prayer thrice, and the Angels pray day and night, Holy, holy, etc. 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 than 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 do what they do, for in such matters reason is erroneous.  
4. Many words in prayer is not unlawful, but to think that therefore we shall be heard, or that God cannot understand our wants, unless we use many expressions to signify 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 signify no more with God then our desires come to: what is more is not prayer but babbling.   
Vers. 8. Be not therefore like unto them: For your Father knoweth what things ye have need of, before ye ask him. 
Be not therefore like, etc.] Our Saviour sets down convincing reasons, to show the vanity of using many words and vain repetitions in our prayers.  
1. If we use them to that end, as to persuade God to be willing: for he is your Father. 2. If you intent 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 than you are able to express them, but better than 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, etc. You think riches is needful 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 hurtful to us, for us to have all things that we pray for. And, 2. No less damageable to have no more than we pray for; for God does give us above all we are able to ask or think, Isa. 64.4.  
4. It shows us what should be the limits of our prayers, viz. things needful, and not to satisfy our pride and luxury, for such things are superfluous.   
Vers. 9 After this manner therefore pray ye. etc. 
After this manner, etc.] Luke says, When ye pray, Say, Matthew, After this manner: therefore, 1. It is lawful 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 read 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 expressly or virtually included in the Lord's 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, etc.  
5. In respect of the end, which must be the glory of God, as the Doxology shows.  
6. In respect of persons for whom, viz. for all, for it is not said, Give me, but us, etc.  
The Prayer itself is divided into three parts:  
1. Introduction, Our Father, etc.  
2. Petitions, which are divided into supplications, Hallowed be thy Name, etc. and deprecations, Forgive us, etc.  
3. The Conclusion or Doxology, For thine is the Kingdom, etc.  
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 prays and not the tongue, otherwise, though the desires were never so fervent, if the words were not so significant, the prayers would be less 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 than 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 us this day our dasly bread. And forgive us our debts, as we forgive our debtors. 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, etc. Or it may be brought, as hereafter shall be showed, 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 not 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 happiness of God, but God the happiness 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 only not as a limitation of God's 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 fills 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 child before it be born, whether it be beautiful 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 Monarches 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 fare better than any parent, and to help our faith God does use many rare expressions, and to signify 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 people's 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 show that there is no precious stone or any thing under heaven that is good enough to engrave his people's 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 wonderful honour. 2. A wonderful comfort, Isa. 43.1. Exod. 33.12.  
2. God knows the dispositions of his children, Psalm. 103.13.  
3. He does more than 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 child, 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 son of her womb, Isa. 49.15. Nay all women may forget, for it is said, though they should, for a woman to forget one child if she has many; but for all the women in the world to forget their child whiles it sucks, though they have no more, is a kind 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 sin, but he knows them, scarce any one would have taken David committing adultery and murder for a child 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 afar 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 show us that God knows his people in their greatest disguises of sin. We may take a child of God for an hypocrite and an hypocrite for a child 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 fare greater than that of Parents, we read 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 child 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 show the special providence that God has of his people.  
3. The word Father does not only show the love of God, but what kind of love that he bears unto us, for the love of a parent differs and exceeds other loves thus,  
1. It is the freest love in the world, for though a child be never so great a charge, yet a tender mother had rather work night and day than her child should want, much less should die, though it be never so great a trouble when the child is sick, so that it breaks her sleep, when her breasts are so sore that the child sucks almost as much blood as milk. Nor is it beauty in the child that makes her love him, for it is said, the mother forgets her pains as soon as she knows a child is born into the world, before she knows whether it be beautiful or deformed. Where is there a loving mother in the world that will change her sickly and deformed child for the beautifullest and healthfullest in the world. Nor is the mothers love caused by the child's love, for she loves the child, and the child 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 God's 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 son shown no love to his father, he could not endure to dwell with him nor near him, but went into a far country, 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 wickedness, etc. So for David's 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 father's kingdom, and his life, and had abused his father's concubine before the Sun 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 shows, the wonderful love of Parents to their children, that nothing can take it off: the little child in 2 Sam. 12. being unlawfully begotten was a living monument of David's sin and shame, yet when it was sick he prayed and fasted, etc. and David was a man after Gods own heart, and nothing more than 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 child can never cease to be a child: it is lastinger also à parte antè, one loves one's child 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 fare more than 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 conqueror over all people; for as he conquers the wicked, if they are proud he is above them, if they are subtle 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 fare above their thoughts of love towards him, Isa. 55.8, 9 Psal. 103.11. And as the word Father is a wonderful 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 child as a child, that God says, If I am a Father, etc. 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 child scarce doth any thing which it sees not, and scarce sees any thing which it does not.  
