mh_parser/vol_split/40 - Matthew/Chapter 5.xml

<div2 id="Matt.vi" n="vi" next="Matt.vii" prev="Matt.v" progress="4.14%" title="Chapter V">
<h2 id="Matt.vi-p0.1">M A T T H E W.</h2>
<h3 id="Matt.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="Matt.vi-p1">This chapter, and the two that follow it, are a
sermon; a famous sermon; the sermon upon the mount. It is the
longest and fullest continued discourse of our Saviour that we have
upon record in all the gospels. It is a practical discourse; there
is not much of the credenda of Christianity in it—the things to be
believed, but it is wholly taken up with the agenda—the things to
be done; these Christ began with in his preaching; for if any man
will do his will, he shall know of the doctrine, whether it be of
God. The circumstances of the sermon being accounted for (<scripRef id="Matt.vi-p1.1" osisRef="Bible:Matt.5.1-Matt.5.2" parsed="|Matt|5|1|5|2" passage="Mt 5:1,2">ver. 1, 2</scripRef>), the sermon itself
follows, the scope of which is, not to fill our heads with notions,
but to guide and regulate our practice. I. He proposes blessedness
as the end, and gives us the character of those who are entitled to
blessedness (very different from the sentiments of a vain world),
in eight beatitudes, which may justly be called paradoxes,
<scripRef id="Matt.vi-p1.2" osisRef="Bible:Matt.5.3-Matt.5.12" parsed="|Matt|5|3|5|12" passage="Mt 5:3-12">ver. 3-12</scripRef>. II. He
prescribes duty as the way, and gives us standing rules of that
duty. He directs his disciples, 1. To understand what they are—the
salt of the earth, and the lights of the world, <scripRef id="Matt.vi-p1.3" osisRef="Bible:Matt.5.13-Matt.5.16" parsed="|Matt|5|13|5|16" passage="Mt 5:13-16">ver. 13-16</scripRef>. 2. To understand what they have
to do—they are to be governed by the moral law. Here is, (1.) A
general ratification of the law, and a recommendation of it to us,
as our rule, <scripRef id="Matt.vi-p1.4" osisRef="Bible:Matt.5.17-Matt.5.20" parsed="|Matt|5|17|5|20" passage="Mt 5:17-20">ver. 17-20</scripRef>.
(2.) A particular rectification of divers mistakes; or, rather, a
reformation of divers wilful, gross corruptions, which the scribes
and Pharisees had introduced in their exposition of the law; and an
authentic explication of divers branches which most needed to be
explained and vindicated, <scripRef id="Matt.vi-p1.5" osisRef="Bible:Matt.5.20" parsed="|Matt|5|20|0|0" passage="Mt 5:20">ver.
20</scripRef>. Particularly, here is an explication, [1.] Of the
sixth commandment, which forbids murder, <scripRef id="Matt.vi-p1.6" osisRef="Bible:Matt.5.21-Matt.5.26" parsed="|Matt|5|21|5|26" passage="Mt 5:21-26">ver. 21-26</scripRef>. [2.] Of the seventh
commandment, against adultery, <scripRef id="Matt.vi-p1.7" osisRef="Bible:Matt.5.27-Matt.5.32" parsed="|Matt|5|27|5|32" passage="Mt 5:27-32">ver.
27-32</scripRef>. [3.] Of the third commandment, <scripRef id="Matt.vi-p1.8" osisRef="Bible:Matt.5.33-Matt.5.37" parsed="|Matt|5|33|5|37" passage="Mt 5:33-37">ver. 33-37</scripRef>. [4.] Of the law of retaliation,
<scripRef id="Matt.vi-p1.9" osisRef="Bible:Matt.5.38-Matt.5.42" parsed="|Matt|5|38|5|42" passage="Mt 5:38-42">ver. 38-42</scripRef>. [5.] Of the
law of brotherly love, <scripRef id="Matt.vi-p1.10" osisRef="Bible:Matt.5.43-Matt.5.48" parsed="|Matt|5|43|5|48" passage="Mt 5:43-48">ver.
43-48</scripRef>. And the scope of the whole is, to show that the
law is spiritual.</p>
<scripCom id="Matt.vi-p1.11" osisRef="Bible:Matt.5" parsed="|Matt|5|0|0|0" passage="Mt 5" type="Commentary"/>
<scripCom id="Matt.vi-p1.12" osisRef="Bible:Matt.5.1-Matt.5.2" parsed="|Matt|5|1|5|2" passage="Mt 5:1-2" type="Commentary"/><div class="Commentary" id="Bible:Matt.5.1-Matt.5.2">
<h4 id="Matt.vi-p1.13">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vi-p2">1 And seeing the multitudes, he went up into a
mountain: and when he was set, his disciples came unto him:  
2 And he opened his mouth, and taught them, saying,</p>
<p class="indent" id="Matt.vi-p3">We have here a general account of this
sermon.</p>
<p class="indent" id="Matt.vi-p4">I. <i>The Preacher</i> was our Lord Jesus,
the Prince of preachers, the great Prophet of his church, who
<i>came into the world,</i> to be <i>the Light of the world.</i>
The prophets and John had <i>done virtuously</i> in preaching,
<i>but</i> Christ <i>excelled them all.</i> He is the eternal
Wisdom, <i>that lay in the bosom of the Father, before all
worlds,</i> and perfectly knew his will (<scripRef id="Matt.vi-p4.1" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18">John i. 18</scripRef>); and he is the eternal Word, by
whom he <i>has in these last days spoken to us.</i> The many
miraculous cures wrought by Christ in Galilee, which we read of in
the close of the foregoing chapter, were intended to make way for
this sermon, and to dispose people to receive instructions from one
in whom there appeared so much of a divine power and goodness; and,
probably, this sermon was the summary, or rehearsal, of what he had
preached up and down in the synagogues of Galilee. His text <i>was,
Repent, for the kingdom of heaven is at hand.</i> This is a sermon
on the former part of that text, showing what it is to
<i>repent;</i> it is to reform, both in judgment and practice; and
here he tells us wherein, in answer to that question (<scripRef id="Matt.vi-p4.2" osisRef="Bible:Mal.3.7" parsed="|Mal|3|7|0|0" passage="Mal 3:7">Mal. iii. 7</scripRef>), <i>Wherein shall we
return?</i> He afterward preached upon the latter part of the text,
when, in divers parables, he showed what the kingdom of heaven is
like, <scripRef id="Matt.vi-p4.3" osisRef="Bible:Matt.13.1-Matt.13.52" parsed="|Matt|13|1|13|52" passage="Mt 13:1-52"><i>ch.</i>
xiii.</scripRef></p>
<p class="indent" id="Matt.vi-p5">II. <i>The place</i> was a mountain in
Galilee. As in other things, so in this, our Lord Jesus was but ill
accommodated; he had no convenient place to preach in, any more
than <i>to lay his head</i> on. While the scribes and Pharisees had
Moses' chair to sit in, with all possible ease, honour, and state,
and there corrupted the law; our Lord Jesus, the great Teacher of
truth, is driven out to the desert, and finds no better a pulpit
than <i>a mountain</i> can afford; and not one of the <i>holy
mountains</i> neither, not one of <i>the mountains of Zion,</i> but
a common <i>mountain;</i> by which Christ would intimate that there
is no such distinguishing holiness of places now, under the gospel,
as there was under the law; but that it is <i>the will of God that
men should pray</i> and preach <i>every where,</i> any where,
provided it be decent and convenient. Christ preached this sermon,
which was an exposition of the law, upon a mountain, because upon a
<i>mountain</i> the law was given; and this was also a solemn
promulgation of the Christian law. But observe the difference: when
<i>the law was given,</i> the Lord <i>came down</i> upon the
<i>mountain;</i> now the Lord <i>went up:</i> then, he spoke <i>in
thunder and lightning;</i> now, <i>in a still small voice:</i> then
the people were ordered to keep their distance; now they are
invited to draw near: a blessed change! If God's grace and goodness
are (as they certainly are) his glory, then the glory of the gospel
is the glory that excels, for <i>grace and truth came by Jesus
Christ,</i> <scripRef id="Matt.vi-p5.1" osisRef="Bible:2Cor.3.7 Bible:Heb.12.18" parsed="|2Cor|3|7|0|0;|Heb|12|18|0|0" passage="2Co 3:7,Heb 12:18">2 Cor. iii. 7;
Heb. xii. 18</scripRef>, &amp;c. It was foretold of Zebulun and
Issachar, two of the tribes of Galilee (<scripRef id="Matt.vi-p5.2" osisRef="Bible:Deut.33.19" parsed="|Deut|33|19|0|0" passage="De 33:19">Deut. xxxiii. 19</scripRef>), that <i>they shall call
the people to the mountain;</i> to this <i>mountain</i> we are
called, to learn <i>to offer the sacrifices of righteousness.</i>
Now was this <i>the mountain of the Lord,</i> where he <i>taught us
his ways,</i> <scripRef id="Matt.vi-p5.3" osisRef="Bible:Isa.2.2-Isa.2.3 Bible:Mic.4.1-Mic.4.2" parsed="|Isa|2|2|2|3;|Mic|4|1|4|2" passage="Isa 2:2,3,Mic 4:1,2">Isa. ii. 2,
3; Mic. iv. 1, 2</scripRef>.</p>
<p class="indent" id="Matt.vi-p6">III. <i>The auditors</i> were <i>his
disciples,</i> who <i>came unto him;</i> came at his call, as
appears by comparing <scripRef id="Matt.vi-p6.1" osisRef="Bible:Mark.3.13 Bible:Luke.6.13" parsed="|Mark|3|13|0|0;|Luke|6|13|0|0" passage="Mk 3:13,Lu 6:13">Mark iii.
13, Luke vi. 13</scripRef>. To them he directed his speech, because
they followed him for love and learning, while others attended him
only for cures. <i>He taught them,</i> because they were willing to
be <i>taught (the meek will he teach his way</i>); because they
would <i>understand</i> what he taught, which to others was
foolishness; and because they were to teach others; and it was
therefore requisite that they should have a clear and distinct
knowledge of these things themselves. The duties prescribed in this
sermon were to be conscientiously performed by all those that would
<i>enter into that kingdom of heaven</i> which they were sent to
set up, with hope to have the benefit of it. But though this
discourse was directed to the disciples, it was in the hearing of
<i>the multitude;</i> for it is said (<scripRef id="Matt.vi-p6.2" osisRef="Bible:Matt.7.28" parsed="|Matt|7|28|0|0" passage="Mt 7:28"><i>ch.</i> vii. 28</scripRef>), <i>The people were
astonished.</i> No bounds were set about <i>this mountain,</i> to
keep the people off, as were about <i>mount Sinai</i> (<scripRef id="Matt.vi-p6.3" osisRef="Bible:Exod.19.12" parsed="|Exod|19|12|0|0" passage="Ex 19:12">Exod. xix. 12</scripRef>); for, through Christ,
we have access to God, not only to speak to him, but to hear from
him. Nay, he had an eye to the <i>multitude,</i> in preaching this
sermon. When the fame of his miracles had brought a vast crowd
together, he took the opportunity of so great a confluence of
people, to instruct them. Note, It is an encouragement to a
faithful minister to cast the net of the gospel where there are a
great many fishes, in hope that some will be caught. The sight of a
<i>multitude</i> puts life into a preacher, which yet must arise
from a desire of their profit, not his own praise.</p>
<p class="indent" id="Matt.vi-p7">IV. <i>The solemnity</i> of his sermon is
intimated in that word, <i>when he was set.</i> Christ preached
many times occasionally, and by interlocutory discourses; but this
was a set sermon, <b><i>kathisantos autou</i></b>, when he had
placed himself so as to be best heard. He sat down as a Judge or
Lawgiver. It intimates with what sedateness and composure of mind
the things of God should be spoken and heard. <i>He sat,</i> that
<i>the scriptures might be fulfilled</i> (<scripRef id="Matt.vi-p7.1" osisRef="Bible:Mal.3.3" parsed="|Mal|3|3|0|0" passage="Mal 3:3">Mal. iii. 3</scripRef>), <i>He shall sit as a
refiner,</i> to purge away the dross, the corrupt doctrines of the
sons of Levi. He <i>sat</i> as <i>in the throne, judging right</i>
(<scripRef id="Matt.vi-p7.2" osisRef="Bible:Ps.9.4" parsed="|Ps|9|4|0|0" passage="Ps 9:4">Ps. ix. 4</scripRef>); for <i>the word
he spoke shall judge us.</i> That phrase, <i>He opened his
mouth,</i> is only a Hebrew periphrasis of speaking, as <scripRef id="Matt.vi-p7.3" osisRef="Bible:Job.3.1" parsed="|Job|3|1|0|0" passage="Job 3:1">Job iii. 1</scripRef>. Yet some think it
intimates the solemnity of this discourse; the congregation being
large, he raised his voice, and spoke louder than usual. He had
spoken long <i>by his servants the prophets,</i> and <i>opened
their mouths</i> (<scripRef id="Matt.vi-p7.4" osisRef="Bible:Ezek.3.27 Bible:Ezek.24.27 Bible:Ezek.33.22" parsed="|Ezek|3|27|0|0;|Ezek|24|27|0|0;|Ezek|33|22|0|0" passage="Eze 3:27,24:27,33:22">Ezek.
iii. 27; xxiv. 27; xxxiii. 22</scripRef>); but now <i>he opened
his</i> own, and spoke with freedom, <i>as one having
authority.</i> One of the ancients has this remark upon it; Christ
<i>taught</i> much without <i>opening his mouth.</i> that is, by
his holy and exemplary life; nay, he <i>taught,</i> when, being
<i>led as a lamb to the slaughter, he opened not his mouth,</i> but
now <i>he opened his mouth, and taught,</i> that <i>the scriptures
might be fulfilled,</i> <scripRef id="Matt.vi-p7.5" osisRef="Bible:Prov.8.1-Prov.8.2 Bible:Prov.8.6" parsed="|Prov|8|1|8|2;|Prov|8|6|0|0" passage="Pr 8:1,2,6">Prov. viii.
1, 2, 6</scripRef>. <i>Doth not wisdom cry—cry on the top of high
places?</i> And <i>the opening of her lips shall be right things.
He taught them,</i> according to the promise (<scripRef id="Matt.vi-p7.6" osisRef="Bible:Isa.54.13" parsed="|Isa|54|13|0|0" passage="Isa 54:13">Isa. liv. 13</scripRef>), <i>All thy children shall be
taught of the Lord;</i> for this purpose he had <i>the tongue of
the learned</i> (<scripRef id="Matt.vi-p7.7" osisRef="Bible:Isa.50.4" parsed="|Isa|50|4|0|0" passage="Isa 50:4">Isa. l.
4</scripRef>), and <i>the Spirit of the Lord,</i> <scripRef id="Matt.vi-p7.8" osisRef="Bible:Isa.61.1" parsed="|Isa|61|1|0|0" passage="Isa 61:1">Isa. lxi. 1</scripRef>. <i>He taught them,</i>
what was the evil they should abhor, and what was the good they
should abide and abound in; for Christianity is not a matter of
speculation, but is designed to regulate the temper of our minds
and the tenour of our conversations; gospel-time is a time of
reformation (<scripRef id="Matt.vi-p7.9" osisRef="Bible:Heb.9.10" parsed="|Heb|9|10|0|0" passage="Heb 9:10">Heb. ix. 10</scripRef>);
and by the gospel we must be reformed, must be made good, must be
made better. <i>The truth, as it is in Jesus,</i> is <i>the truth
which is according to godliness,</i> <scripRef id="Matt.vi-p7.10" osisRef="Bible:Titus.1.1" parsed="|Titus|1|1|0|0" passage="Tit 1:1">Tit. i. 1</scripRef>.</p>
</div><scripCom id="Matt.vi-p7.11" osisRef="Bible:Matt.5.3-Matt.5.12" parsed="|Matt|5|3|5|12" passage="Mt 5:3-12" type="Commentary"/><div class="Commentary" id="Bible:Matt.5.3-Matt.5.12">
<h4 id="Matt.vi-p7.12">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vi-p8">3 Blessed <i>are</i> the poor in spirit: for
theirs is the kingdom of heaven.   4 Blessed <i>are</i> they
that mourn: for they shall be comforted.   5 Blessed
<i>are</i> the meek: for they shall inherit the earth.   6
Blessed <i>are</i> they which do hunger and thirst after
righteousness: for they shall be filled.   7 Blessed
<i>are</i> the merciful: for they shall obtain mercy.   8
Blessed <i>are</i> the pure in heart: for they shall see God.