4. Confidence, upon this account our Saviour bids us not to take thought what we should eat, or what we should drink, or wherewithal we shall be clothed, and he lays the stress of all our confidence upon this very word Father, and indeed this very word Father has more in it to support confidence, than promises have, and indeed a child does not so properly rely upon promises as upon relation: if so be one should come to a child 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 child, 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 child; for when does a child ever press his father, and bring witness that he said that he would not let him starve? he thinks it enough to call him father, and indeed in that word is virtually contained all promises that is for the good of the child.  
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 ourselves above our brethren: suppose we have a little more wealth or honours than they, one is but like a golden letter which makes a finer show, but signifies no more than another: so riches makes one signify no more as to God, it is grace only that makes one truly useful. Suppose there were two men of which one had ten thousand a year, and the other ten thousand and a penny a year, were it not a vain thing for him that had the overplus of a penny to magnify himself above, and despise the other, because of that inconsiderable sum of addition: that penny a year carries a fare greater proportion to a thousand pound then all the riches in the world does to grace, for a penny may be multiplied to reach and out go that sum, but by multiplying riches never so much, you can never make them amount to be worth the least spark of grace. Rich Abraham lays poor Lazarus in his bosom, Luke 16.23. for as those that sat at meat did usually express their intimacy by laying those whom they would show most love unto in their bosom, so, etc. for to make Abraham's bosom as a place distinct from heaven from this place, as the Papists do, is a gross vanity.  
The second duty (from this, that God is our Father) towards the Saints, is love, there should be no strife and dissension 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 says 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 shows 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 child should have been brought up as an outcast 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, etc.  
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 music, and though we find ourselves in tune and sit for worldly employments, yet we must have a higher preparation or tuning for religious duties, to be tuned the plain way will serve well enough for worldly employments, but we must be tuned like David's 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 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 greatness 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 greatness and goodness 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 goodness 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 forbidden 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 signify 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 until 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 guess at the zeal of the Saints in heaven. If the Apostles were enraged as to their outward carriage seemingly as most to madness 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 certainly, if it were possible, interrupt their very happiness.  
4. From the word Our, we learn, That we must pray for others as well as for ourselves.  
5. It is of great comfort, that wheresoever God has a people to call upon his name, Every one of God's children has a stock of prayers going for him, and though thou canst not pray for thyself, yet others pray for thee.  
6. That God is in Heaven, it shows, 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 aught we know, hence will it follow that we must extend the Kingdom of heaven to the Kingdom 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 forgiveness of our trespasses, we do intent both all kinds and all numbers of sins, as sins of ignorance, infirmity, etc. and every particular sin of those kinds.  
3. It is to be extended universally in respect of places; so when we desire that God's 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 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 God's 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 ways 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 holiness virtually, 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 than one, but more immediately to one, and more remotely in other respects to other Petitions.  
11. That in every Petition is virtually 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 God's 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 hollow or sanctify is a very high expression: it is more than praise or honour, for these we may give to men, we must honour our Parents. It is more than wonder and admiration, for we may wonder at things that are evil, as Christ did at the unbelief and hardness of heart of the Jews. To sanctify or hollow the name of God is the highest expression that can be; 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 glass with a diamond.  
2. Though we sell a diamond of never so great value for a farthing, it may be folly, it is not profaneness for Esau to have sold his birthright if it had consisted only in temporals, and had had no spiritual privileges annexed to it.  
We are to sanctify God in our thoughts, words and deeds.  
In our thoughts we sanctify God two ways:  
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 goodness, knowing that the Majesty of God doth not put bounds to his goodness; be sure that his goodness is as incomprehensible as any of the rest of his Attributes.  
Secondly, Thou honour'st God in thy thoughts when there is such an holy dread of the Majesty, presence and holiness 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 hollow 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 suitable to those high, good and holy thoughts thou hast or oughtest to have of God, and fit 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 hollow the name of God, when thou dost live suitably 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, etc. 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, happiness and excellencies which he had bestowed upon the fallen angels, because they dishonoured him. Now if their excellencies were better than 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 than all the world, it is a greater sin to rob God of his glory, then if it were possible to rob the whole world: so much for the order, for the Petition itself,  
1. We do tacitly acknowledge that we are not able sufficiently to glorify 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 glorify God, is to have the Gospel of Christ preached in power and purity throughout the whole world. 3. By reason of our wickedness 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 glorify God. So that not only David, Psal. 148. & 150, etc. but even the Angels, Revel. 5. call for help. Nay, even Christ himself as man finds it too hard a task sufficiently to glorify 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 glorify him, as that he would enlighten our understanding, affect our hearts by manifesting himself and his truths in his works, Word, Ordinances, etc. 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, etc. and that he would enable and incline us and others to the utmost to glorify his name in our thoughts, affections, words and deeds.   
Vers. 10. Thy kingdom come. Thy will be done in earth, as it is in heaven. 
Thy kingdom come.] 1. Three things are presupposed.  
1. That every man by nature is under the dominion of sin 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 kingdom of God is threefold. The kingdom,  
1. Of power and providence, whereby he rules over all creatures, even reprobates, senseless 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 fullness of the Gentiles may be brought in, and that the kingdom of 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 ourselves 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 only God that can enable us to do it.  
3. We are prone to rebel 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 ourselves, 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 God's commands, but we are not to desire a fuller experimental knowledge of afflictions, as to desire sufferings, etc. Affliction is not the object of our desire, as the commands are, we desire to know more of God's 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 only pray for those that live on earth, and therefore 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 show, 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 God's 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 behind and before, to show the clearness 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.   
Vers. 11. Give us this day our daily bread. 
Give us this day, etc.] 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 show that we cannot restore to God any thing after to recompense God.  
3. Give, not pay, to show that we do not deserve any thing, because of any precedent act.  
4. Give, not sell, to show that as for present we have nothing worth, even our very bread.  
Corollary.  
All is of free grace, if every crumb of temporal bread must be freely given us, then surely that bread which came down from heaven, if we cannot merit one crumb of bread much less 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.  
Us] This shows,  
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 shows 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 ourselves we may justly suppose a denial of God's 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, etc.  
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 crumbs, much more children.  
This day] It is not for a month or a year, but this day, which showeth,  
1. The uncertainty of our life, for we pray not for the bread of to morrow, but to day.  
2. Our continual dependence upon God.  
3. It shows the goodness 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 virtue 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 otherways, they are thiefs in taking without gift, as we are thiefs in keeping what we ought to give.  
Yea wicked men have a civil right to that which they possess 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 intent to desire so much of God, that may satisfy 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 possess.  
And consequently we ought to restore what we unjustly possess, for we ought to use all lawful 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 wholesome, and that our stomaches etc. might be blessed as to concoction, etc. 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 shows an engagement 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 shows 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 household 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 clothing?  
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, ploughing and sowing, etc. and yet it is God that must give every seed it's 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 goodness of God.  
3. It is a rule for charity.  
1. When we give we must give that which is suitable 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, etc.  
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.   
Vers. 12. And forgive us our debts, as we forgive our debtors. 
And] From this conjunction pointing out the coherence, observe,  
1. We are not to stand long in our prayers for desiring temporals, but to pass from them to spirituals.  
2. Although we enjoy many things in the world, yet wanting the pardon of sin, 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 sin is annexed to bread, to make it a blessing.  
4. In the receipt 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 sins be said to be forgiven, when 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 King's son 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 shown fare more free grace to his son, 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 virtue of Christ's 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 than once?  
Sol. In such cases he rather prays for sense of pardon then pardon itself.  
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 satisfy for sin on our part, there is no hope of payment, but still we must cry for forgiveness.  
Us] This shows,  
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 ourselves, because many other men's sins are ours divers ways, 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, etc.  
2. It shows 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 ourselves. True repentance is no excusing repentance.  
2. This shows that the best of men are debtors, the richest own much unto the creditor.  
Debts] Our sins are called debts,  
1. Because by them we rob God of his honour, etc.  
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 ways.  
Our debts, not debt, as forgive shows the greatness of our sins, that we are not able to satisfy for them, so debts the number of them.   
As the greatest sin ought not to discourage us from ask, so nor ought we to have such low thoughts of the lest sin, as to think it not worth the while to beg pardon for it, for we are here to pray for all sins pardon.  
As we forgive our debtors] As hear, 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 own us as we own 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 greatness of injuries can excuse a man for revenge.  
In the Petition we have these engagements to forgive others,  
1. Because we pray that God would forgive them, as in this case, suppose a man that owes me one farthing, and oweth another a thousand pound, how think you should I be real 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.   
Vers. 13. 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. 
And] Hence from coherence observe,  
1. That no sooner is pardon of sin obtained, but Satan will be busy in temptation.  
2. We are not only to desire pardoning but purging mercies.  
3. Since these two Petitions are joined by And, we cannot sincerely hope for, and beg pardon of sin, that are negligent in avoiding temptations.  
Lead us not, etc.] 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 lead 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 run into temptations, and by the same reason that we should not tempt others, for we pray for others as well as ourselves.  
2. None can tempt us without God's 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, etc.] 1. We may lawfully enforce our desires by arguments.  
2. Those must not be drawn from ourselves.  
3. We are to join praises with prayer.  
4. We are not to pray to any one but to such as we may add this clause to the end of the prayer, and by consequence not to Angels nor Saints.  
5. The Latin copies had none of this clause, wherefore the Latin 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 show 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 shows 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 the former. Divers desire forgiveness 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 pattern 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 hosannah's, in our praises as our prayers, it shows that we ought to pray with the understanding.   