  9 Blessed <i>are</i> the peacemakers: for they shall be
called the children of God.   10 Blessed <i>are</i> they which
are persecuted for righteousness' sake: for theirs is the kingdom
of heaven.   11 Blessed are ye, when <i>men</i> shall revile
you, and persecute <i>you,</i> and shall say all manner of evil
against you falsely, for my sake.   12 Rejoice, and be
exceeding glad: for great <i>is</i> your reward in heaven: for so
persecuted they the prophets which were before you.</p>
<p class="indent" id="Matt.vi-p9">Christ begins his sermon with blessings,
for <i>he came into the world to bless us</i> (<scripRef id="Matt.vi-p9.1" osisRef="Bible:Acts.3.26" parsed="|Acts|3|26|0|0" passage="Ac 3:26">Acts iii. 26</scripRef>), as <i>the great High Priest of
our profession;</i> as <i>the blessed Melchizedec;</i> as He <i>in
whom all the families of the earth should be blessed,</i> <scripRef id="Matt.vi-p9.2" osisRef="Bible:Gen.12.3" parsed="|Gen|12|3|0|0" passage="Ge 12:3">Gen. xii. 3</scripRef>. He came not only to
purchase blessings for us, but to pour out and pronounce blessings
on us; and here he does it <i>as one having authority,</i> as one
that can <i>command the blessing, even life for evermore,</i> and
that is the blessing here again and again promised to the good; his
pronouncing them happy makes them so; for those whom he blesses,
are blessed indeed. The Old Testament ended with a curse (<scripRef id="Matt.vi-p9.3" osisRef="Bible:Mal.4.6" parsed="|Mal|4|6|0|0" passage="Mal 4:6">Mal. iv. 6</scripRef>), the gospel begins with a
blessing; for <i>hereunto are we called, that we should inherit the
blessing.</i> Each of the blessings Christ here pronounces has a
double intention: 1. To show who they are that are to be accounted
truly happy, and what their characters are. 2. What that is wherein
true happiness consists, in the promises made to persons of certain
characters, the performance of which will make them happy. Now,</p>
<p class="indent" id="Matt.vi-p10">1. This is designed to rectify the ruinous
mistakes of a blind and carnal world. Blessedness is the thing
which men pretend to pursue; <i>Who will make us to see good?</i>
<scripRef id="Matt.vi-p10.1" osisRef="Bible:Ps.4.6" parsed="|Ps|4|6|0|0" passage="Ps 4:6">Ps. iv. 6</scripRef>. But most mistake
the end, and form a wrong notion of happiness; and then no wonder
that they miss the way; they choose their own delusions, and court
a shadow. The general opinion is, <i>Blessed are they</i> that are
rich, and great, and honourable in the world; they spend their days
in mirth, and their years in pleasure; they eat the fat, and drink
the sweet, and carry all before them with a high hand, and have
every sheaf bowing to their sheaf; <i>happy the people that is in
such a case;</i> and their designs, aims, and purposes are
accordingly; they <i>bless the covetous</i> (<scripRef id="Matt.vi-p10.2" osisRef="Bible:Ps.10.3" parsed="|Ps|10|3|0|0" passage="Ps 10:3">Ps. x. 3</scripRef>); they <i>will be rich.</i> Now our
Lord Jesus comes to correct this fundamental error, to advance a
new hypothesis, and to give us quite another notion of blessedness
and blessed people, which, however paradoxical it may appear to
those who are prejudiced, yet is in itself, and appears to be to
all who are savingly enlightened, a rule and doctrine of eternal
truth and certainty, by which we must shortly be judged. If this,
therefore, be the beginning of Christ's doctrine, the beginning of
a Christian's practice must be to take his measures of happiness
from those maxims, and to direct his pursuits accordingly.</p>
<p class="indent" id="Matt.vi-p11">2. It is designed to remove the
discouragements of the weak and poor who receive the gospel, by
assuring them that his gospel did not make those only happy that
were eminent in gifts, graces, comforts, and usefulness; but that
even <i>the least in the kingdom of heaven,</i> whose heart was
upright with God, was happy in the honours and privileges of that
kingdom.</p>
<p class="indent" id="Matt.vi-p12">3. It is designed to invite souls to
Christ, and to make way for his law into their hearts. Christ's
pronouncing these blessings, not at the end of his sermon, to
dismiss the people, but at the beginning of it, to prepare them for
what he had further to say to them, may remind us of mount Gerizim
and mount Ebal, on which the blessings and cursings of the law were
read, <scripRef id="Matt.vi-p12.1" osisRef="Bible:Deut.27.12" parsed="|Deut|27|12|0|0" passage="De 27:12">Deut. xxvii. 12</scripRef>,
&amp;c. <i>There</i> the curses are expressed, and the blessings
only implied; <i>here</i> the blessings are expressed, and the
curses implied: in both, <i>life and death are set before us;</i>
but the law appeared more as a ministration of death, to deter us
from sin; the gospel as a dispensation of life, to allure us to
Christ, in whom alone all good is to be had. And those who had seen
the gracious cures wrought by his hand (<scripRef id="Matt.vi-p12.2" osisRef="Bible:Matt.4.23-Matt.4.24" parsed="|Matt|4|23|4|24" passage="Mt 4:23,24"><i>ch.</i> iv. 23, 24</scripRef>), and now heard
<i>the gracious words proceeding out of his mouth,</i> would say
that he was all of a piece, made up of love and sweetness.</p>
<p class="indent" id="Matt.vi-p13">4. It is designed to settle and sum up the
articles of agreement between God and man. The scope of the divine
revelation is to let us know what God expects from us, and what we
may then expect from him; and no where is this more fully set forth
in a few words than here, nor with a more exact reference to each
other; and this is that gospel which we are required to believe;
for what is faith but a conformity to these characters, and a
dependence upon these promises? The way to happiness is here
opened, and made a <i>highway</i> (<scripRef id="Matt.vi-p13.1" osisRef="Bible:Isa.35.8" parsed="|Isa|35|8|0|0" passage="Isa 35:8">Isa. xxxv. 8</scripRef>); and this coming from the mouth
of Jesus Christ, it is intimated that from him, and by him, we are
to receive both the seed and the fruit, both the grace required,
and the glory promised. Nothing passes between God and fallen man,
but through his hand. Some of the wiser heathen had notions of
blessedness different from the rest of mankind, and looking toward
this of our Saviour. Seneca, undertaking to describe a blessed man,
makes it out, that it is only an honest, good man that is to be so
called: <i>De vita beata.</i> cap. 4. <i>Cui nullum bonum malumque
sit, nisi bonus malusque animus—Quem nec extollant fortuita, nec
frangant—Cui vera voluptas erit voluptatum comtemplio—Cui unum
bonum honestas, unum malum turpitudo.—In whose estimation nothing
is good or evil, but a good or evil heart—Whom no occurrences
elate or deject—Whose true pleasure consists in a contempt of
pleasure—To whom the only good is virtue, and the only evil
vice.</i></p>
<p class="indent" id="Matt.vi-p14">Our Saviour here gives us eight characters
of blessed people; which represent to us the principal graces of a
Christian. On each of them a present blessing is pronounced;
<i>Blessed are</i> they; and to each a future blessing is promised,
which is variously expressed, so as to suit the nature of the grace
or duty recommended.</p>
<p class="indent" id="Matt.vi-p15">Do we ask then who are happy? It is
answered,</p>
<p class="indent" id="Matt.vi-p16">I. <i>The poor in spirit</i> are happy,
<scripRef id="Matt.vi-p16.1" osisRef="Bible:Matt.5.3" parsed="|Matt|5|3|0|0" passage="Mt 5:3"><i>v.</i> 3</scripRef>. There is a
poor-spiritedness that is so far from making men blessed that it is
a sin and a snare—cowardice and base fear, and a willing
subjection to the lusts of men. But this poverty of spirit is a
gracious disposition of soul, by which we are emptied of self, in
order to our being filled with Jesus Christ. To be <i>poor in
spirit</i> is, 1. To be contentedly poor, willing to be emptied of
worldly wealth, if God orders that to be our lot; to bring our mind
to our condition, when it is a low condition. Many are poor in the
world, but high in spirit, poor and proud, murmuring and
complaining, and blaming their lot, but we must accommodate
ourselves to our poverty, must <i>know how to be abased,</i>
<scripRef id="Matt.vi-p16.2" osisRef="Bible:Phil.4.12" parsed="|Phil|4|12|0|0" passage="Php 4:12">Phil. iv. 12</scripRef>. Acknowledging
the wisdom of God in appointing us to poverty, we must be easy in
it, patiently bear the inconveniences of it, be thankful for what
we have, and make the best of that which is. It is to sit loose to
all worldly wealth, and not set our hearts upon it, but cheerfully
to bear losses and disappointments which may befal us in the most
prosperous state. It is not, in pride or pretence, to make
ourselves poor, by throwing away what God has given us, especially
as those in the church of Rome, who vow poverty, and yet engross
the wealth of the nations; but if we be rich in the world we must
be <i>poor in spirit,</i> that is, we must condescend to the poor
and sympathize with them, as being touched with the feeling of
their infirmities; we must expect and prepare for poverty; must not
inordinately fear or shun it, but must bid it welcome, especially
when it comes upon us for keeping a good conscience, <scripRef id="Matt.vi-p16.3" osisRef="Bible:Heb.10.34" parsed="|Heb|10|34|0|0" passage="Heb 10:34">Heb. x. 34</scripRef>. Job was <i>poor in
spirit,</i> when he blessed God in <i>taking away,</i> as well as
giving. 2. It is to be humble and lowly in our own eyes. To be
<i>poor in spirit,</i> is to think meanly of ourselves, of what we
are, and have, and do; the poor are often taken in the Old
Testament for the humble and self-denying, as opposed to those that
are at ease, and the proud; it is to be as little children in our
opinion of ourselves, weak, foolish, and insignificant, <scripRef id="Matt.vi-p16.4" osisRef="Bible:Matt.18.4 Bible:Matt.19.14" parsed="|Matt|18|4|0|0;|Matt|19|14|0|0" passage="Mt 18:4,19:14"><i>ch.</i> xviii. 4; xix. 14</scripRef>.
Laodicea was <i>poor in spirituals,</i> wretchedly and miserably
poor, and yet <i>rich in spirit,</i> so well increased with goods,
as to <i>have need of nothing,</i> <scripRef id="Matt.vi-p16.5" osisRef="Bible:Rev.3.17" parsed="|Rev|3|17|0|0" passage="Re 3:17">Rev.
iii. 17</scripRef>. On the other hand, Paul was rich in
<i>spirituals,</i> excelling most in gifts and graces, and yet
<i>poor in spirit, the least of the apostles,</i> less than the
least of all saints, and <i>nothing</i> in his own account. It is
to look with a holy contempt upon ourselves, to value others and
undervalue ourselves in comparison of them. It is to be willing to
make ourselves cheap, and mean, and little, to do good; to
<i>become all things to all men.</i> It is to acknowledge that God
is great, and we are mean; that he is holy and we are sinful; that
he is all and we are nothing, less than nothing, worse than
nothing; and to humble ourselves before him, and under his mighty
hand. 3. It is to come off from all confidence in our own
righteousness and strength, that we may depend only upon the merit
of Christ for our justification, and the spirit and grace of Christ
for our sanctification. That <i>broken and contrite spirit</i> with
which the publican cried for mercy to a poor sinner, is that
poverty of spirit. We must call ourselves poor, because always in
want of God's grace, always begging at God's door, always hanging
on in his house.</p>
<p class="indent" id="Matt.vi-p17">Now, (1.) This poverty in spirit is put
first among the Christian graces. The philosophers did not reckon
humility among their moral virtues, but Christ puts it first.
Self-denial is the first lesson to be learned in his school, and
poverty of spirit entitled to the first beatitude. The foundation
of all other graces is laid in humility. Those who would build high
must begin low; and it is an excellent preparative for the entrance
of gospel-grace into the soul; it fits the soil to receive the
seed. Those <i>who are weary and heavy laden,</i> are <i>the poor
in spirit,</i> and they shall find rest with Christ.</p>
<p class="indent" id="Matt.vi-p18">(2.) They are <i>blessed.</i> Now they are
so, in this world. God looks graciously upon them. They are his
little ones, and have their angels. To them he gives more grace;
they live the most comfortable lives, and are easy to themselves
and all about them, and nothing comes amiss to them; while high
spirits are always uneasy.</p>
<p class="indent" id="Matt.vi-p19">(3.) <i>Theirs is the kingdom of
heaven.</i> The kingdom of <i>grace</i> is composed of such; they
only are fit to be members of Christ's church, which is called
<i>the congregation of the poor</i> (<scripRef id="Matt.vi-p19.1" osisRef="Bible:Ps.74.19" parsed="|Ps|74|19|0|0" passage="Ps 74:19">Ps. lxxiv. 19</scripRef>); the kingdom of <i>glory</i>
is prepared for them. Those who thus humble themselves, and comply
with God when he humbles them, shall be thus exalted. The great,
high spirits go away with the glory of <i>the kingdoms of the
earth;</i> but the humble, mild, and yielding souls obtain the
glory of <i>the kingdom of heaven.</i> We are ready to think
concerning those who are rich, and do good with their riches, that,
no doubt, <i>theirs is the kingdom of heaven;</i> for they can thus
lay up in store a good security <i>for the time to come;</i> but
what shall the poor do, who have not wherewithal to do good? Why,
the same happiness is promised to those who are contentedly poor,
as to those who are usefully rich. If I am not able to <i>spend</i>
cheerfully for his sake, if I can but <i>want</i> cheerfully for
his sake, even that shall be recompensed. And do not we serve a
good master then?</p>
<p class="indent" id="Matt.vi-p20">II. <i>They that mourn</i> are happy
(<scripRef id="Matt.vi-p20.1" osisRef="Bible:Matt.5.4" parsed="|Matt|5|4|0|0" passage="Mt 5:4"><i>v.</i> 4</scripRef>); <i>Blessed are
they that mourn.</i> This is another strange blessing, and fitly
follows the former. The poor are accustomed to mourn, the
graciously poor mourn graciously. We are apt to think, Blessed are
the <i>merry;</i> but Christ, who was himself a great mourner,
says, Blessed are the <i>mourners.</i> There is a sinful mourning,
which is an enemy to blessedness—<i>the sorrow of the world;</i>
despairing melancholy upon a spiritual account, and disconsolate
grief upon a temporal account. There is a natural mourning, which
may prove a friend to blessedness, by the grace of God working with
it, and sanctifying the afflictions to us, for which we mourn. But
there is a gracious mourning, which qualifies for blessedness, an
habitual seriousness, the mind mortified to mirth, and an actual
sorrow. 1. A penitential mourning for our own sins; this is
<i>godly sorrow,</i> a sorrow according to God; sorrow for sin,
with an eye to Christ, <scripRef id="Matt.vi-p20.2" osisRef="Bible:Zech.12.10" parsed="|Zech|12|10|0|0" passage="Zec 12:10">Zech. xii.
10</scripRef>. Those are God's mourners, who live a life of
repentance, who lament the corruption of their nature, and their
many actual transgressions, and God's withdrawings from them; and
who, out of regard to God's honour, mourn also for the sins of
others, and <i>sigh and cry for their abominations,</i> <scripRef id="Matt.vi-p20.3" osisRef="Bible:Ezek.9.4" parsed="|Ezek|9|4|0|0" passage="Eze 9:4">Ezek. ix. 4</scripRef>. 2. A sympathizing
mourning for the afflictions of others; the mourning of those who
<i>weep with them that weep,</i> are sorrowful <i>for the solemn
assemblies, for the desolations of Zion</i> (<scripRef id="Matt.vi-p20.4" osisRef="Bible:Zeph.3.18 Bible:Ps.137.1" parsed="|Zeph|3|18|0|0;|Ps|137|1|0|0" passage="Zep 3:18,Ps 137:1">Zeph. iii. 18; Ps. cxxxvii. 1</scripRef>),
especially who look with compassion on perishing souls, and <i>weep
over</i> them, as Christ <i>over Jerusalem.</i></p>
<p class="indent" id="Matt.vi-p21">Now these gracious mourners, (1.) <i>Are
blessed.</i> As in vain and sinful <i>laughter the heart is
sorrowful,</i> so in gracious mourning <i>the heart</i> has a
serious joy, a secret satisfaction, which a <i>stranger does not
intermeddle with.</i> They are <i>blessed,</i> for they are like
the Lord Jesus, who <i>was a man of sorrows,</i> and of whom we
never read that he laughed, but often that he wept. The are armed
against the many temptations that attend vain mirth, and are
prepared for the comforts of a sealed pardon and a settled peace.
(2.) <i>They shall be comforted.</i> Though perhaps they are not
immediately comforted, yet plentiful provision is made for their
comfort; light is sown for them; and in heaven, it is certain,
<i>they shall be comforted,</i> as Lazarus, <scripRef id="Matt.vi-p21.1" osisRef="Bible:Luke.16.25" parsed="|Luke|16|25|0|0" passage="Lu 16:25">Luke xvi. 25</scripRef>. Note, The happiness of heaven
consists in being perfectly and eternally comforted, and in the
<i>wiping away of all tears from their eyes.</i> It <i>is the joy
of our Lord; a fulness of joy and pleasures for evermore;</i> which
will be doubly sweet to those who have been prepared for them by
this <i>godly sorrow.</i> Heaven will be a heaven indeed to those
who go mourning thither; it will be a harvest of joy, the return of
a seed-time of tears (<scripRef id="Matt.vi-p21.2" osisRef="Bible:Ps.126.5-Ps.126.6" parsed="|Ps|126|5|126|6" passage="Ps 126:5,6">Ps. cxxvi. 5,
6</scripRef>); a mountain of joy, to which our way lies through a
vale of tears. See <scripRef id="Matt.vi-p21.3" osisRef="Bible:Isa.66.10" parsed="|Isa|66|10|0|0" passage="Isa 66:10">Isa. lxvi.