Vers. 14. For if ye forgive men their trespasses, your heavenly Father will also forgive you. 
For if ye forgive, etc.] 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 revengeful people, who use to aggravate injuries that are done them, and make mountains of molehills; Christ calls 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 shows, 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 trespass but trespasses, to show, 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 product is, so that if a man's 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 God's 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 God's forgiving us, is a motive of our forgiving others, Ephes. 4. ult.  
6. See that God will not be behind 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 greatness Ours exceed, men's offences are an hundred, ours ten thousand, theirs as pence, ours as talents.  
7. Heavenly Father may be added here, to show the aggravations of our sins, all our sins are against a Father, and a heavenly Father, the greatness and goodness 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 greatness, 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.   
Vers. 15. But if ye forgive not men their trespasses, neither will your Father forgive your trepasses. 
But if ye forgive not, etc.] 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 backwardness of our hearts to this duty, and indeed our Saviour's earnestness in pressing of it appears many ways:  
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 fare 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 than any other.  
4. That he should add 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 sin 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 wonderful goodness 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 show, 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 revengeful Christian,  
1. Because diametrally opposite to the express 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.   
Vers. 16. Moreover, when ye fast, be not as the hypocrites, of a sad countenance, for they disfigure their faces, that they may appear unto men to fast: Verily I say unto you, they have their reward. 
Moreover, when ye fast be not as the hypocrites] First, It shows, 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, shows, that it is a duty not a sin, for Christ would never take so much care to direct us how to sin, since that which in itself is a sin can never be well done.  
4. Generally hypocrites do not use to do works publicly for acceptance of men, which materially are sin. Many other arguments may be produced to prove it, but that I intent 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 public fasts, as before he did of private and closet prayer; for as for public prayers, we may love to pray in the Synagogues, to join with the Assemblies of the Saints, for it is lawful for us to wear sackcloth, nay it is unlawful for us to come with jewels and ornaments in public 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 profane men generally err 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 express 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 wild beast, as of a Bear rob of her whelps, but our translation is very full, for it is not always 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.   

Vers. 17. But thou when thou fastest, anoint thy head and wash thy face.  
Vers. 18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father which seethe in secret, shall reward thee openly.  
But thou when thou fastest, etc.] 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.   
Vers. 19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thiefs break thorough and steal. 
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 showed the errors of the Scribes in the 5th Chapter, he comes in the 6th Chapter to show the wickedness of the Pharisees, and how our righteousness must exceed theirs.  
Three special sins he reproves, of which the Pharisees were eminently guilty, Hypocrisy, Covetousness and Pride, which they shown in censuring of others; in this verse and the rest of this Chapter, our Saviour comes to speak against covetousness, 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, than  
2. The reason: and one may paraphrase the words thus: Do not gather abundance and lay them up for yourselves, for though you lay them up for yourselves, 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 yourselves] 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 child, yet not so much as one to provide for.  
2. Because that a covetous man of all men himself enjoys 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 yourself.  
3. Because it is lawful to lay up for our children, but not for ourselves, 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 thyself which is not thyself rich, viz. thy soul; for the soul of Abraham, Isaac and Jacob, are called Abraham, Isaac and Jacob.  
Thirdly, Treasures, to show, 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 corruptibleness of earthly treasures is manifested in this, that there is no kind 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 ways to destroy our treasures, sometimes our estates do moulder away insensibly and by degrees, so to be as a moth is taken Hos. 5.12. sometimes by open violence, and all at once, when thiefs break thorough and steal.  
Seventhly, This shows the extraordinary care that rich men have to secure them, for breaking thorough shows that they are put up in strong-holds; indeed some kind of riches the moth and rust cannot destroy, as gold and precious stones, but those cannot be secured from thiefs; nor can all the strength thou canst make keep off their violence, for it is not said a thief breaketh thorough, but thiefs, if thou canst secure them against private robberies, thou canst not against public invasion, and indeed a covetous man little differs from a thief himself; thiefs 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.   
Vers. 20. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thiefs do not break thorough and steal. 
But lay up for yourselves] 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, etc. 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 ourselves, 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 lays 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 thiefs come to heaven to steal it, etc.  
6. It shows, 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 only lay up of their abundance, but also deprive themselves of most necessaries to increase their treasures; so it shows, 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 extreme wants.   
Vers. 21. For where your treasure is, there will your heart be also. 
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 says, 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, etc. 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, joys, love, are placed in our summum bonum.   

Vers. 22. The light of the body is the eye: If therefore thine eye be single, thy whole body shall be full of light.  
Vers. 23. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!  
The light of the body is the eye, etc.] This is a third reason or confirmation of the second, why we should not lay up our treasures, etc. 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 Sun 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; for prayer, etc. though in itself it be spiritual it becomes carnal if the end be carnal.  
Here our Saviour shows 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 darkness needs be if thy light be darkness? For if the prayers and sacrifices of the wicked be an abomination, what are their blasphemies?   
Vers. 24. No man can serve two masters: for either he will hate the one and love the other, or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon. 
No man can serve two masters, etc.] 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 fever, though he be said to have a fever, yet properly the fever 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.   
Vers. 25. Therefore, I say unto you, Take no thought for your life, what you shall eat, or what ye shall drink, nor yet for your body, what ye shall put on: Is not the life more than meat? and the body than raiment? 
Take no thought for your] 1. Now our Saviour shows many reasons why we should not be over-careful 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 forbidden; 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 God's 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 extreme 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 mind be not distracted, for a sedated and quiet mind is a greater comfort than 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 God's goodness, 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 less? 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 less value, as food and raiment are in comparison of life.  
This shows the folly of gluttons, who live that they may eat, as if food were better than life, as also the pride of some others who use fashions that are hurtful for their health, as if the raiment were better than the body.  
The consideration of former mercies is a strong argument to trust God for the future, 1 Sam. 17.   
Vers. 26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them, Are ye not much better than they? 
Behold the fowls of the air, etc.] Arg. 2. Which will appear when we have explained the terms.  
1. Birds are named, because of all creatures they seem to take the less care for their food, many of them spend their whole life, as it were in singing, you might be as cheerful 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 fly up and down, and so disenabled to provide for themselves, and yet God feeds them.  
4. Why that not particular is here named, and named in Luke, to show 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 show, that for divers fowls that are domestic 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, etc.  
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 God's people are better: 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 than all they, as one jewel is more worth than the common vessels of our house.  
They have a double excellency over them, they are better, and they are much better than 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.   
Vers. 27. Which of you by taking thought, can add one cubit to his stature? 
Which of you by taking thought] Hear our Saviour adds another Argument, viz. the unprofitableness 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 only 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 stomach digest and turn your food into nourishment, you cannot only not give yourself your whole stature, but you cannot give yourself one cubit.   

Vers. 28. And why take ye thought for raiment? Consider the Lilies of the field, how they grow: they toil not, neither do they spin.  
Vers. 29. And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these.  
And why take ye thought for raiment? etc.] 1. Now our Saviour comes to the second thing that is needful for this life, which is raiment, and he puts it here by way of Question, not positively, as for food, to show, that of the two there are fewer Why's to be given for taking thought for raiment then for food, it being less necessary for life, not only because that in divers Countries a man may live without raiment always, and in all countries' fare longer than we can without food; and if we are well clothed our garments will last us longer fare, so that there is not cause of renewing of them, as there is of our eating and drinking.  
2. Our Saviour doth confirm this from God's providence, which does fare more abound in respect of raiment, both in respect of the excellency of the raiment, as also in respect of the meanness of those things which he cloaths, for the grass is not of so much excellency as the fowls of the air, and yet their raiments are fare 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 kind 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 physic, 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 clotheth the Lilies of the fields? Further, they do nothing towards their clothing, They neither spin nor toil, etc. you do both, yet God cloaths them; nay he cloaths them better than any man was clothed. Kings generally are the richest arrayed, and the magnisicentest of Kings, as we read of, was Solomon, yet Solomon was not only not ordinarily clothed as well as they, nay in his interview, nay in the entertainment of Ambassadors, 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 clothing of the Lilies? In this the Lilies did exceed his clothing, 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 than 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 God's creatures God has shown so much wisdom, that it needs the wisest man's study to fathour 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 than 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 Chemist in the world can make such a rare extract of the creature as a Christian, they make medicines for fevers, gouts, etc. from the creature, but they cannot draw from them an antidote against infidelity, but a Christian can.  
6. It shows, that we should not always go gorgeously arrayed, every day alike, this was the sin of the glutton, Luk. 16.19. but Solomon was not always in all his glory.  
7. Since our Saviour sets down our labour, spinning, etc. 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 lawful calling, though not to supply our temporal wants, yet that we may be more able to relieve others, and to preserve ourselves from the temptations of idleness.  
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.   

Vers. 30. Wherefore if God so cloth the grass of the field, which to day is, and to morrow is cast into the oven, Shall he not much more cloth you, O ye of little faith!  
Vers. 31. Therefore take no thought, saying, What shall we eat? or what shall we drink? or wherewith shall we be clothed?  
Wherefore if God so cloth the grass of the field, etc.] 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 grass.  
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 than the Lilies. And  
2. There is an emphasis in cloth, it is not said, so cloth, partly to strengthen our faith, viz. If he will give such excellent clothing to Lilies, will he give no clothing at all to you? and partly to abate our desires of these earthly things, there is no promise made of rich clothing, only of clothing.  