10</scripRef>.</p>
<p class="indent" id="Matt.vi-p22">III. <i>The meek</i> are happy (<scripRef id="Matt.vi-p22.1" osisRef="Bible:Matt.5.5" parsed="|Matt|5|5|0|0" passage="Mt 5:5"><i>v.</i> 5</scripRef>); <i>Blessed are the
meek.</i> The meek are those who quietly submit themselves to God,
to his word and to his rod, who follow his directions, and comply
with his designs, and are <i>gentle towards all men</i> (<scripRef id="Matt.vi-p22.2" osisRef="Bible:Titus.3.2" parsed="|Titus|3|2|0|0" passage="Tit 3:2">Tit. iii. 2</scripRef>); who can bear provocation
without being inflamed by it; are either silent, or return a soft
answer; and who can show their displeasure when there is occasion
for it, without being transported into any indecencies; who can be
cool when others are hot; and in their patience keep possession of
their own souls, when they can scarcely keep possession of any
thing else. <i>They</i> are the meek, who are rarely and hardly
provoked, but quickly and easily pacified; and who would rather
forgive twenty injuries than revenge one, having the rule of their
own spirits.</p>
<p class="indent" id="Matt.vi-p23">These meek ones are here represented as
happy, even in this world. 1. They are <i>blessed,</i> for they are
like the blessed Jesus, in that wherein particularly they are to
learn of him, <scripRef id="Matt.vi-p23.1" osisRef="Bible:Matt.11.29" parsed="|Matt|11|29|0|0" passage="Mt 11:29"><i>ch.</i> xi.
29</scripRef>. They are like the blessed God himself, who is Lord
of his anger, and in whom fury is not. They are <i>blessed,</i> for
they have the most comfortable, undisturbed enjoyment of
themselves, their friends, their God; they are fit for any
relation, and condition, any company; fit to live, and fit to die.
2. <i>They shall inherit the earth;</i> it is quoted from <scripRef id="Matt.vi-p23.2" osisRef="Bible:Ps.37.11" parsed="|Ps|37|11|0|0" passage="Ps 37:11">Ps. xxxvii. 11</scripRef>, and it is almost the
only express temporal promise in all the New Testament. Not that
they shall always have much of <i>the earth,</i> much less that
they shall be put off with that only; but this branch of godliness
has, in a special manner, <i>the promise of life that now is.</i>
Meekness, however ridiculed and run down, has a real tendency to
promote our health, wealth, comfort, and safety, even in this
world. <i>The meek</i> and quiet are observed to live the most easy
lives, compared with the froward and turbulent. Or, <i>They shall
inherit the land</i> (so it may be read), <i>the land of
Canaan,</i> a type of heaven. So that all the blessedness of heaven
above, and all the blessings of earth beneath, are the portion of
the meek.</p>
<p class="indent" id="Matt.vi-p24">IV. <i>They that hunger and thirst after
righteousness</i> are happy, <scripRef id="Matt.vi-p24.1" osisRef="Bible:Matt.5.6" parsed="|Matt|5|6|0|0" passage="Mt 5:6"><i>v.</i>
6</scripRef>. Some understand this as a further instance of our
outward poverty, and a low condition in this world, which not only
exposes men to injury and wrong, but makes it in vain for them to
seek to have justice done to them; they <i>hunger and thirst
after</i> it, but such is the power on the side of their
oppressors, that they cannot have it; they desire only that which
is just and equal, but it is denied them by those that <i>neither
fear God nor regard men.</i> This is a melancholy case! Yet,
<i>blessed are they,</i> if they suffer these hardships for and
with a good conscience; let them hope in God, who will see justice
done, right take place, and will deliver the poor from their
oppressors, <scripRef id="Matt.vi-p24.2" osisRef="Bible:Ps.103.6" parsed="|Ps|103|6|0|0" passage="Ps 103:6">Ps. ciii. 6</scripRef>.
Those who contentedly bear oppression, and quietly refer themselves
to God to plead their cause, shall in due time be satisfied,
abundantly satisfied, in the wisdom and kindness which shall be
manifested in his appearances for them. But it is certainly to be
understood spiritually, of such a desire as, being terminated on
such an object, is gracious, and the work of God's grace in the
soul, and qualifies for the gifts of the divine favour. 1.
<i>Righteousness</i> is here put for all spiritual blessings. See
<scripRef id="Matt.vi-p24.3" osisRef="Bible:Ps.24.5 Bible:Matt.6.33" parsed="|Ps|24|5|0|0;|Matt|6|33|0|0" passage="Ps 24:5,Mt 6:33">Ps. xxiv. 5; <i>ch.</i> vi.
33</scripRef>. They are purchased for us by <i>the righteousness of
Christ;</i> conveyed and secured by the imputation of that
righteousness to us; and confirmed by the faithfulness of God. To
have Christ <i>made of God to us righteousness,</i> and to be
<i>made the righteousness of God in him;</i> to have <i>the whole
man renewed in righteousness,</i> so as to become <i>a new man,</i>
and to bear the image of God; to have an interest in Christ and the
promises—this is <i>righteousness.</i> 2. These we must <i>hunger
and thirst after.</i> We must truly and really desire them, as one
who is hungry and thirsty desires meat and drink, who cannot be
satisfied with any thing but meat and drink, and will be satisfied
with them, though other things be wanting. Our desires of spiritual
blessings must be earnest and importunate; "<i>Give me these, or
else I die;</i> every thing else is dross and chaff, unsatisfying;
give me these, and I have enough, though I had nothing else."
<i>Hunger and thirst</i> are appetites that return frequently, and
call for fresh satisfactions; so these holy desires rest not in any
thing attained, but are carried out toward renewed pardons, and
daily fresh supplies of grace. The quickened soul calls for
constant meals of righteousness, grace to do the work of every day
in its day, as duly as the living body calls for food. Those who
<i>hunger and thirst</i> will labour for supplies; so we must not
only desire spiritual blessings, but take pains for them in the use
of the appointed means. Dr. Hammond, in his practical Catechism,
distinguishes between <i>hunger and thirst.</i> <i>Hunger</i> is a
desire of food to sustain, such as <i>sanctifying
righteousness.</i> <i>Thirst</i> is the desire of drink to refresh,
such as justifying <i>righteousness,</i> and the sense of our
pardon.</p>
<p class="indent" id="Matt.vi-p25">Those who <i>hunger and thirst</i> after
spiritual blessings, <i>are blessed</i> in those desires, and
<i>shall be filled</i> with those blessings. (1.) They are
<i>blessed</i> in those desires. Though all desires of grace are
not grace (feigned, faint desires are not), yet such a desire as
this is; it is an <i>evidence</i> of something <i>good,</i> and an
<i>earnest</i> of something <i>better.</i> It is a desire of God's
own raising, and he will not forsake the work of his own hands.
Something or other the soul will be <i>hungering</i> and
<i>thirsting</i> after; therefore <i>they</i> are blessed who
fasten upon the right object, which is satisfying, and not
deceiving; and do not <i>pant after the dust of the earth,</i>
<scripRef id="Matt.vi-p25.1" osisRef="Bible:Amos.2.7 Bible:Isa.55.2" parsed="|Amos|2|7|0|0;|Isa|55|2|0|0" passage="Am 2:7,Isa 55:2">Amos ii. 7; Isa. lv.
2</scripRef>. (2.) They <i>shall be filled</i> with those
blessings. God will give them what they desire to complete their
satisfaction. It is God only who can <i>fill a soul,</i> whose
grace and favour are adequate to its just desires; and he will fill
those with <i>grace for grace,</i> who, in a sense of their own
emptiness, have recourse to his fulness. He <i>fills the hungry</i>
(<scripRef id="Matt.vi-p25.2" osisRef="Bible:Luke.1.53" parsed="|Luke|1|53|0|0" passage="Lu 1:53">Luke i. 53</scripRef>),
<i>satiates</i> them, <scripRef id="Matt.vi-p25.3" osisRef="Bible:Jer.31.25" parsed="|Jer|31|25|0|0" passage="Jer 31:25">Jer. xxxi.
25</scripRef>. The happiness of heaven will certainly fill the
soul; their righteousness shall be complete, the favour of God and
his image, both in their full perfection.</p>
<p class="indent" id="Matt.vi-p26">V. The <i>merciful</i> are happy, <scripRef id="Matt.vi-p26.1" osisRef="Bible:Matt.5.7" parsed="|Matt|5|7|0|0" passage="Mt 5:7"><i>v.</i> 7</scripRef>. This, like the rest, is a
paradox; for the merciful are not taken to be the wisest, nor are
likely to be the richest; yet Christ pronounces them
<i>blessed.</i> Those are the <i>merciful,</i> who are piously and
charitably inclined to pity, help, and succour persons in misery. A
man may be truly <i>merciful,</i> who has not wherewithal to be
bountiful or liberal; and then God accepts the willing mind. We
must not only bear our own afflictions patiently, but we must, by
Christian sympathy, partake of the afflictions of our brethren;
pity must be shown (<scripRef id="Matt.vi-p26.2" osisRef="Bible:Job.6.14" parsed="|Job|6|14|0|0" passage="Job 6:14">Job vi.
14</scripRef>), and <i>bowels of mercy put on</i> (<scripRef id="Matt.vi-p26.3" osisRef="Bible:Col.3.12" parsed="|Col|3|12|0|0" passage="Col 3:12">Col. iii. 12</scripRef>); and, being put on,
they must put forth themselves in contributing all we can for the
assistance of those who are any way in misery. We must have
compassion on the souls of others, and help them; pity the
ignorant, and instruct them; the careless, and warn them; those who
are in a state of sin, and snatch them as <i>brands out of the
burning.</i> We must have compassion on those who are melancholy
and in sorrow, and comfort them (<scripRef id="Matt.vi-p26.4" osisRef="Bible:Job.16.5" parsed="|Job|16|5|0|0" passage="Job 16:5">Job
xvi. 5</scripRef>); on those whom we have advantage against, and
not be rigorous and severe with them; on those who are in want, and
supply them; which if we refuse to do, whatever we pretend, we
<i>shut up the bowels of our compassion,</i> <scripRef id="Matt.vi-p26.5" osisRef="Bible:Jas.2.15-Jas.2.16 Bible:1John.3.17" parsed="|Jas|2|15|2|16;|1John|3|17|0|0" passage="Jam 2:15,16,1Jo 3:17">James ii. 15, 16; 1 John iii. 17</scripRef>.
<i>Draw out thy soul</i> by <i>dealing thy bread</i> to the
hungry, <scripRef id="Matt.vi-p26.6" osisRef="Bible:Isa.58.7 Bible:Isa.58.10" parsed="|Isa|58|7|0|0;|Isa|58|10|0|0" passage="Isa 58:7,10">Isa. lviii. 7,
10</scripRef>. Nay, a <i>good man is merciful to his beast.</i></p>
<p class="indent" id="Matt.vi-p27">Now as to the merciful. 1. They are
<i>blessed;</i> so it was said in the Old Testament; <i>Blessed is
he that considers the poor,</i> <scripRef id="Matt.vi-p27.1" osisRef="Bible:Ps.41.1" parsed="|Ps|41|1|0|0" passage="Ps 41:1">Ps.
xli. 1</scripRef>. Herein they resemble God, whose goodness is his
glory; in being <i>merciful as he is merciful,</i> we are, in our
measure, <i>perfect as he is perfect.</i> It is an evidence of love
to God; it will be a satisfaction to ourselves, to be any way
instrumental for the benefit of others. One of the purest and most
refined delights in this world, is that of <i>doing good.</i> In
this word, <i>Blessed are the merciful,</i> is included that saying
of Christ, which otherwise we find not in the gospels, <i>It is
more blessed to give than to receive,</i> <scripRef id="Matt.vi-p27.2" osisRef="Bible:Acts.20.35" parsed="|Acts|20|35|0|0" passage="Ac 20:35">Acts xx. 35</scripRef>. 2. <i>They shall obtain
mercy;</i> mercy <i>with men,</i> when they need it; <i>he that
watereth, shall be watered also himself</i> (we know not how soon
we may stand in need of kindness, and therefore should be kind);
but especially mercy <i>with God,</i> for <i>with the merciful he
will show himself merciful,</i> <scripRef id="Matt.vi-p27.3" osisRef="Bible:Ps.18.25" parsed="|Ps|18|25|0|0" passage="Ps 18:25">Ps.
xviii. 25</scripRef>. The most <i>merciful</i> and charitable
cannot pretend to <i>merit,</i> but must fly to mercy. The merciful
shall find with God <i>sparing</i> mercy (<scripRef id="Matt.vi-p27.4" osisRef="Bible:Matt.6.14" parsed="|Matt|6|14|0|0" passage="Mt 6:14"><i>ch.</i> vi. 14</scripRef>), <i>supplying</i> mercy
(<scripRef id="Matt.vi-p27.5" osisRef="Bible:Prov.19.17" parsed="|Prov|19|17|0|0" passage="Pr 19:17">Prov. xix. 17</scripRef>),
<i>sustaining</i> mercy (<scripRef id="Matt.vi-p27.6" osisRef="Bible:Ps.41.2" parsed="|Ps|41|2|0|0" passage="Ps 41:2">Ps. xli.
2</scripRef>), mercy in that day (<scripRef id="Matt.vi-p27.7" osisRef="Bible:2Tim.1.18" parsed="|2Tim|1|18|0|0" passage="2Ti 1:18">2
Tim. i. 18</scripRef>); may, they shall <i>inherit the kingdom
prepared for them</i> (<scripRef id="Matt.vi-p27.8" osisRef="Bible:Matt.25.34-Matt.25.35" parsed="|Matt|25|34|25|35" passage="Mt 25:34,35"><i>ch.</i>
xxv. 34, 35</scripRef>); whereas <i>they</i> shall have <i>judgment
without mercy</i> (which can be nothing short of <i>hell-fire</i>)
who have <i>shown no mercy.</i></p>
<p class="indent" id="Matt.vi-p28">VI. The <i>pure in heart</i> are happy
(<scripRef id="Matt.vi-p28.1" osisRef="Bible:Matt.5.8" parsed="|Matt|5|8|0|0" passage="Mt 5:8"><i>v.</i> 8</scripRef>); <i>Blessed are
the poor in heart, for they shall see God.</i> This is the most
comprehensive of all the beatitudes; here holiness and happiness
are fully described and put together.</p>
<p class="indent" id="Matt.vi-p29">1. Here is the most <i>comprehensive
character</i> of the blessed: they are <i>pure in heart.</i> Note,
True religion consists in heart-purity. Those who are inwardly
pure, show themselves to be under the power of <i>pure and
undefiled</i> religion. True Christianity lies in the heart, in the
<i>purity of heart;</i> the <i>washing</i> of that <i>from
wickedness,</i> <scripRef id="Matt.vi-p29.1" osisRef="Bible:Jer.4.14" parsed="|Jer|4|14|0|0" passage="Jer 4:14">Jer. iv.
14</scripRef>. We must lift up to God, not only clean hands, but a
pure heart, <scripRef id="Matt.vi-p29.2" osisRef="Bible:Ps.24.4-Ps.24.5 Bible:1Tim.1.5" parsed="|Ps|24|4|24|5;|1Tim|1|5|0|0" passage="Ps 24:4,5,1Ti 1:5">Ps. xxiv. 4, 5; 1
Tim. i. 5</scripRef>. The heart must be <i>pure,</i> in opposition
to <i>mixture</i>—an honest heart that aims well; and pure, in
opposition to <i>pollution</i> and <i>defilement;</i> as wine
<i>unmixed,</i> as water <i>unmuddied.</i> The heart must be kept
<i>pure</i> from <i>fleshly lusts,</i> all unchaste thoughts and
desires; and from <i>worldly lusts;</i> covetousness is called
<i>filthy lucre;</i> from all filthiness of flesh and spirit, all
that which come <i>out of the heart,</i> and <i>defiles the
man.</i> The heart must be <i>purified by faith,</i> and entire for
God; must be presented and preserved a chaste virgin to Christ.