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.   
Vers. 32. (For after all these things do the Gentiles seek) for your heavenly Father knoweth that ye have need of all these things. 
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 than 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 sin 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 shows 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 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 than we ourselves 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.   
Vers. 33. But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. 
But seek ye first] 1. That the word But shows, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows, 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 chief 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 buys 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 righteousness, 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 righteousness, 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.   
Vers. 34. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself; sufficient unto the day is the evil thereof. 
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 itself, haply thou mayest not live while to morrow.  
3. Voluntary outward mortifications, as those of Capuchins, Hermit's, &c. are abundantly, it is like one that should put more Aloes or Wormwood, or such bitter ingredients into a potion then the Physician 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.    

MATTHEW VII.  

Vers. 1. Judge not, that ye be not judged.  
Vers. 2. For with what judgement ye judge, ye shall be judged: and with what measure ye meet, it shall be measured to you again.  
JUdge not, etc.] Now our Saviour comes to the third fault whereof the Pharisees were exceeding guilty in their practice, viz. their censoriousness in judging all besides themselves, which is abundantly set down by those that writ of them, that when they came from market or any public meeting they would wash themselves, etc. because they supposed they touched wicked men, which the Prophet toucheth when he says, Stand off, I am more holy than thou.  
Public 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 forbade 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 doubtful to be certain, that are small sins to be great sins, that are indifferent to be sinful, or those that are sinful to lay greater aggravation upon them then in hypothesi belongs to them, to judge the intentions of others.  
Reason 2. The reason is, that howsoever we carry ourselves 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 inclines them unto.  
2. Certainly as to God, this will come to pass 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 show 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 sin, 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 ourselves seem more holy by the detecting the faults of others, as if we were virtuous, because others are vicious.   
Vers. 3. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 
Why beholdest] 1. We must consider why we behold the more in our brother's eye, and we shall find a great deal of rottenness 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 than thou wouldst more hate it in thyself then in others, for the love of ourselves is to be the rule of our love of our neighbours. Is it the honour of God that troubles thee? then thou wouldst be more offended at a beam then a more. Is it the filthiness of sin? he that hates uncleanness hates it most the nearer it is to him, he hates uncleanness in his house, more in his chamber, more in his face, but thou art more troubled at a more in thy brother's eye, than a beam in thy own.  
Behold] 1. There is no such reason thou shouldest wonder that there is a mote in thy brother's 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 brother's faults, then stand gazing on them.  
The word doth as well signify to take heed to or care of, as to behold, Col. 4.17. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so it may very well signify here, for presently after our Saviour brings him in as taking care to pull out the mote out of thy brother's eye.  
Moat] 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 sin; thou seest thy brother's sin, 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 add their slander, which like an Antidote given with poison makes it more deadly, and upon the point it shows, 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 another's 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 than he, because his is but a more, thine a beam.  
2. He may consider his mote, and bewail it, for aught thou knowest, but thou considerest not thy beam.  
One special use we should make of another's vice, to look unto ourselves of greater, it may be he sins not against so much means, so many mercies, so that that very sin 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 brother's eye a beam in his own?  
Yes, since it is a beam to espy a mote in his brother's eye.   
Vers. 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye, and behold, a beam is in thine own eye? 
How wilt thou say, etc.] How, that is, How canst thou have the face to say when thou art guilty of the same sin, 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 fare greater, which thy brother cannot choose but see, since one that hath a mote in his eye can see better than 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 yourself?  
2. The eye is a tender place, and needs therefore in all actual operation concerning it to have a Lady's hand, but a Hawks eye.   
Verse 5. Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye. 
Thou hypocrite, etc.] 1. No greater sign of hypocrisy then to be curious in the espying out of others faults, and yet at the same time to indulge greater in ourselves.  
2. No Minister in the world so fit to reprove and cure others, as those that have experience of the ways of cure of their own sins, and he is fit,  
1. Because he hath more skill.  
2. He will do it with more tenderness 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 bless God that it is now out.   
Vers. 6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 
Give not that which is holy, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 swine, say one, what they will they regard not, such are voluptuous sots.  
2. Such as are outrageous under reproofs, and fly 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 God's 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 fly 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 sow to the wallowing in the mire, and such are to be excommunicated, and not suffered to be partakers of holy things.   
Vers. 7. Ask, and it shall be given you, seek, and ye shall find: knock, and it shall be opened unto you. 
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 quarrelings 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 God's people, for if they shall say, we know not how to reprove, or whom to reprove, than this is the same with that of James Ch. 1.5. If any man lack wisdom, let him ask, etc.  
3. It may be a Directory to the Apostles, as before our Saviour, it is shown whom they should not preach to; so here, he shows 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 wonderful goodness 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 oftenest 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 ask, and is found of them that seek him not, etc. but we have no promise to rely upon in such a case.   