<i>Create in me such a clean heart, O God!</i></p>
<p class="indent" id="Matt.vi-p30">2. Here is the most <i>comprehensive
comfort</i> of the blessed; They shall see God. Note, (1.) It is
the perfection of the soul's happiness to <i>see God; seeing
him,</i> as we may by faith in our present state, is a <i>heaven
upon earth;</i> and seeing him as we shall in the future state, in
the <i>heaven of heaven.</i> To see him <i>as he is,</i> face to
face, and no longer through a glass darkly; to see him as ours, and
to see him and enjoy him; to see him and be like him, and be
satisfied with that likeness (<scripRef id="Matt.vi-p30.1" osisRef="Bible:Ps.17.15" parsed="|Ps|17|15|0|0" passage="Ps 17:15">Ps.
xvii. 15</scripRef>); and to see him for ever, and never lose the
sight of him; this is heaven's happiness. (2.) The happiness of
seeing God is promised to those, and those only, who are <i>pure in
heart.</i> None but the <i>pure</i> are capable of <i>seeing</i>
God, nor would it be a felicity to the impure. What pleasure could
an unsanctified soul take in the vision of a holy God? As <i>he</i>
cannot endure to look upon their iniquity, <i>so they</i> cannot
endure to look upon his purity; nor shall any unclean thing enter
into the new Jerusalem; but all that are <i>pure in heart,</i> all
that are truly sanctified, have desires wrought in them, which
nothing but the sight of God will sanctify; and divine grace will
not leave those desires unsatisfied.</p>
<p class="indent" id="Matt.vi-p31">VII. The <i>peace-makers</i> are happy,
<scripRef id="Matt.vi-p31.1" osisRef="Bible:Matt.5.9" parsed="|Matt|5|9|0|0" passage="Mt 5:9"><i>v.</i> 9</scripRef>. The wisdom that
is from above is first <i>pure,</i> and then <i>peaceable;</i> the
blessed ones are <i>pure</i> toward God, and <i>peaceable</i>
toward men; for with reference to both, conscience must be kept
<i>void of offence.</i> The <i>peace-makers</i> are those who have,
1. <i>A peaceable disposition:</i> as, to <i>make a lie,</i> is to
be given and addicted to lying, so, to <i>make peace,</i> is to
have a strong and hearty affection to peace. <i>I am for peace,</i>
<scripRef id="Matt.vi-p31.2" osisRef="Bible:Ps.120.7" parsed="|Ps|120|7|0|0" passage="Ps 120:7">Ps. cxx. 7</scripRef>. It is to love,
and desire, and delight in peace; to be put in it as in our
element, and to study to be quiet. 2. A <i>peaceable
conversation;</i> industriously, as far as we can, to preserve the
peace that it be not broken, and to recover it when it is broken;
to hearken to proposals of peace ourselves, and to be ready to make
them to others; where distance is among brethren and neighbours, to
do all we can to accommodate it, and to be <i>repairers of the
breaches. The making of peace</i> is sometimes a <i>thankless
office,</i> and it is the lot of him who parts a fray, to have
<i>blows on both sides;</i> yet it is a good office, and we must be
forward to it. Some think that this is intended especially as a
lesson for ministers, who should do all they can to reconcile those
who are at variance, and to promote Christian love among those
under their charge.</p>
<p class="indent" id="Matt.vi-p32">Now, (1.) Such persons are <i>blessed;</i>
for they have the satisfaction of <i>enjoying themselves,</i> by
keeping the peace, and of being truly serviceable to others, by
disposing them to peace. They are working together with Christ, who
came into the world to <i>slay all enmities,</i> and to proclaim
<i>peace on earth.</i> (2.) <i>They shall be called the children of
God;</i> it will be an evidence to themselves that they are so; God
will own them as such, and herein they will resemble him. He is the
God of peace; the Son of God is the Prince of peace; the Spirit of
adoption is a Spirit of peace. Since God has declared himself
reconcilable to us all, he will not own those for his children who
are implacable in their enmity to one another; for if the
peacemakers are blessed, woe to the peace-breakers! Now by this it
appears, that Christ never intended to have his religion propagated
by fire and sword, or penal laws, or to acknowledge bigotry, or
intemperate zeal, as the mark of his disciples. The children of
this world love to fish in troubled waters, but the children of God
are the peace-makers, the <i>quiet in the land.</i></p>
<p class="indent" id="Matt.vi-p33">VIII. Those who are <i>persecuted for
righteousness' sake,</i> are happy. This is the greatest paradox of
all, and peculiar to Christianity; and therefore it is put last,
and more largely insisted upon than any of the rest, <scripRef id="Matt.vi-p33.1" osisRef="Bible:Matt.5.10-Matt.5.12" parsed="|Matt|5|10|5|12" passage="Mt 5:10-12"><i>v.</i> 10-12</scripRef>. This beatitude,
like Pharaoh's dream, is doubled, because hardly credited, and yet
<i>the thing is certain;</i> and in the latter part there is change
of the person, "Blessed are <i>ye</i>—ye my disciples, and
immediate followers. This is that which you, who excel in virtue,
are more immediately concerned in; for you must reckon upon
hardships and troubles more than other men." Observe here,</p>
<p class="indent" id="Matt.vi-p34">1. The case of suffering saints described;
and it is a hard case, and a very piteous one.</p>
<p class="indent" id="Matt.vi-p35">(1.) They are persecuted, hunted, pursued,
run down, as noxious beasts are, that are sought for to be
destroyed; as if a Christian did <i>caput gerere lupinum—bear a
wolf's head,</i> as an outlaw is said to do—any one that finds him
may slay him; they are abandoned as the <i>offscouring of all
things;</i> fined, imprisoned, banished, stripped of their estates,
excluded from all places of profit and trust, scourged, racked,
tortured, always delivered to death, and accounted as sheep for the
slaughter. This has been the effect of the enmity of the serpent's
seed against the holy seed, ever since the time <i>of righteous
Abel.</i> It was so in <i>Old-Testament</i> times, as we find,
<scripRef id="Matt.vi-p35.1" osisRef="Bible:Heb.11.35" parsed="|Heb|11|35|0|0" passage="Heb 11:35">Heb. xi. 35</scripRef>, &amp;c.
Christ has told us that it would much more be so with the Christian
church, and we are not to think it strange, <scripRef id="Matt.vi-p35.2" osisRef="Bible:1John.3.13" parsed="|1John|3|13|0|0" passage="1Jo 3:13">1 John iii. 13</scripRef>. He has left us an
example.</p>
<p class="indent" id="Matt.vi-p36">(2.) The are <i>reviled, and have all
manner of evil said against them falsely.</i> Nicknames, and names
of reproach, are fastened upon them, upon particular persons, and
upon the generation of the righteous in the gross, to render them
odious; sometimes to make them formidable, that they may be
powerfully assailed; things are laid to their charge that they knew
not, <scripRef id="Matt.vi-p36.1" osisRef="Bible:Ps.35.11 Bible:Jer.20.18 Bible:Acts.17.6" parsed="|Ps|35|11|0|0;|Jer|20|18|0|0;|Acts|17|6|0|0" passage="Ps 35:11,Jer 20:18,Ac 17:6">Ps. xxxv. 11;
Jer. xx. 18; Acts xvii. 6, 7</scripRef>. Those who have had no
power in their hands to do them any other mischief, could yet do
this; and those who have had power to <i>persecute,</i> had found
it necessary to <i>do this too,</i> to justify themselves in their
barbarous usage of them; they could not have baited them, if they
had not dressed them in bear-skins; nor have given them the worst
of treatment, if they had not first represented them as the worst
of men. They will <i>revile you, and persecute you.</i> Note,
<i>Reviling</i> the saints is <i>persecuting</i> them, and will be
found so shortly, when <i>hard speeches</i> must be accounted for
(<scripRef id="Matt.vi-p36.2" osisRef="Bible:Jude.1.15" parsed="|Jude|1|15|0|0" passage="Jude 1:15">Jude 15</scripRef>), and <i>cruel
mockings,</i> <scripRef id="Matt.vi-p36.3" osisRef="Bible:Heb.11.36" parsed="|Heb|11|36|0|0" passage="Heb 11:36">Heb. xi. 36</scripRef>.
They will say <i>all manner of evil of you falsely;</i> sometimes
before the <i>seat of judgment,</i> as witnesses; sometimes in the
<i>seat of the scornful,</i> with <i>hypocritical mockers at
feasts;</i> they are the <i>song of the drunkards;</i> sometimes to
face their faces, as Shimei cursed David; sometimes behind their
backs, as the enemies of Jeremiah did. Note, There is no evil so
black and horrid, which, at one time or other, has not been said,
falsely, of Christ's disciples and followers.</p>
<p class="indent" id="Matt.vi-p37">(3.) All this is <i>for righteousness'
sake</i> (<scripRef id="Matt.vi-p37.1" osisRef="Bible:Matt.5.10" parsed="|Matt|5|10|0|0" passage="Mt 5:10"><i>v.</i> 10</scripRef>);
<i>for my sake,</i> <scripRef id="Matt.vi-p37.2" osisRef="Bible:Matt.5.11" parsed="|Matt|5|11|0|0" passage="Mt 5:11"><i>v.</i>
11</scripRef>. If for <i>righteousness' sake,</i> then for
<i>Christ's sake,</i> for he is nearly interested in the work of
righteousness. Enemies to righteousness are enemies to Christ. This
precludes those from the blessedness who suffer <i>justly,</i> and
are evil spoken of <i>truly</i> for their real crimes; let such be
ashamed and confounded, it is part of their punishment; it is not
the suffering, but the cause, that makes the martyr. Those suffer
for <i>righteousness' sake,</i> who suffer because they will not
sin against their consciences, and who suffer for doing that which
is good. Whatever pretence persecutors have, it is the power of
godliness that they have an enmity to; it is really Christ and his
righteousness that are maligned, hated, and persecuted; <i>For thy
sake I have borne reproach,</i> <scripRef id="Matt.vi-p37.3" osisRef="Bible:Ps.69.9 Bible:Rom.8.36" parsed="|Ps|69|9|0|0;|Rom|8|36|0|0" passage="Ps 69:9,Ro 8:36">Ps. lxix. 9; Rom. viii. 36</scripRef>.</p>
<p class="indent" id="Matt.vi-p38">2. The comforts of suffering saints laid
down.</p>
<p class="indent" id="Matt.vi-p39">(1.) They <i>are blessed;</i> for they now,
in their life-time, receive <i>their evil things</i> (<scripRef id="Matt.vi-p39.1" osisRef="Bible:Luke.16.25" parsed="|Luke|16|25|0|0" passage="Lu 16:25">Luke xvi. 25</scripRef>), and receive them upon
a good account. They are <i>blessed;</i> for it is an honour to
them (<scripRef id="Matt.vi-p39.2" osisRef="Bible:Acts.5.41" parsed="|Acts|5|41|0|0" passage="Ac 5:41">Acts v. 41</scripRef>); it is an
opportunity of glorifying Christ, of doing good, and of
experiencing special comforts and visits of grace and tokens of his
presence, <scripRef id="Matt.vi-p39.3" osisRef="Bible:2Cor.1.5 Bible:Dan.3.25 Bible:Rom.8.29" parsed="|2Cor|1|5|0|0;|Dan|3|25|0|0;|Rom|8|29|0|0" passage="2Co 1:5,Da 3:25,Ro 8:29">2 Cor. i. 5;
Dan. iii. 25; Rom. viii. 29</scripRef>.</p>
<p class="indent" id="Matt.vi-p40">(2.) They shall be <i>recompensed;</i>
Theirs is <i>the kingdom of heaven.</i> They have at present a sure
title to it, and sweet foretastes of it; and shall ere long be in
possession of it. Though there be nothing in those sufferings than
can, in strictness, merit of God (for the sins of the best deserve
the worst), yet this is here promised as a <i>reward</i> (<scripRef id="Matt.vi-p40.1" osisRef="Bible:Matt.5.12" parsed="|Matt|5|12|0|0" passage="Mt 5:12"><i>v.</i> 12</scripRef>); <i>Great is your reward
in heaven:</i> so great, as far to transcend the service. It is
<i>in heaven,</i> future, and out of sight; but well secured, out
of the reach of chance, fraud, and violence. Note, God will provide
that those who lose <i>for</i> him, though it be life itself, shall
not lose <i>by</i> him in the end. Heaven, at last, will be an
abundant recompence for all the difficulties we meet with in our
way. This is that which has borne up the suffering saints in all
ages—this <i>joy set before them.</i></p>
<p class="indent" id="Matt.vi-p41">(3.) "<i>So persecuted they the prophets
that were before you,</i> <scripRef id="Matt.vi-p41.1" osisRef="Bible:Matt.5.12" parsed="|Matt|5|12|0|0" passage="Mt 5:12"><i>v.</i>
12</scripRef>. They were <i>before you</i> in excellency, above
what you are yet arrived at; they were <i>before you</i> in time,
that they might be examples to you of <i>suffering affliction</i>
and <i>of patience,</i> <scripRef id="Matt.vi-p41.2" osisRef="Bible:Jas.5.10" parsed="|Jas|5|10|0|0" passage="Jam 5:10">James v.
10</scripRef>. They were in like manner persecuted and abused; and
can you expect to go to heaven in a way by yourself? Was not Isaiah
mocked for his <i>line upon line?</i> <i>Elisha</i> for his <i>bald
head?</i> Were not all the prophets thus treated? Therefore
<i>marvel not</i> at it as a <i>strange</i> thing, <i>murmur
not</i> at it as a <i>hard</i> thing; it is a comfort to see the
way of suffering a beaten road, and an honour to follow such
leaders. That grace which was <i>sufficient for them,</i> to carry
them through their sufferings, shall not be <i>deficient to
you.</i> Those who are your enemies are the seed and successors of
them who of old mocked the messengers of the Lord," <scripRef id="Matt.vi-p41.3" osisRef="Bible:2Chr.36.16 Bible:Matt.23.31 Bible:Acts.7.52" parsed="|2Chr|36|16|0|0;|Matt|23|31|0|0;|Acts|7|52|0|0" passage="2Ch 36:16,Mt 23:31,Ac 7:52">2 Chron. xxxvi. 16; <i>ch.</i>
xxiii. 31; Acts vii. 52</scripRef>.</p>
</div><scripCom id="Matt.vi-p41.4" osisRef="Bible:Matt.5.13-Matt.5.16" parsed="|Matt|5|13|5|16" passage="Mt 5:13-16" type="Commentary"/><div class="Commentary" id="Bible:Matt.5.13-Matt.5.16">
<h4 id="Matt.vi-p41.5">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vi-p42">13 Ye are the salt of the earth: but if the salt
have lost his savour, wherewith shall it be salted? it is
thenceforth good for nothing, but to be cast out, and to be trodden
under foot of men.   14 Ye are the light of the world. A city
that is set on a hill cannot be hid.   15 Neither do men light
a candle, and put it under a bushel, but on a candlestick; and it
giveth light unto all that are in the house.   16 Let your
light so shine before men, that they may see your good works, and
glorify your Father which is in heaven.</p>
<p class="indent" id="Matt.vi-p43">Christ had lately called his disciples, and
told them that they should be <i>fishers of men;</i> here he tells
them further what he designed them to be—<i>the salt of the
earth,</i> and <i>lights of the world,</i> that they might be
indeed what it was expected they should be.</p>
<p class="indent" id="Matt.vi-p44">I. <i>Ye are the salt of the earth.</i>
<i>This</i> would encourage and support them under their
sufferings, that, though they should be treated with contempt, yet
they should really be blessings to the world, and the more so for
their suffering thus. The prophets, who went before them, were the
salt of the land of Canaan; but the apostles were the salt of
<i>the whole earth,</i> for they must <i>go into all the world to
preach the gospel.</i> It was a discouragement to them that they
were so <i>few</i> and so <i>weak.</i> What could they do in so
large a province as <i>the whole earth?</i> Nothing, if they were
to work by force of arms and dint of sword; but, being to work
silent as salt, one handful of that salt would diffuse its savour
far and wide; would go a great way, and work insensibly and
irresistibly as leaven, <scripRef id="Matt.vi-p44.1" osisRef="Bible:Matt.13.33" parsed="|Matt|13|33|0|0" passage="Mt 13:33"><i>ch.</i>
xiii. 33</scripRef>. The doctrine of the gospel is as <i>salt;</i>
it is penetrating, <i>quick,</i> and <i>powerful</i> (<scripRef id="Matt.vi-p44.2" osisRef="Bible:Heb.4.12" parsed="|Heb|4|12|0|0" passage="Heb 4:12">Heb. iv. 12</scripRef>); it reaches <i>the
heart</i> <scripRef id="Matt.vi-p44.3" osisRef="Bible:Acts.2.37" parsed="|Acts|2|37|0|0" passage="Ac 2:37">Acts ii. 37</scripRef>. It is
cleansing, it is relishing, and preserves from putrefaction. We
read of the <i>savour of the knowledge of Christ</i> (<scripRef id="Matt.vi-p44.4" osisRef="Bible:2Cor.2.14" parsed="|2Cor|2|14|0|0" passage="2Co 2:14">2 Cor. ii. 14</scripRef>); for all other
learning is insipid without that. An everlasting covenant is called
a <i>covenant of salt</i> (<scripRef id="Matt.vi-p44.5" osisRef="Bible:Num.18.19" parsed="|Num|18|19|0|0" passage="Nu 18:19">Num. xviii.
19</scripRef>); and the gospel is an everlasting gospel. Salt was
required in all the sacrifices (<scripRef id="Matt.vi-p44.6" osisRef="Bible:Lev.2.13" parsed="|Lev|2|13|0|0" passage="Le 2:13">Lev.
ii. 13</scripRef>), in Ezekiel's mystical temple, <scripRef id="Matt.vi-p44.7" osisRef="Bible:Ezek.43.24" parsed="|Ezek|43|24|0|0" passage="Eze 43:24">Ezek. xliii. 24</scripRef>. Now Christ's
disciples having themselves learned the doctrine of the gospel, and
being employed to teach it to others, were as salt. Note,
Christians, and especially ministers, are the salt of the
earth.</p>
<p class="indent" id="Matt.vi-p45">1. If they be as they should be they are
<i>as good salt,</i> white, and small, and broken into many grains,
but very useful and necessary. Pliny says, <i>Sine sale, vita
humana non potest degere—Without salt human life cannot be
sustained.</i> See in this, (1.) What they are to be in
themselves—seasoned with the gospel, with the salt of grace;
thoughts and affections, words and actions, all seasoned with
grace, <scripRef id="Matt.vi-p45.1" osisRef="Bible:Col.4.6" parsed="|Col|4|6|0|0" passage="Col 4:6">Col. iv. 6</scripRef>. <i>Have
salt in yourselves,</i> else you cannot diffuse it among others,
<scripRef id="Matt.vi-p45.2" osisRef="Bible:Mark.9.50" parsed="|Mark|9|50|0|0" passage="Mk 9:50">Mark ix. 50</scripRef>. (2.) What they
are to be to others; they must not only <i>be</i> good but
<i>do</i> good, must insinuate themselves into the minds of the
people, not to serve any secular interest of their own, but that
they might transform them into the taste and relish of the gospel.
(3.) What great blessings they are to the world. Mankind, lying in
ignorance and wickedness, were a vast heap of unsavoury stuff,
ready to putrefy; but Christ sent forth his disciples, by their
lives and doctrines, to season it with knowledge and grace, and so
to render it acceptable to God, to the angels, and to all that
relish divine things. (4.) How they must expect to be disposed of.
They must not be laid on a heap, must not continue always together
at Jerusalem, but must be scattered as salt upon the meat, here a
grain and there a grain; as the Levites were dispersed in Israel,
that, wherever they live, they may communicate their savour. Some
have observed, that whereas it is foolishly called an ill omen to
have the salt fall towards us, it is really an ill omen to have the
salt fall from us.</p>
<p class="indent" id="Matt.vi-p46">2. If they be not, they are as <i>salt</i>
that has <i>lost its savour.</i> If you, who should season others,
are yourselves unsavoury, void of spiritual life, relish, and
vigour; if a Christian be so, especially if a minister be so, his
condition is very sad; for, (1.) He is <i>irrecoverable:</i>
<i>Wherewith shall it be salted?</i> Salt is a remedy for
<i>unsavoury meat,</i> but there is no remedy for <i>unsavoury
salt.</i> Christianity will give a man a relish; but if a man can
take up and continue the profession of it, and yet remain flat and
foolish, and graceless and insipid, no other doctrine, no other
means, can be applied, to make him savoury. If Christianity do not
do it, nothing will. (2.) He is <i>unprofitable:</i> <i>It is
thenceforth good for nothing;</i> what use can it be put to, in
which it will not do more hurt than good? As a man without reason,
so is a Christian without grace. A wicked man is the worst of
creatures; a wicked Christian is the worst of men; and a wicked
minister is the worst of Christians. (3.) He is doomed to ruin and
rejection; He shall be <i>cast out</i>—expelled the church and the
communion of the faithful, to which he is a blot and a burden; and
he shall be <i>trodden under foot of men.</i> Let God be glorified
in the shame and rejection of those by whom he has been reproached,
and who have made themselves fit for nothing but to be trampled
upon.</p>
<p class="indent" id="Matt.vi-p47">II. <i>Ye are the light of the world,</i>
<scripRef id="Matt.vi-p47.1" osisRef="Bible:Matt.5.14" parsed="|Matt|5|14|0|0" passage="Mt 5:14"><i>v.</i> 14</scripRef>. This also
bespeaks them useful, as the former (<i>Sole et sale nihil
utilius—Nothing more useful than the sun and salt</i>), but more
glorious. All Christians are <i>light in the Lord</i> (<scripRef id="Matt.vi-p47.2" osisRef="Bible:Eph.5.8" parsed="|Eph|5|8|0|0" passage="Eph 5:8">Eph. v. 8</scripRef>), and must <i>shine as
lights</i> (<scripRef id="Matt.vi-p47.3" osisRef="Bible:Phil.2.15" parsed="|Phil|2|15|0|0" passage="Php 2:15">Phil. ii. 15</scripRef>),
but ministers in a special manner. Christ call himself <i>the Light
of the world</i> (<scripRef id="Matt.vi-p47.4" osisRef="Bible:John.8.12" parsed="|John|8|12|0|0" passage="Joh 8:12">John viii.
12</scripRef>), and they are <i>workers together with him,</i> and
have some of his honour put upon them. Truly <i>the light is
sweet,</i> it is welcome; the light of the first day of the world
was so, when it <i>shone out of darkness;</i> so is the morning
light of every day; so is the gospel, and those that spread it, to
all sensible people. The <i>world sat in darkness,</i> Christ
raised up his disciples to shine in it; and, that they may do so,
from him they borrow and derive their light.</p>
<p class="indent" id="Matt.vi-p48">This similitude is here explained in two
things:</p>
<p class="indent" id="Matt.vi-p49">1. As <i>the lights of the world,</i> they
are illustrious and conspicuous, and have many eyes upon them. A
city that is <i>set on a hill cannot be hid.</i> The disciples of
Christ, especially those who are forward and zealous in his
service, become remarkable, and are taken notice of as beacons.
They are for <i>signs</i> (<scripRef id="Matt.vi-p49.1" osisRef="Bible:Isa.7.18" parsed="|Isa|7|18|0|0" passage="Isa 7:18">Isa. vii.
18</scripRef>), <i>men wondered at</i> (<scripRef id="Matt.vi-p49.2" osisRef="Bible:Zech.3.8" parsed="|Zech|3|8|0|0" passage="Zec 3:8">Zech. iii. 8</scripRef>); all their neighbours have any
eye upon them. Some admire them, commend them, rejoice in them, and
study to imitate them; others envy them, hate them, censure them,
and study to blast them. They are concerned therefore to <i>walk
circumspectly,</i> because of <i>their observers;</i> they are as
<i>spectacles to the world,</i> and must take heed of every thing
that <i>looks ill,</i> because they are so much <i>looked at.</i>
The disciples of Christ were obscure men before he called them, but
the character he put upon them dignified them, and as preachers of
the gospel they made a figure; and though they were reproached for
it by some, they were respected for it by others, advanced to
thrones, and made judges (<scripRef id="Matt.vi-p49.3" osisRef="Bible:Luke.22.30" parsed="|Luke|22|30|0|0" passage="Lu 22:30">Luke xxii.
30</scripRef>); for Christ will honour those that honour him.</p>
<p class="indent" id="Matt.vi-p50">2. As the <i>lights of the world,</i> they
are intended to illuminate and give light to others (<scripRef id="Matt.vi-p50.1" osisRef="Bible:Matt.5.15" parsed="|Matt|5|15|0|0" passage="Mt 5:15"><i>v.</i> 15</scripRef>), and therefore, (1.)
They shall be <i>set up</i> as lights. Christ has lighted these
candles, they shall not be put under a bushel, not confined always,
as they are now, to the cities of Galilee, or the lost sheep of the
house of Israel, but they shall be sent into all the world. The
churches are the candlesticks, the golden candlesticks, in which
these lights are placed, that they light may be diffused; and the
gospel is so strong a light, and carries with it so much of its own
evidence, that, <i>like a city on a hill, it cannot be hid,</i> it
cannot but appear to be from God, to all those who do not wilfully
shut their eyes against it. It will <i>give light to all that are
in the house,</i> to all that will draw near to it, and come where
it is. Those to whom it does not give light, must thank themselves;
they will not be in the house with it; will not make a diligent and
impartial enquiry into it, but are prejudiced against it. (2.) They
must <i>shine</i> as lights, [1.] By their <i>good preaching.</i>
The knowledge they have, they must communicate for the good of
others; not put it <i>under a bushel,</i> but spread it. The talent
must not be buried in a napkin, but traded with. The disciples of
Christ must not muffle themselves up in privacy and obscurity,
under pretence of contemplation, modesty, or self-preservation,
but, <i>as they have received the gift,</i> must <i>minister the
same,</i> <scripRef id="Matt.vi-p50.2" osisRef="Bible:Luke.12.3" parsed="|Luke|12|3|0|0" passage="Lu 12:3">Luke xii. 3</scripRef>. [2.]
By their <i>good living.</i> They must be <i>burning and shining
lights</i> (<scripRef id="Matt.vi-p50.3" osisRef="Bible:John.5.35" parsed="|John|5|35|0|0" passage="Joh 5:35">John v. 35</scripRef>);
must evidence, in their whole conversation, that they are indeed
followers of Christ, <scripRef id="Matt.vi-p50.4" osisRef="Bible:Jas.3.13" parsed="|Jas|3|13|0|0" passage="Jam 3:13">James iii.
13</scripRef>. They must be to others for instruction, direction,
quickening, and comfort, <scripRef id="Matt.vi-p50.5" osisRef="Bible:Job.29.11" parsed="|Job|29|11|0|0" passage="Job 29:11">Job xxix.
11</scripRef>.</p>
<p class="indent" id="Matt.vi-p51">See here, <i>First, How</i> our light must
shine—by doing such <i>good works</i> as men <i>may see,</i> and
may approve of; such works as are of <i>good report</i> among them
that are without, and as will therefore give them cause to think
well of Christianity. We must do good works <i>that may be seen</i>
to the edification of others, but not <i>that they may be seen</i>
to our own ostentation; we are bid to pray in secret, and what lies
between God and our souls, must be kept to ourselves; but that
which is of itself open and obvious to the sight of men, we must
study to make <i>congruous</i> to our profession, and praiseworthy,
<scripRef id="Matt.vi-p51.1" osisRef="Bible:Phil.4.8" parsed="|Phil|4|8|0|0" passage="Php 4:8">Phil. iv. 8</scripRef>. Those about us
must not only <i>hear</i> our good words, but <i>see</i> our good
works; that they may be convinced that religion is more than a bare
name, and that we do not only make a profession of it, but abide
under the power of it.</p>
<p class="indent" id="Matt.vi-p52"><i>Secondly,</i> For what <i>end</i> our
light must shine—"That those who see your good works may be
brought, not to glorify <i>you</i> (which was the things the
Pharisees aimed at, and it spoiled all their performances), but to
<i>glorify your Father which is in heaven.</i>" Note, The glory of
God is the great thing we must aim at in every thing we do in
religion, <scripRef id="Matt.vi-p52.1" osisRef="Bible:1Pet.4.11" parsed="|1Pet|4|11|0|0" passage="1Pe 4:11">1 Pet. iv. 11</scripRef>. In
this centre the lines of all our actions must meet. We must not
only endeavor to glorify God ourselves, but we must do all we can
to bring others to glorify him. The sight of our <i>good works</i>
will do this, by furnishing them, 1. With <i>matter for praise.</i>
"Let them see <i>your good works,</i> that they may see the power
of God's grace in you, and may thank him for it, and give him the
glory of it, who has given such power unto men." 2. With <i>motives
of piety.</i> "Let them see your good works, that they may be
convinced of the truth and excellency of the Christian religion,
may be provoked by a holy emulation to imitate your good works, and
so may glorify God." Note, The holy, regular, and exemplary
conversation of the saints, may do much towards the conversion of
sinners; those who are unacquainted with religion, may hereby be
brought to know what it is. Examples teach. And those who are
prejudiced against it, may hereby by brought in love with it, and
thus there is a winning virtue in a godly conversation.</p>
</div><scripCom id="Matt.vi-p52.2" osisRef="Bible:Matt.5.17-Matt.5.20" parsed="|Matt|5|17|5|20" passage="Mt 5:17-20" type="Commentary"/><div class="Commentary" id="Bible:Matt.5.17-Matt.5.20">
<h4 id="Matt.vi-p52.3">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vi-p53">17 Think not that I am come to destroy the law,
or the prophets: I am not come to destroy, but to fulfil.   18
For verily I say unto you, Till heaven and earth pass, one jot or
one tittle shall in no wise pass from the law, till all be
fulfilled.   19 Whosoever therefore shall break one of these
least commandments, and shall teach men so, he shall be called the
least in the kingdom of heaven: but whosoever shall do and teach
<i>them,</i> the same shall be called great in the kingdom of
heaven.   20 For I say unto you, That except your
righteousness shall exceed <i>the righteousness</i> of the scribes
and Pharisees, ye shall in no case enter into the kingdom of
heaven.</p>
<p class="indent" id="Matt.vi-p54">Those to whom Christ preached, and for
whose use he gave these instructions to his disciples, were such as
in their religion had an eye, 1. To the <i>scriptures</i> of the
<i>Old Testament</i> as their rule, and therein Christ here shows
them they were in the right: 2. To the scribes and the Pharisees as
their <i>example,</i> and therein Christ here shows them they were
in the wrong; for,</p>
<p class="indent" id="Matt.vi-p55">I. The rule which Christ came to establish
exactly agreed with the scriptures of the Old Testament, here
called <i>the law</i> and <i>the prophets.</i> The <i>prophets</i>
were commentators upon the law, and both together made up that rule
of faith and practice which Christ found upon the throne in the
Jewish church, and here he keeps it on the throne.</p>
<p class="indent" id="Matt.vi-p56">1. He protests against the thought of
cancelling and weakening the <i>Old Testament;</i> <i>Think not
that I am come to destroy the law and the prophets.</i> (1.) "Let
not the pious Jews, who have an affection for the <i>law and the
prophets, fear</i> that I come to <i>destroy</i> them." Let them be
not prejudiced against Christ and his doctrine, from a jealousy
that this kingdom he came to set up, would derogate from the honour
of the scriptures, which they had embraced as coming from God, and
of which they had experienced the power and purity; no, let them be
satisfied that Christ has no ill design upon the law and the
prophets. "Let not the profane Jews, who have a disaffection to the
law and the prophets, and are weary of that yoke, hope that I am
come to destroy them." Let not carnal libertines imagine that the
Messiah is come to discharge them from the obligation of divine
precepts and yet to secure to them divine promises, to make the
happy and yet to give them leave to live as they list. Christ
commands nothing now which was forbidden either by the law of
nature or the moral law, nor forbids any thing which those laws had
enjoined; it is a great mistake to think he does, and he here takes
care to rectify the mistake; <i>I am not come to destroy.</i> The
Saviour of souls is the <i>destroyer</i> of nothing but the
<i>works of the devil,</i> of nothing that comes from God, much
less of those excellent dictates which we have from Moses and the
prophets. No, he came to <i>fulfil</i> them. That is, [1.] To obey
the commands of the law, for he was <i>made under the law,</i>
<scripRef id="Matt.vi-p56.1" osisRef="Bible:Gal.4.4" parsed="|Gal|4|4|0|0" passage="Ga 4:4">Gal. iv. 4</scripRef>. He in all
respects yielded obedience to the law, honoured his parents,
sanctified the sabbath, prayed, gave alms, and did that which never
any one else did, obeyed perfectly, and never broke the law in any
thing. [2.] To make good the promises of the law, and the
predictions of the prophets, which did all bear witness to him. The
covenant of grace is, for substance, the same now that it was then,
and Christ the Mediator of it. [3.] To answer the types of the law;
thus (as bishop Tillotson expresses it), he did not make
<i>void,</i> but make <i>good,</i> the ceremonial law, and
manifested himself to be the Substance of all those shadows. [4.]
To fill up the defects of it, and so to complete and perfect it.