Vers. 8. For every one that asketh, receiveth: and he that seekth, findeth: and to him that knocketh, it shall be opened. 
For every one that asketh, etc.] Our Saviour takes off an objection, if any one should plead their own unworthiness, 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 God's people desire health and other temporal 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 shows thus much, That whosoever receives any blessing without ask is a thief, and rather steals the blessing than receives it; receiving doth imply a giver.  
4. That our Saviour doth add this chief 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 add this verse to the former.   

Vers. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone?  
Vers. 10. Or if he ask a fish, will he give him a serpent?  
What man is there, etc.] 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 inferior to God, but that are wicked men, and so inferior 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, etc. 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, etc. The reason may be first, as if Christ 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 son 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 show that all that are frequent in that duty are his children.  
Fourthly, It is not said, that God always 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 wonderful liberality of God, as  
1. He gives freely, only for ask.  
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 wisdom and goodness, not to give them except they be good.   

Vers. 11. If ye then being evil, krow how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?  
Vers. 12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the Law and the Prophets.  
Therefore whatsoever] Our Saviour here concludes with that general Directory concerning our carriage towards others, because that to set down every particular would be endless.  
2. This rule must admit of some limitations, viz. that if the thing be unlawful 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 neighbour's child for food, she was not bound the next day to give her child 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.   
Vers. 13. Enter ye in at the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat. 
Enter in at the straight, etc.] 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 ways 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 ways.  
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 mind of God.  
5. This is a sufficient motive to persuade any one patiently to bear and to go thorough all difficulties and straits, that the end of them is everlasting life, 1 Cor. 15. ult.  
6. It shows that by nature we are not in the right way, for it is a way out of the reach of nature.   
Vers. 14. Because straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it. 
For straight] There are two reasons why we endeavour not to find 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 ways of hell, evil example is a dangerous and prevailing temptation.  
3. That this notwithstanding is enough to deter us from the sinful pleasures of the world and flesh, that their end is destruction, Isa. 50.11.   
Vers. 15. Beware of false prophets which come to you in sheep's clothing, but inwardly they are ravening wolves. 
Beware of false prophets] 1. For the adherence, it may stand thus: As I have already warned you of profaneness and licentiousness, I showing that that would lead you to destruction, so now lest you should be careless of the matters of doctrine, for errors in judgement are as destructive as profaneness.  
2. As they are as destructive, so they are more likely to be fallen into, we are more apt to be deceived by errors then profaneness, in many respects,  
1. Because no one almost doth justify and plead for profaneness, for drunkards almost are come to that impudence as to tell you that you must be drunk, but all heretics lay it on your conscience to believe their errors, and they do not only preach it for a truth, but generally for a fundamental truth.  
2. Because of the subtlety of deceivers; profane persons are not comparably so wise in their generations as heretics are.  
3. Profaneness is generally more dangerous to infect those that scarely have any shadow of religion in their life; but heresies mainly Gods people; profaneness 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 profess it. We read of false prophets, false apostles, false Christ's, and those that pretended to be gods that were not Gods.  
5. Christ hath set down many signs, some more and some less, openly to know false prophets by,  
1. Their subtlety, 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 sheep's clothing.  
4. Their fair conversation comes not from an inward principle, it is but put on as a garment, and they care not for holiness, they can part with it without any trouble, as a man can put off his  without pain, a sheepskin 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 earnestness and insatiableness in spreading their errors, They compass sea and land, this may be intimated in ravening.  
Lastly, It is by their fruits.   
Vers. 16. Ye shall know them by their fruits: Do men gather grapes of thorns or figs of thistles? 
By their fruits] 1. That there is none of Satan's instruments can learn so much subtlety 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 sheep's clothing?  
Some make their sheep's clothing 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, etc.  
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 errors, 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, etc. 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 heretics are wicked men, and errors end in profaneness.  
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 shows 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 holiness proceeds not from any root from within.  
2. It shows 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 figtrees.  
4. Generally these thorns and thistles, these heretics grow in the sluggards fields, where God's Ministers, his husbandmen do not plough and sow.  
They may be compared to thorns, because they so easily get in, but with much difficulty get out.   

Vers. 17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.  
Vers. 18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.  
Vers. 19 Every tree that bringeth not forth good fruit, is hewn down and cast into the fire.  
Vers. 20. Wherefore by their fruits ye shall know them.  
Every good tree, etc.] 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 holiness.  
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 says, Not I, but sin, but an unregenerate hath but one principle, and that the root of bitterness.  
Some good fruit may be stuck upon him, but he doth not bring them forth; so a wicked man's hand may give alms, but not his heart.   
Vers. 21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven: but he that doth the will of my Father which is in Heaven. 