Thus the word <b><i>plerosai</i></b> properly signifies. If we
consider the law as a vessel that had some water in it before, he
did not come to pour out the water, but to fill the vessel up to
the brim; or, as a picture that is first rough-drawn, displays some
outlines only of the piece intended, which are afterwards filled
up; so Christ made an improvement of the law and the prophets by
his additions and explications. [5.] To carry on the same design;
the Christian institutes are so far from thwarting and
contradicting that which was the main design of the Jewish
religion, that they promote it to the highest degree. The gospel is
the <i>time of reformation</i> (<scripRef id="Matt.vi-p56.2" osisRef="Bible:Heb.9.10" parsed="|Heb|9|10|0|0" passage="Heb 9:10">Heb.
ix. 10</scripRef>), not the repeal of the law, but the amendment of
it, and, consequently, its establishment.</p>
<p class="indent" id="Matt.vi-p57">2. He asserts the perpetuity of it; that
not only he designed not the abrogation of it, but that it never
should be abrogated (<scripRef id="Matt.vi-p57.1" osisRef="Bible:Matt.5.18" parsed="|Matt|5|18|0|0" passage="Mt 5:18"><i>v.</i>
18</scripRef>); "<i>Verily I say unto you,</i> I, the <i>Amen,</i>
the faithful Witness, solemnly declare it, that <i>till heaven and
earth pass,</i> when time shall be no more, and the unchangeable
state of recompences shall supersede all laws, <i>one jot, or one
tittle,</i> the least and most minute circumstance, <i>shall in no
wise pass from the law till all be fulfilled;</i>" for what is it
that God is doing in all the operations both of providence and
grace, but fulfilling the scripture? Heaven and earth shall come
together, and all the fulness thereof be wrapped up in ruin and
confusion, rather than any word of God shall fall to the ground, or
be in vain. <i>The word of the Lord endures for ever,</i> both that
of the law, and that of the gospel. Observe, The care of God
concerning his law extends itself even to those things that seem to
be of least account in it, the iotas and the tittles; for whatever
belongs to God, and bears his stamp, be it ever so little, shall be
preserved. The laws of men are conscious to themselves of so much
imperfection, that they allow it for a maxim, <i>Apices juris non
sunt jura—The extreme points of the law are not the law,</i> but
God will stand by and maintain every iota and every tittle of his
law.</p>
<p class="indent" id="Matt.vi-p58">3. He gives it in charge to his disciples,
carefully to preserve the law, and shows them the danger of the
neglect and contempt of it (<scripRef id="Matt.vi-p58.1" osisRef="Bible:Matt.5.19" parsed="|Matt|5|19|0|0" passage="Mt 5:19"><i>v.</i>
19</scripRef>); <i>Whosoever therefore shall break one of the least
commandments of the law of Moses,</i> much more any of the greater,
as the Pharisees did, who neglected the weightier matters of the
law, and shall teach men so as they did, who made void the
commandment of God with their traditions (<scripRef id="Matt.vi-p58.2" osisRef="Bible:Matt.15.3" parsed="|Matt|15|3|0|0" passage="Mt 15:3"><i>ch.</i> xv. 3</scripRef>), <i>he shall be called the
least in the kingdom of heaven.</i> Though the Pharisees be cried
up for such teachers as should be, they shall not be employed as
teachers in Christ's kingdom; but <i>whosoever shall do and teach
them,</i> as Christ's disciples would, and thereby prove themselves
better friends to the <i>Old Testament</i> than the Pharisees were,
they, though despised by men, shall be <i>called great in the
kingdom of heaven.</i> Note, (1.) Among the commands of God there
are some less than others; none absolutely little, but
comparatively so. The Jews reckon the least of the commandments of
the law to be that of the bird's nest (<scripRef id="Matt.vi-p58.3" osisRef="Bible:Deut.22.6-Deut.22.7" parsed="|Deut|22|6|22|7" passage="De 22:6,7">Deut. xxii. 6, 7</scripRef>); yet even that had a
significance and an intention very great and considerable. (2.) It
is a dangerous thing, in doctrine or practice, to disannul the
least of God's commands; to break them, that is, to go about either
to <i>contract the extent,</i> or <i>weaken the obligation</i> of
them; whoever does so, will find it is at his peril. Thus to vacate
any of the ten commandments, is too bold a stroke for the jealous
God to pass by. It is something more than transgressing the law, it
is making void the law, <scripRef id="Matt.vi-p58.4" osisRef="Bible:Ps.119.126" parsed="|Ps|119|126|0|0" passage="Ps 119:126">Ps. cxix.
126</scripRef>. (3.) That the further such corruptions as they
spread, the worse they are. It is impudence enough to break the
command, but is a greater degree of it to teach men so. This
plainly refers to those who at this time sat in Moses' seat, and by
their comments corrupted and perverted the text. Opinions that tend
to the destruction of serious godliness and the vitals of religion,
by corrupt glosses on the scripture, are bad when they are held,
but worse when they are propagated and taught, as the word of God.
He that does so, shall be called <i>least in the kingdom of
heaven,</i> in the kingdom of glory; he shall never come thither,
but be eternally excluded; or, rather, in the kingdom of the
gospel-church. He is so far from deserving the dignity of a teacher
in it, that he shall not so much as be accounted a member of it.
The prophet that teaches these lies shall be the tail in that
kingdom (<scripRef id="Matt.vi-p58.5" osisRef="Bible:Isa.9.15" parsed="|Isa|9|15|0|0" passage="Isa 9:15">Isa. ix. 15</scripRef>); when
truth shall appear in its own evidence, such corrupt teachers,
though cried up as the Pharisees, shall be of no account with the
wise and good. Nothing makes ministers more contemptible and base
than corrupting the law, <scripRef id="Matt.vi-p58.6" osisRef="Bible:Mal.2.8 Bible:Mal.2.11" parsed="|Mal|2|8|0|0;|Mal|2|11|0|0" passage="Mal 2:8,11">Mal. ii. 8,
11</scripRef>. Those who extenuate and encourage sin, and
discountenance and put contempt upon strictness in religion and
serious devotion, are the dregs of the church. But, on the other
hand, Those are truly honourable, and of great account in the
church of Christ, who lay out themselves by their life and doctrine
to promote the purity and strictness of practical religion; who
both do and teach that which is good; for those who do not as they
teach, pull down with one hand what they build up with the other,
and give themselves the lie, and tempt men to think that all
religion is a delusion; but those who speak from experience, who
live up to what they preach, are truly great; they honour God, and
God will honour them (<scripRef id="Matt.vi-p58.7" osisRef="Bible:1Sam.2.30" parsed="|1Sam|2|30|0|0" passage="1Sa 2:30">1 Sam. ii.
30</scripRef>), and hereafter they shall shine as the <i>stars in
the kingdom of our Father.</i></p>
<p class="indent" id="Matt.vi-p59">II. The righteousness which Christ came to
establish by this rule, must exceed that of the scribes and
Pharisees, <scripRef id="Matt.vi-p59.1" osisRef="Bible:Matt.5.20" parsed="|Matt|5|20|0|0" passage="Mt 5:20"><i>v.</i> 20</scripRef>.
This was strange doctrine to those who looked upon the scribes and
Pharisees as having arrived at the highest pitch of religion. The
scribes were the most noted teachers of the law, and the Pharisees
the most celebrated professors of it, and they both sat in Moses'
chair (<scripRef id="Matt.vi-p59.2" osisRef="Bible:Matt.23.2" parsed="|Matt|23|2|0|0" passage="Mt 23:2"><i>ch.</i> xxiii. 2</scripRef>),
and had such a reputation among the people, that they were looked
upon as super-conformable to the law, and people did not think
themselves obliged to be as good as they; it was therefore a great
surprise to them, to hear that they must be better than they, or
they should not go to heaven; and therefore Christ here avers it
with solemnity; <i>I say unto you,</i> It is so. The scribes and
Pharisees were enemies to Christ and his doctrine, and were great
oppressors; and yet it must be owned, that there was something
commendable in them. They were much in fasting and prayer, and
giving of alms; they were punctual in observing the ceremonial
appointments, and made it their business to teach others; they had
such an interest in the people that they ought, if but two men went
to heaven, one would be a Pharisee; and yet our Lord Jesus here
tells his disciples, that the religion he came to establish, did
not only exclude the badness, but excel the goodness, of the
scribes and Pharisees. We must do more than they, and better than
they, or we shall come short of heaven. They were <i>partial in the
law,</i> and laid most stress upon the ritual part of it; but we
must be <i>universal,</i> and not think it enough to give the
priest his tithe, but must give God our hearts. They minded only
the <i>outside,</i> but we must make conscience of <i>inside</i>
godliness. They aimed at the <i>praise</i> and <i>applause of
men,</i> but we must aim at <i>acceptance with God:</i> they were
<i>proud</i> of what they did in religion, and trusted to it as a
<i>righteousness;</i> but we, when we have done all, must <i>deny
ourselves,</i> and say, We are <i>unprofitable servants,</i> and
trust only to the <i>righteousness of Christ;</i> and thus we may
go beyond the scribes and Pharisees.</p>
</div><scripCom id="Matt.vi-p59.3" osisRef="Bible:Matt.5.21-Matt.5.26" parsed="|Matt|5|21|5|26" passage="Mt 5:21-26" type="Commentary"/><div class="Commentary" id="Bible:Matt.5.21-Matt.5.26">
<h4 id="Matt.vi-p59.4">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vi-p60">21 Ye have heard that it was said by them of old
time, Thou shalt not kill; and whosoever shall kill shall be in
danger of the judgment:   22 But I say unto you, That
whosoever is angry with his brother without a cause shall be in
danger of the judgment: and whosoever shall say to his brother,
Raca, shall be in danger of the council: but whosoever shall say,
Thou fool, shall be in danger of hell fire.   23 Therefore if
thou bring thy gift to the altar, and there rememberest that thy
brother hath ought against thee;   24 Leave there thy gift
before the altar, and go thy way; first be reconciled to thy
brother, and then come and offer thy gift.   25 Agree with
thine adversary quickly, whiles thou art in the way with him; lest
at any time the adversary deliver thee to the judge, and the judge
deliver thee to the officer, and thou be cast into prison.  
26 Verily I say unto thee, Thou shalt by no means come out thence,
till thou hast paid the uttermost farthing.</p>
<p class="indent" id="Matt.vi-p61">Christ having laid down these principles,
that Moses and the prophets were still to be their rulers, but that
the scribes and Pharisees were to be no longer their rulers,
proceeds to expound the law in some particular instances, and to
vindicate it from the corrupt glosses which those expositors had
put upon it. He adds not any thing new, only limits and restrains
some permissions which had been abused: and as to the precepts,
shows the breadth, strictness, and spiritual nature of them, adding
such explanatory statutes as made them more clear, and tended much
toward the perfecting of our obedience to them. In these verses, he
explains the law of the sixth commandment, according to the true
intent and full extent of it.</p>
<p class="indent" id="Matt.vi-p62">I. Here is the <i>command itself</i> laid
down (<scripRef id="Matt.vi-p62.1" osisRef="Bible:Matt.5.12" parsed="|Matt|5|12|0|0" passage="Mt 5:12"><i>v.</i> 12</scripRef>); <i>We
have heard it,</i> and remember it; he speaks <i>to them who know
the law,</i> who had Moses read to them in their synagogues every
sabbath-day; you have heard that it was said <i>by them,</i> or
rather as it is in the margin, <i>to them of old time,</i> to your
forefathers the Jews, <i>Thou shalt not kill.</i> Note, The laws of
God are not novel, upstart laws, but were delivered to them of old
time; they are ancient laws, but of that nature as never to be
<i>antiquated</i> nor grow <i>obsolete.</i> The moral law agrees
with the law of nature, and the eternal rules and reasons of good
and evil, that is, the rectitude of the eternal Mind.
<i>Killing</i> is here forbidden, killing ourselves, killing any
other, directly or indirectly, or being any way accessory to it.
The law of God, the God of life, is a hedge of protection about our
lives. It was one of the precepts of Noah, <scripRef id="Matt.vi-p62.2" osisRef="Bible:Gen.9.5-Gen.9.6" parsed="|Gen|9|5|9|6" passage="Ge 9:5,6">Gen. ix. 5, 6</scripRef>.</p>
<p class="indent" id="Matt.vi-p63">II. The exposition of this command which
the Jewish teachers contended themselves with; their comment upon
it was, <i>Whosoever shall kill, shall be in danger of the
judgment.</i> This was all they had to say upon it, that wilful
murderers were liable to the sword of justice, and casual ones to
the judgment of the city of refuge. The courts of judgment sat in
the gate of their principal cities; the judges, ordinarily, were in
number twenty-three; these tried, condemned, and executed
murderers; so that whoever killed, was in danger of their judgment.
Now this gloss of theirs upon this commandment was faulty, for it
intimated, 1. That the law of the sixth commandment was only
external, and forbade no more than the act of murder, and laid to
restraint upon the inward lusts, from which <i>wars and fightings
come.</i> This was indeed the <b><i>proton pseudos</i></b>—<i>the
fundamental error</i> of the Jewish teachers, that the divine law
prohibited only the sinful act, not the sinful thought; they were
disposed <i>hærere in cortice—to rest in the letter</i> of the
law, and they never enquired into the spiritual meaning of it.
Paul, while a Pharisee, did not, till, by the key of the tenth
commandment, divine grace let him into the knowledge of the
spiritual nature of all the rest, <scripRef id="Matt.vi-p63.1" osisRef="Bible:Rom.7.7 Bible:Rom.7.14" parsed="|Rom|7|7|0|0;|Rom|7|14|0|0" passage="Ro 7:7,14">Rom. vii. 7, 14</scripRef>. 2. Another mistake of
theirs was, that this law was merely <i>political</i> and
<i>municipal,</i> given for them, and intended as a directory for
their courts, and no more; as if they only were the people, and the
wisdom of the law must die with them.</p>
<p class="indent" id="Matt.vi-p64">III. The exposition which Christ gave of
this commandment; and we are sure that according to his exposition
of it we must be judged hereafter, and therefore ought to be ruled
now. <i>The commandment is exceeding broad,</i> and not to be
limited by the will of the flesh, or the will of men.</p>
<p class="indent" id="Matt.vi-p65">1. Christ tells them that <i>rash anger is
heart-murder</i> (<scripRef id="Matt.vi-p65.1" osisRef="Bible:Matt.5.22" parsed="|Matt|5|22|0|0" passage="Mt 5:22"><i>v.</i>
22</scripRef>); <i>Whosoever is angry with his brother without a
cause,</i> breaks the sixth commandment. By our <i>brother</i>
here, we are to understand any person, though ever so much our
inferior, as a child, a servant, for we are all <i>made of one
blood.</i> Anger is a natural passion; there are cases in which it
is lawful and laudable; but it is then <i>sinful,</i> when we are
angry without cause. The word is <b><i>eike</i></b>, which
signifies, <i>sine causâ, sine effectu, et sine modo—without
cause, without any good effect, without moderation;</i> so that the
anger is then sinful, (1.) When it is without any just provocation
given; either for no cause, or no good cause, or no great and
proportionable cause; when we are angry at children or servants for
that which could not be helped, which was only a piece of
forgetfulness or mistake, that we ourselves might easily have been
guilty of, and for which we should not have been angry at
ourselves; when we are angry upon groundless surmises, or for
trivial affronts not worth speaking of. (2.) When it is without any
good end aimed at, merely to show our authority, to gratify a
brutish passion, to let people know our resentments, and excite
ourselves to revenge, then it is in vain, it is to do hurt; whereas
if we are at any time angry, it should be to awaken the offender to
repentance, and prevent his doing so again; to clear ourselves
(<scripRef id="Matt.vi-p65.2" osisRef="Bible:2Cor.7.11" parsed="|2Cor|7|11|0|0" passage="2Co 7:11">2 Cor. vii. 11</scripRef>), and to
give warning to others. (3.) When it exceeds due bounds; when we
are hardy and headstrong in our anger, violent and vehement,
outrageous and mischievous, and when we seek the hurt of those we
are displeased at. This is a breach of the sixth commandment, for
he that is thus angry, would kill if he could and durst; he has
taken the first step toward it; Cain's killing his brother began in
anger; he is a murderer in the account of God, who knows his heart,
whence murder proceeds, <scripRef id="Matt.vi-p65.3" osisRef="Bible:Matt.15.19" parsed="|Matt|15|19|0|0" passage="Mt 15:19"><i>ch.</i> xv.
19</scripRef>.</p>
<p class="indent" id="Matt.vi-p66">2. He tells them, that given opprobrious
language to our brother is tongue-murder, calling him, <i>Raca,</i>
and, <i>Thou fool.</i> When this is done with mildness and for a
good end, to convince others of their vanity and folly, it is not
sinful. Thus James says, <i>O vain man;</i> and Paul, <i>Thou
fool;</i> and Christ himself, <i>O fools, and slow of heart.</i>
But when it proceeds from anger and malice within, it is the smoke
of that fire which is kindled from hell, and falls under the same
character. (1.) <i>Raca</i> is a scornful word, and comes from
pride, "Thou empty fellow;" it is the language of that which
Solomon calls <i>proud wrath</i> (<scripRef id="Matt.vi-p66.1" osisRef="Bible:Prov.21.24" parsed="|Prov|21|24|0|0" passage="Pr 21:24">Prov. xxi. 24</scripRef>), which tramples upon our
brother-disdains <i>to set him even with the dogs of our flock.
This people who knoweth not the law, is cursed,</i> is such
language, <scripRef id="Matt.vi-p66.2" osisRef="Bible:John.7.49" parsed="|John|7|49|0|0" passage="Joh 7:49">John vii. 49</scripRef>.
(2.) <i>Thou fool,</i> is a spiteful word, and comes from hatred;
looking upon him, not only as mean and not to be honoured, but as
vile and not to be loved; "Thou wicked man, thou reprobate." The
former speaks a man without sense, this (in scripture language)
speaks a man without grace; the more the reproach touches his
spiritual condition, the worse it is; the former is a haughty
taunting of our brother, this is a malicious censuring and
condemning of him, as abandoned of God. Now this is a breach of the
sixth commandment; malicious slanders and censures are <i>poison
under the tongue,</i> that kills secretly and slowly; <i>bitter
words</i> are as <i>arrows</i> that would suddenly (<scripRef id="Matt.vi-p66.3" osisRef="Bible:Ps.64.3" parsed="|Ps|64|3|0|0" passage="Ps 64:3">Ps. lxiv. 3</scripRef>), or as a sword in the
bones. The good name of our neighbour, which is better than life,
is thereby stabbed and murdered; and it is an evidence of such an
ill-will to our neighbour as would strike at his life, if it were
in our power.</p>
<p class="indent" id="Matt.vi-p67">3. He tells them, that how light soever
they made of these sins, they would certainly be reckoned for; he
<i>that is angry with is brother shall be in danger of the
judgment</i> and anger of God; he that calls him <i>Raca, shall be
in danger of the council,</i> of being punished by the Sanhedrim
for reviling an Israelite; <i>but whosoever saith, Thou fool,</i>
thou profane person, thou child of hell, <i>shall be in danger of
hell-fire,</i> to which he condemns his brother; so the learned Dr.
Whitby. Some think, in allusion to the penalties used in the
several courts of judgment among the Jews, Christ shows that the
sin of rash anger exposes men to lower or higher punishments,
according to the degrees of its proceeding. The Jews had three
capital punishments, each worse than the other; beheading, which
was inflicted by the judgment; stoning, by the council or chief
Sanhedrim; and burning <i>in the valley of the son of Hinnom,</i>
which was used only in extraordinary cases: it signifies,
therefore, that rash anger and reproachful language are damning
sins; but some are more sinful than others, and accordingly there
is a greater damnation, and a sorer punishment reserved for them:
Christ would thus show which sin was most sinful, by showing which
it was the punishment whereof was most dreadful.</p>
<p class="indent" id="Matt.vi-p68">IV. From all this it is here inferred, that
we ought carefully to preserve Christian love and peace with our
brethren, and that if at any time a breach happens, we should
labour for a reconciliation, by confessing our fault, humbling
ourselves to our brother, begging his pardon, and making
restitution, or offering satisfaction for wrong done in word or
deed, according as the nature of the thing is; and that we should
do this quickly for two reasons:</p>
<p class="indent" id="Matt.vi-p69">1. Because, till this be done, we are
utterly unfit for communion with God in holy ordinances, <scripRef id="Matt.vi-p69.1" osisRef="Bible:Matt.5.23-Matt.5.24" parsed="|Matt|5|23|5|24" passage="Mt 5:23,24"><i>v.</i> 23, 24</scripRef>. The case supposed
is, "<i>That thy brother have</i> somewhat <i>against thee,</i>"
that thou has injured and offended him, either really or in his
apprehension; if thou are the party offended, there needs not this
delay; if thou <i>have aught against thy brother,</i> make short
work of it; no more is to be done but to forgive him (<scripRef id="Matt.vi-p69.2" osisRef="Bible:Mark.11.25" parsed="|Mark|11|25|0|0" passage="Mk 11:25">Mark xi. 25</scripRef>), and forgive the injury;
but if the quarrel began on thy side, and the fault was either at
first or afterwards thine, so <i>that thy brother</i> has a
controversy with <i>thee, go</i> and <i>be reconciled to</i> him
before thou <i>offer thy gift at the altar,</i> before thou
approach solemnly to God in the gospel-services of prayer and
praise, hearing the word or the sacraments. Note, (1.) When we are
addressing ourselves to any religious exercises, it is good for us
to take that occasion of serious reflection and self-examination:
there are many things to be <i>remembered,</i> when we <i>bring our
gift to the altar,</i> and this among the rest, whether <i>our
brother hath aught against us;</i> then, if ever, we are disposed
to be serious, and therefore should then call ourselves to an
account. (2.) Religious exercises are not acceptable to God, if
they are performed when we are in wrath; envy, malice, and
uncharitableness, are sins so displeasing to God, that nothing
pleases him which comes from a heart wherein they are predominant,
<scripRef id="Matt.vi-p69.3" osisRef="Bible:1Tim.2.8" parsed="|1Tim|2|8|0|0" passage="1Ti 2:8">1 Tim. ii. 8</scripRef>. Prayers made
in wrath are written in gall, <scripRef id="Matt.vi-p69.4" osisRef="Bible:Isa.1.15 Bible:Isa.58.4" parsed="|Isa|1|15|0|0;|Isa|58|4|0|0" passage="Isa 1:15,58:4">Isa. i. 15; lviii. 4</scripRef>. (3.) Love or
charity is so much <i>better than all burnt-offerings and
sacrifice,</i> that God will have reconciliation made with an
offended brother before the gift be offered; he is content to stay
for the gift, rather than have it offered while we are under guilt
and engaged in a quarrel. (4.) Though we are unfitted for communion
with God, by a continual quarrel with a brother, yet that can be no
excuse for the omission or neglect of our duty: "<i>Leave there thy
gift before the altar,</i> lest otherwise, when thou has gone away,
thou be tempted not to come again." Many give this as a reason why
they do not come to church or to the communion, because they are at
variance with some neighbour; and whose fault is that? One sin will
never excuse another, but will rather double the guilt. Want of
charity cannot justify the want of piety. The difficulty is easily
got over; those who have wronged us, we must forgive; and those
whom we have wronged, we must make satisfaction to, or at least
make a tender of it, and desire a renewal of the friendship, so
that if reconciliation be not made, it may not be our fault; <i>and
then come,</i> come and welcome, <i>come and offer thy gift,</i>
and it shall be accepted. <i>Therefore</i> we must <i>not let the
sun go down upon our wrath</i> any day, because we must go to
prayer before we go to sleep; much less let the sun rise <i>upon
our wrath</i> on a sabbath-day, because it is a day of prayer.</p>
<p class="indent" id="Matt.vi-p70">2. Because, till this be done, we lie
exposed to much danger, <scripRef id="Matt.vi-p70.1" osisRef="Bible:Matt.5.25-Matt.5.26" parsed="|Matt|5|25|5|26" passage="Mt 5:25,26"><i>v.</i>
25, 26</scripRef>. It is at our peril if we do not labour after an
agreement, and that quickly, upon two accounts:</p>
<p class="indent" id="Matt.vi-p71">(1.) Upon a temporal account. If the
offence we have done to our brother, in his body, goods, or
reputation, be such as will bear action, in which he may recover
considerable damages, it is our wisdom, and it is our duty to our
family, to prevent that by a humble submission and a just and
peaceable satisfaction; lest otherwise he recover it by law, and
put us to the extremity of a prison. In such a case it is better to
compound and make the best terms we can, than to stand it out; for
it is in vain to contend with the law, and there is danger of our
being crushed by it. Many ruin their estates by an obstinate
persisting in the offences they have given, which would soon have
been pacified by a little yielding at first. Solomon's advice in
case of suretyship is, <i>Go, humble thyself,</i> and so secure
<i>and deliver thyself,</i> <scripRef id="Matt.vi-p71.1" osisRef="Bible:Prov.6.1-Prov.6.5" parsed="|Prov|6|1|6|5" passage="Pr 6:1-5">Prov. vi.
1-5</scripRef>. It is good to agree, for the law is costly. Though
we must be merciful to those we have advantage against, yet we must
be just to those that have advantage against us, as far as we are
able. "<i>Agree,</i> and compound <i>with thine adversary
quickly,</i> lest he be exasperated by thy stubbornness, and
provoked to insist upon the utmost demand, and will not make thee
the abatement which at first he would have made." A prison is an
uncomfortable place to those who are brought to it by their own
pride and prodigality, their own wilfulness and folly.</p>
<p class="indent" id="Matt.vi-p72">(2.) Upon a spiritual account. "<i>Go,</i>
and be <i>reconciled to thy brother,</i> be just to him, be
friendly with him, because while the quarrel continues, as thou art
unfit to <i>bring thy gift to the altar,</i> unfit to come to
<i>the table of the Lord,</i> so thou art unfit to die: if thou
persist in this sin, there is danger lest thou be suddenly snatched
away by the wrath of God, whose judgment thou canst not escape nor
except against; and if that iniquity be laid to thy charge, thou
art undone for ever." Hell is a prison for all that live and die in
malice and uncharitableness, for all that are <i>contentious</i>
(<scripRef id="Matt.vi-p72.1" osisRef="Bible:Rom.2.8" parsed="|Rom|2|8|0|0" passage="Ro 2:8">Rom. ii. 8</scripRef>), and out of that
prison there is no rescue, no redemption, no escape, to
eternity.</p>
<p class="indent" id="Matt.vi-p73">This is very applicable to the great
business of our reconciliation to God through Christ; <i>Agree with
him quickly, whilst thou art in the way.</i> Note, [1.] The great
God is an Adversary to all sinners, <b><i>Antidikos</i></b>—<i>a
law-adversary;</i> he has a controversy with them, an action
against them. [2.] It is our concern to <i>agree with him,</i> to
acquaint ourselves with him, that we may <i>be at peace,</i>
<scripRef id="Matt.vi-p73.1" osisRef="Bible:Job.22.21 Bible:2Cor.5.20" parsed="|Job|22|21|0|0;|2Cor|5|20|0|0" passage="Job 22:21,2Co 5:20">Job xxii. 21; 2 Cor. v.
20</scripRef>. [3.] It is our wisdom to do this <i>quickly, while
we are in the way.</i> While we are alive, <i>we are in the
way;</i> after death, it will be too late to do it; therefore
<i>give not sleep to thine eyes</i> till it be done. [4.] They who
continue in a state of enmity to God, are continually exposed to
the arrests of his justice, and the most dreadful instances of his
wrath. Christ is the Judge, to whom impenitent sinners will be
delivered; for <i>all judgment is committed to the Son;</i> he that
was rejected as a Saviour, cannot be escaped as a Judge, <scripRef id="Matt.vi-p73.2" osisRef="Bible:Rev.6.16-Rev.6.17" parsed="|Rev|6|16|6|17" passage="Re 6:16,17">Rev. vi. 16, 17</scripRef>. It is a fearful
thing to be thus turned over to the Lord Jesus, when the Lamb shall
become the Lion. Angels are the officers to whom Christ will
deliver them (<scripRef id="Matt.vi-p73.3" osisRef="Bible:Matt.13.41-Matt.13.42" parsed="|Matt|13|41|13|42" passage="Mt 13:41,42"><i>ch.</i> xiii. 41,
42</scripRef>); devils are so too, having <i>the power of death</i>
as executioners to all unbelievers, <scripRef id="Matt.vi-p73.4" osisRef="Bible:Heb.2.14" parsed="|Heb|2|14|0|0" passage="Heb 2:14">Heb. ii. 14</scripRef>. Hell is the prison, into which
those will be cast that continue in a state of enmity to God,
<scripRef id="Matt.vi-p73.5" osisRef="Bible:2Pet.2.4" parsed="|2Pet|2|4|0|0" passage="2Pe 2:4">2 Pet. ii. 4</scripRef>. [5.] Damned
sinners must remain in it to eternity; they shall not <i>depart
till they have paid the uttermost farthing,</i> and that will not
be to the utmost ages of eternity: divine justice will be for ever
in the satisfying, but never satisfied.</p>
</div><scripCom id="Matt.vi-p73.6" osisRef="Bible:Matt.5.27-Matt.5.32" parsed="|Matt|5|27|5|32" passage="Mt 5:27-32" type="Commentary"/><div class="Commentary" id="Bible:Matt.5.27-Matt.5.32">
<h4 id="Matt.vi-p73.7">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vi-p74">27 Ye have heard that it was said by them of old
time, Thou shalt not commit adultery:   28 But I say unto you,
That whosoever looketh on a woman to lust after her hath committed
adultery with her already in his heart.   29 And if thy right
eye offend thee, pluck it out, and cast <i>it</i> from thee: for it
is profitable for thee that one of thy members should perish, and
not <i>that</i> thy whole body should be cast into hell.   30
And if thy right hand offend thee, cut it off, and cast <i>it</i>
from thee: for it is profitable for thee that one of thy members
should perish, and not <i>that</i> thy whole body should be cast
into hell.   31 It hath been said, Whosoever shall put away
his wife, let him give her a writing of divorcement:   32 But
I say unto you, That whosoever shall put away his wife, saving for
the cause of fornication, causeth her to commit adultery: and
whosoever shall marry her that is divorced committeth adultery.</p>
<p class="indent" id="Matt.vi-p75">We have here an exposition of the seventh
commandment, given us by the same hand that made the law, and
therefore was fittest to be the interpreter of it: it is the law
against uncleanness, which fitly follows upon the former;
<i>that</i> laid a restraint upon sinful passions, <i>this</i> upon
sinful appetites, both which ought always to be under the
government of reason and conscience, and if indulged, are equally
pernicious.</p>
<p class="indent" id="Matt.vi-p76">I. The command is here laid down (<scripRef id="Matt.vi-p76.1" osisRef="Bible:Matt.5.27" parsed="|Matt|5|27|0|0" passage="Mt 5:27"><i>v.</i> 27</scripRef>), <i>Thou shalt not
commit adultery;</i> which includes a prohibition of all other acts
of uncleanness, and the desire of them: but the Pharisees, in their
expositions of this command, made it to extend no further than the
act of adultery, suggesting, that if the iniquity was only
<i>regarded in the heart,</i> and went no further, God could not
hear it, would not regard it (<scripRef id="Matt.vi-p76.2" osisRef="Bible:Ps.66.18" parsed="|Ps|66|18|0|0" passage="Ps 66:18">Ps.