Not every one that] One may pray often, and be so confident of our interest in Christ, that one may not only profess 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 imports.  
3. It is not said, the things that my Father commands, but the will of my Father, to show,  
1. That many do those things that God commands, that yet notwithstanding do not Gods will, but wonderfully displease him.  
2, Or to show, 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 calls God their Father, but when he speaks to the Saints he seldom says, my Father, but your Father, or if he says my Father, he adds yours also.   
Vers. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out devils? and in thy name done many wonderful works? 
Many will say to me in that day, etc.] 1. Observe the multitude that shall perish by presumption, despair kills 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 terrors of the day of judgement cannot shake their confidence.  
3. The wickedness 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 castaway, and by consequence believe Christ when he gives us power to do such miracles, and experimentally find 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 wonderful power and divinity of Christ, that not only be himself cast out devils, but could authorise whom he pleased to do it.   
Vers. 23. And then will I profess unto them, I never knew you: Depart from me, ye that work iniquity. 
And then will I profess unto, etc.] 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 says 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 Christ's he had then known them, 2 Tim. 2.19.   

Vers. 24. Therefore whosoever heareth these say of mine, and doth them, I will liken him unto a wise man which built his house upon a rock:  
Vers. 25. And the rain descended, and the floods came, and the winds blue and beat upon that house, and it fell not, for it was founded upon a rock.  
Every one that heareth, etc.] 1. The world accounts them fools that are holy, but Christ accounts them the only wise.  
2. The difference betwixt these two is not in their house, but in their foundation, one builds his hopes upon the sands, the other upon the rocks; nay it may be the presumption of the wicked may carry a fairer show than the confidence of the Saints. Confidence doth not become presumption by being too great, but by being upon false grounds.  
3. All must expect at one time or other by afflictions, persecutions or temptations to have their confidence tried upon what foundation it stands.  
4. Until persecution, etc. ariseth, it is not to be known whose profession is true or false.  
5. Our strength is not from ourselves, but from the rock upon which we are built, 1 Pet. 1.4.  
6. When a Professor falls away, his fall is very great and notorious.  
7. Therefore try not what thou holdest, but upon what grounds; if thou hast no grounds for thy religion but education, custom, etc. these will not stand a storm.  
8. One Christ is better than a thousand creatures, one rock then millions of sands to build on.   

Vers. 28. And it came to pass, when Jesus had ended these say, the people were astonished at his doctrine:  
Vers. 29. For he taught them as one having authority, and not as the Scribes.  
And it came to pass, etc.] 1. We must stay to the end of the Sermon, else we shall go away without a blessing, else it shows some dislike of the Sermon, for their being astonished made the stay.  
2. One may be astonished at a Sermon by which he is not converted.  
3. One that is a true Minister hath authority over his hearers, let their persons be never so mean, in respect of their office they are above them.  
4. A Minister ought to keep up his authority, and not to be despised by his people, 1 Tim. 4.12. Tit. 2.15.  
5. The Question may be, Why the Evangelist takes such special notice, that the people were astonished, because he spoke as one having authority, and seems to pass by the matter of our Saviour's Sermon, and takes notice of the manner of delivering of it, one would think rather that the Evangelist and the people should have taken notice of the heavenliness of his doctrine rather than the authority with which he delivered it. The reasons may be,  
First, It is said in respect of Christ, to show the difference betwixt his preaching and all others, for whether they were Prophets, Scribes, or any others, they preach not so authoritatively as Christ did, for the Prophet said, Thus saith the Lord; the Scribes, Thus saith such a Rabbi, etc. They proved what they said by the testimony of others, but Christ upon his own authority, I say unto you; and this was that wherein our Saviour excelled all other preachers. For the substance and matter of his doctrine it was wonderful heavenly, yet for the substance of it it had been formerly preached, but no one ever preached upon their own authority before: his doctrine differed from the Prophets and all other teachings in heavenliness and clearness, but that was only in degree, but in respect of his authoritative preaching it differed but in kind.  
2. In respect of the people; the meaning may be thus, That the Sermon of Christ came with such authority and power upon their spirits, that they were fully convinced of the truth of those things he preached, which conviction in any proportionable measure they never had experience before of, as often as they had heard the Scribes preach.  
3. Or may it not be to show, that though they were astonished, yet it was not upon right grounds, for whosoever is taken with the eloquence, pronunciation, or any thing else in a Sermon, besides the holiness of the matter that is delivered, though their delight be spiritual in respect of the object; for it is the Word preached that delights them, yet in respect of the formality of their delight, viz. the ground why they are delighted in the Word preached is carnal.  
And if you take the word so, than this reason of their astonishment is set down, that we might understand that this our Saviour's Sermon did astonish them, yet it did not convert them.    
FINIS.