lxvi. 18</scripRef>), and therefore they thought it enough to be
able to say that they were <i>no adulterers,</i> <scripRef id="Matt.vi-p76.3" osisRef="Bible:Luke.18.11" parsed="|Luke|18|11|0|0" passage="Lu 18:11">Luke xviii. 11</scripRef>.</p>
<p class="indent" id="Matt.vi-p77">II. It is here explained in the strictness
of it, in three things, which would seem new and strange to those
who had been always governed by the tradition of the elders, and
took all for oracular that they taught.</p>
<p class="indent" id="Matt.vi-p78">1. We are here taught, that there is such a
thing as <i>heart-adultery,</i> adulterous thoughts and
dispositions, which never proceed to the act of adultery or
fornication; and perhaps the defilement which these give to the
soul, that is here so clearly asserted, was not only included in
the seventh commandment, but was signified and intended in many of
those ceremonial pollutions under the law, for which they were to
<i>wash their clothes, and bathe their flesh in water. Whosoever
looketh on a woman</i> (not only another man's wife, as some would
have it, but any woman), <i>to lust after her, has committed
adultery with her in his heart,</i> <scripRef id="Matt.vi-p78.1" osisRef="Bible:Matt.5.28" parsed="|Matt|5|28|0|0" passage="Mt 5:28"><i>v.</i> 28</scripRef>. This command forbids not only
the acts of fornication and adultery, but, (1.) All appetites to
them, all lusting after the forbidden object; this is the beginning
of the sin, <i>lust conceiving</i> (<scripRef id="Matt.vi-p78.2" osisRef="Bible:Jas.1.15" parsed="|Jas|1|15|0|0" passage="Jam 1:15">James i. 15</scripRef>); it is a bad step towards the
sin; and where the lust is dwelt upon and approved, and the wanton
desire is rolled under the tongue as a sweet morsel, it is the
commission of sin, as far as the heart can do it; there wants
nothing but convenient opportunity for the sin itself. <i>Adultera
mens est—The mind is debauched.</i> Ovid. Lust is conscience
baffled or biassed: biassed, if it say nothing against the sin;
baffled, if it prevail not in what is says. (2.) All approaches
toward them; feeding the eye with the sight of the forbidden fruit;
not only looking for that end, that I may lust; but looking till I
do lust, or looking to gratify the lust, where further satisfaction
cannot be obtained. The eye is both the inlet and outlet of a great
deal of wickedness of this kind, witness Joseph's mistress
(<scripRef id="Matt.vi-p78.3" osisRef="Bible:Gen.39.7" parsed="|Gen|39|7|0|0" passage="Ge 39:7">Gen. xxxix. 7</scripRef>), Samson
(<scripRef id="Matt.vi-p78.4" osisRef="Bible:Judg.16.1" parsed="|Judg|16|1|0|0" passage="Jdg 16:1">Judg. xvi. 1</scripRef>), David,
<scripRef id="Matt.vi-p78.5" osisRef="Bible:2Sam.11.2" parsed="|2Sam|11|2|0|0" passage="2Sa 11:2">2 Sam. xi. 2</scripRef>. We read the
<i>eyes full of adultery, that cannot cease from sin,</i> <scripRef id="Matt.vi-p78.6" osisRef="Bible:2Pet.2.14" parsed="|2Pet|2|14|0|0" passage="2Pe 2:14">2 Pet. ii. 14</scripRef>. What need have we,
therefore, with holy Job, to <i>make a covenant with our eyes,</i>
to make this bargain with them that they should have the pleasure
of beholding the light of the sun and the works of God, provided
they would never fasten or dwell upon any thing that might occasion
impure imaginations or desires; and under this penalty, that if
they did, they must smart for it in penitential tears! <scripRef id="Matt.vi-p78.7" osisRef="Bible:Job.31.1" parsed="|Job|31|1|0|0" passage="Job 31:1">Job xxxi. 1</scripRef>. What have we the
covering of the eyes for, but to restrain corrupt glances, and to
keep out of their defiling impressions? This forbids also the using
of any other of our senses to stir up lust. If ensnaring looks are
forbidden fruit, much more unclean discourses, and wanton
dalliances, the fuel and bellows of this hellish fire. These
precepts are hedges about the law of heart-purity, <scripRef id="Matt.vi-p78.8" osisRef="Bible:Matt.5.8" parsed="|Matt|5|8|0|0" passage="Mt 5:8"><i>v.</i> 8</scripRef>. And if looking be lust,
they who dress and deck, and expose themselves, with design to be
looked at and lusted after (like Jezebel, that <i>painted her face
and tired her head, and looked out at the window</i>) are no less
guilty. Men sin, but devils tempt to sin.</p>
<p class="indent" id="Matt.vi-p79">2. That such looks and such dalliances are
so very dangerous and destructive to the soul, that it is better to
lose the eye and the hand that thus offend then to give way to the
sin, and perish eternally in it. This lesson is here taught us,
<scripRef id="Matt.vi-p79.1" osisRef="Bible:Matt.5.29-Matt.5.30" parsed="|Matt|5|29|5|30" passage="Mt 5:29,30"><i>v.</i> 29, 30</scripRef>. Corrupt
nature would soon object against the prohibition of heart-adultery,
that it is impossible to governed by it; "<i>It is a hard saying,
who can bear it?</i> Flesh and blood cannot but look with pleasure
upon a beautiful woman; and it is impossible to forbear lusting
after and dallying with such an object." Such pretences as these
will scarcely be overcome by reason, and therefore must be argued
against with <i>the terrors of the Lord,</i> and so they are here
argued against.</p>
<p class="indent" id="Matt.vi-p80">(1.) It is a severe operation that is here
prescribed for the preventing of these fleshly lusts. <i>If thy
right eye offend thee,</i> or <i>cause thee to offend,</i> by
wanton glances, or wanton gazings, upon forbidden objects; <i>if
thy right hand off end thee,</i> or <i>cause thee to offend,</i> by
wanton dalliances; and if it were indeed impossible, as is
pretended, to govern the eye and the hand, and they have been so
accustomed to these wicked practices, that they will not be
withheld from them; if there be no other way to restrain them
(which, blessed be God, through his grace, there is), it were
better for us to <i>pluck out the eye,</i> and <i>cut off the
hand,</i> though the <i>right eye,</i> and <i>right hand,</i> the
more honourable and useful, than to indulge them in sin to the ruin
of the soul. And if this must be submitted to, at the thought of
which nature startles, much more must we resolve to <i>keep under
the body, and to bring it into subjection;</i> to live a life of
mortification and self-denial; to keep a constant watch over our
own hearts, and to suppress the first rising of lust and corruption
there; to avoid the occasions of sin, to resist the beginnings of
it, and to decline the company of those who will be a snare to us,
though ever so pleasing; to keep out of harm's way, and abridge
ourselves in the use of lawful things, when we find them
temptations to us; and to seek unto God for his grace, and depend
upon that grace daily, and so to <i>walk in the Spirit,</i> as that
we may not <i>fulfil the lusts of the flesh;</i> and this will be
as effectual as <i>cutting off a right hand</i> or <i>pulling out a
right eye;</i> and perhaps as much against the grain to flesh and
blood; it is the destruction of the old man.</p>
<p class="indent" id="Matt.vi-p81">(2.) It is a startling argument that is
made use of to enforce this prescription (<scripRef id="Matt.vi-p81.1" osisRef="Bible:Matt.5.29" parsed="|Matt|5|29|0|0" passage="Mt 5:29"><i>v.</i> 29</scripRef>), and it is repeated in the same
words (<scripRef id="Matt.vi-p81.2" osisRef="Bible:Matt.5.30" parsed="|Matt|5|30|0|0" passage="Mt 5:30"><i>v.</i> 30</scripRef>),
because we are loth to hear such rough things; <scripRef id="Matt.vi-p81.3" osisRef="Bible:Isa.30.10" parsed="|Isa|30|10|0|0" passage="Isa 30:10">Isa. xxx. 10</scripRef>. <i>It is profitable for thee
that one of thy members should perish,</i> though it be an eye or a
hand, which can be worse spared, <i>and not that thy whole body
should be cast into hell.</i> Note, [1.] It is not unbecoming a
minister of the gospel to preach of hell and damnation; nay, he
<i>must</i> do it, for Christ himself did it; and we are unfaithful
to our trust, if we give not warning of <i>the wrath to come.</i>
[2.] There are some sins from which we need to be <i>saved with
fear,</i> particularly <i>fleshly lusts,</i> which are such
<i>natural brute beasts</i> as cannot be checked, but by being
frightened; cannot be kept from a forbidden tree, but by
<i>cherubim, with a flaming sword.</i> [3.] When we are tempted to
think it hard to <i>deny ourselves,</i> and to <i>crucify fleshly
lusts,</i> we ought to consider how much harder it will be to lie
for ever in <i>the lake that burns with fire and brimstone;</i>
those do not know or do not believe what hell is, that will rather
venture their eternal ruin in those flames, than deny themselves
the gratification of a base and brutish lust. [4.] In hell there
will be torments for the body; the <i>whole body</i> will <i>be
cast into hell,</i> and there will be torment in every part of it;
so that if we have a care of our own bodies, we shall <i>possess
them in sanctification and honour,</i> and <i>not in the lusts of
uncleanness.</i> [5.] Even those duties that are most unpleasant to
flesh and blood, are <i>profitable for us;</i> and our Master
requires nothing from us but what he knows to be for our
advantage.</p>
<p class="indent" id="Matt.vi-p82">3. That men's divorcing of their wives upon
dislike, or for any other cause except adultery, however tolerated
and practised among the Jews, was a violation of the seventh
commandment, as it opened a door to adultery, <scripRef id="Matt.vi-p82.1" osisRef="Bible:Matt.5.31-Matt.5.32" parsed="|Matt|5|31|5|32" passage="Mt 5:31,32"><i>v.</i> 31, 32</scripRef>. Here observe,</p>
<p class="indent" id="Matt.vi-p83">(1.) How the matter now stood with
reference to divorce. <i>It hath been said</i> (he does not say as
before, <i>It hath been said by them of old time,</i> because this
was not a precept, as those were, though the Pharisees were willing
so to understand it, <scripRef id="Matt.vi-p83.1" osisRef="Bible:Matt.19.7" parsed="|Matt|19|7|0|0" passage="Mt 19:7"><i>ch.</i> xix.
7</scripRef>, but only a permission), "<i>Whosoever shall put away
his wife, let him give her a bill of divorce;</i> let him not think
to do it by word of mouth, when he is in a passion; but let him do
it deliberately, by a legal instrument in writing, attested by
witnesses; if he will dissolve the matrimonial bond, let him do it
solemnly." Thus the law had prevented rash and hasty divorces; and
perhaps at first, when writing was not so common among the Jews,
that made divorces rare things; but in process of time it became
very common, and this direction of how to do it, when there was
just cause for it, was construed into a permission of it for any
cause, <scripRef id="Matt.vi-p83.2" osisRef="Bible:Matt.19.3" parsed="|Matt|19|3|0|0" passage="Mt 19:3"><i>ch.</i> xix.
3</scripRef>.</p>
<p class="indent" id="Matt.vi-p84">(2.) How this matter was rectified and
amended by our Saviour. He reduced the ordinance of marriage to its
primitive institution: <i>They two shall be one flesh,</i> not to
be easily separated, and therefore divorce is not to be allowed,
except in case of adultery, which breaks the marriage covenant; but
he that puts away his wife upon any other pretence, <i>causeth her
to commit adultery,</i> and him also that shall marry her when she
is thus divorced. Note, Those who lead others into temptation to
sin, or leave them in it, or expose them to it, make themselves
guilty of their sin, and will be accountable for it. This is one
way of being <i>partaker with adulterers</i> <scripRef id="Matt.vi-p84.1" osisRef="Bible:Ps.50.18" parsed="|Ps|50|18|0|0" passage="Ps 50:18">Ps. l. 18</scripRef>.</p>
</div><scripCom id="Matt.vi-p84.2" osisRef="Bible:Matt.5.33-Matt.5.37" parsed="|Matt|5|33|5|37" passage="Mt 5:33-37" type="Commentary"/><div class="Commentary" id="Bible:Matt.5.33-Matt.5.37">
<h4 id="Matt.vi-p84.3">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vi-p85">33 Again, ye have heard that it hath been said
by them of old time, Thou shalt not forswear thyself, but shalt
perform unto the Lord thine oaths:   34 But I say unto you,
Swear not at all; neither by heaven; for it is God's throne:  
35 Nor by the earth; for it is his footstool: neither by Jerusalem;
for it is the city of the great King.   36 Neither shalt thou
swear by thy head, because thou canst not make one hair white or
black.   37 But let your communication be, Yea, yea; Nay, nay:
for whatsoever is more than these cometh of evil.</p>
<p class="indent" id="Matt.vi-p86">We have here an exposition of the third
commandment, which we are the more concerned right to understand,
because it is particularly said, that <i>God will not hold him
guiltless,</i> however he may hold himself, who breaks this
commandment, by <i>taking the name of the Lord in vain.</i> Now as
to this command,</p>
<p class="indent" id="Matt.vi-p87">I. It is agreed on all hands that it
forbids perjury, forswearing, and the violation of oaths and vows,
<scripRef id="Matt.vi-p87.1" osisRef="Bible:Matt.5.33" parsed="|Matt|5|33|0|0" passage="Mt 5:33"><i>v.</i> 33</scripRef>. This was said
to them of old time, and is the true intent and meaning of the
third commandment. <i>Thou shalt not</i> use, or <i>take up, the
name of God</i> (as we do by an oath) <i>in vain,</i> or <i>unto
vanity,</i> or <i>a lie.</i> He <i>hath not lift up his soul unto
vanity,</i> is expounded in the next words, <i>nor sworn
deceitfully,</i> <scripRef id="Matt.vi-p87.2" osisRef="Bible:Ps.24.4" parsed="|Ps|24|4|0|0" passage="Ps 24:4">Ps. xxiv.
4</scripRef>. Perjury is a sin condemned by the light of nature, as
a complication of impiety toward God and injustice toward man, and
as rendering a man highly obnoxious to the divine wrath, which was
always judged to follow so infallibly upon that sin, that the forms
of swearing were commonly turned into execrations or imprecations;
as that, <i>God do so to me, and more also;</i> and with us, <i>So
help me God;</i> wishing I may never have any help from God, if I
swear falsely. Thus, by the consent of nations, have men cursed
themselves, not doubting but that God would curse them, if they
lied against the truth then, when they solemnly called God to
witness to it.</p>
<p class="indent" id="Matt.vi-p88">It is added, from some other scriptures,
<i>but shalt perform unto the Lord thine oaths</i> (<scripRef id="Matt.vi-p88.1" osisRef="Bible:Num.30.2" parsed="|Num|30|2|0|0" passage="Nu 30:2">Num. xxx. 2</scripRef>); which may be meant,
either, 1. Of those promises to which God is a party, vows made to
God; these must be punctually paid (<scripRef id="Matt.vi-p88.2" osisRef="Bible:Eccl.5.4-Eccl.5.5" parsed="|Eccl|5|4|5|5" passage="Ec 5:4,5">Eccl. v. 4, 5</scripRef>): or, 2. Of those promises made
to our brethren, to which God was a Witness, he being appealed to
concerning our sincerity; these must be <i>performed to the
Lord,</i> with an eye to him, and for his sake: for to him, by
ratifying the promises with an oath, we have made ourselves
debtors; and if we break a promise so ratified, <i>we have not lied
unto men</i> only, <i>but unto God.</i></p>
<p class="indent" id="Matt.vi-p89">II. It is here added, that the commandment
does not only forbid false swearing, but all rash, unnecessary
swearing: <i>Swear not at all,</i> <scripRef id="Matt.vi-p89.1" osisRef="Bible:Matt.5.34 Bible:Jas.5.12" parsed="|Matt|5|34|0|0;|Jas|5|12|0|0" passage="Mt 5:34,Jam 5:12"><i>v.</i> 34; Compare Jam. v. 12</scripRef>. Not
that all swearing is sinful; so far from that, if rightly done, it
is a part of religious worship, and we in it <i>give unto God the
glory due to his name.</i> See <scripRef id="Matt.vi-p89.2" osisRef="Bible:Deut.6.13 Bible:Deut.10.20 Bible:Isa.45.23 Bible:Jer.4.2" parsed="|Deut|6|13|0|0;|Deut|10|20|0|0;|Isa|45|23|0|0;|Jer|4|2|0|0" passage="De 6:13,10:20,Isa 45:23,Jer 4:2">Deut. vi. 13; x. 20; Isa. xlv.
23; Jer. iv. 2</scripRef>. We find Paul confirming what he said by
such solemnities (<scripRef id="Matt.vi-p89.3" osisRef="Bible:2Cor.1.23" parsed="|2Cor|1|23|0|0" passage="2Co 1:23">2 Cor. i.
23</scripRef>), when there was a necessity for it. In swearing, we
pawn the truth of something known, to confirm the truth of
something doubtful or unknown; we appeal to a greater knowledge, to
a higher court, and imprecate the vengeance of a righteous Judge,
if we swear deceitfully.</p>
<p class="indent" id="Matt.vi-p90">Now the mind of Christ in this matter
is,</p>
<p class="indent" id="Matt.vi-p91">1. That we must <i>not swear at all,</i>
but when we are duly called to it, and justice or charity to our
brother, or respect to the commonwealth, make it necessary for
<i>the end of strife</i> (<scripRef id="Matt.vi-p91.1" osisRef="Bible:Heb.6.16" parsed="|Heb|6|16|0|0" passage="Heb 6:16">Heb. vi.
16</scripRef>), of which necessity the civil magistrate is
ordinarily to be the judge. We may be sworn, but we must now swear;
we may be adjured, and so obliged to it, but we must not thrust
ourselves upon it for our own worldly advantage.</p>
<p class="indent" id="Matt.vi-p92">2. That we must not swear lightly and
irreverently, in common discourse: it is a very great sin to make a
ludicrous appeal to the glorious Majesty of heaven, which, being a
sacred thing, ought always to be very serious: it is a gross
profanation of God's holy name, and of one of the holy things which
the <i>children of Israel sanctify to the Lord:</i> it is a sin
that has no cloak, no excuse for it, and therefore a sign of a
graceless heart, in which enmity to God reigns: <i>Thine enemies
take thy name in vain.</i></p>
<p class="indent" id="Matt.vi-p93">3. That we must in a special manner avoid
promissory oaths, of which Christ more particularly speaks here,
for they are oaths that are to be performed. The influence of an
affirmative oath immediately ceases, when we have faithfully
discovered the truth, and the whole truth; but a promissory oath
binds so long, and may be so many ways broken, by the surprise as
well as strength of a temptation, that it is not to be used but
upon great necessity: the frequent requiring and using of oaths, is
a reflection upon Christians, who should be of such acknowledged
fidelity, as that their sober words should be as sacred as their
solemn oaths.</p>
<p class="indent" id="Matt.vi-p94">4. That we must not swear by any other
creature. It should seem there were some, who, in civility (as they
thought) to the name of God, would not make use of that in
swearing, but would swear <i>by heaven or earth, &amp;c.</i> This
Christ forbids here (<scripRef id="Matt.vi-p94.1" osisRef="Bible:Matt.5.34" parsed="|Matt|5|34|0|0" passage="Mt 5:34"><i>v.</i>
34</scripRef>) and shows that there is nothing we can swear by, but
it is some way or other related to God, who is the Fountain of all
beings, and therefore that it is as dangerous to swear by them, as
it is to swear by God himself: it is the verity of the creature
that is laid at stake; now that cannot be an instrument of
testimony, but as it has regard to God, who is the <i>summum
verum—the chief Truth.</i> As for instance,</p>
<p class="indent" id="Matt.vi-p95">(1.) <i>Swear not by the heaven;</i> "As
sure as there is a heaven, this is true;" <i>for it is God's
throne,</i> where he resides, and in a particular manner manifests
his glory, as a Prince upon his throne: this being the inseparable
dignity of the upper world, you cannot <i>swear by heaven,</i> but
you swear by God himself.</p>
<p class="indent" id="Matt.vi-p96">(2.) <i>Nor by the earth, for it is his
footstool.</i> He governs the motions of this lower world; as he
rules in heaven, so he rules over the earth; and though under his
feet, yet it is also under his eye and care, and stands in relation
to him as his, <scripRef id="Matt.vi-p96.1" osisRef="Bible:Ps.24.1" parsed="|Ps|24|1|0|0" passage="Ps 24:1">Ps. xxiv. 1</scripRef>.
<i>The earth is the Lord's;</i> so that in swearing by it, you
swear by its Owner.</p>
<p class="indent" id="Matt.vi-p97">(3.) <i>Neither by Jerusalem,</i> a place
for which the Jews had such a veneration, that they could not speak
of any thing more sacred to <i>swear by;</i> but beside the common
reference Jerusalem has to God, as part of the earth, it is in
special relation to him, <i>for it is the city of the great
King</i> (<scripRef id="Matt.vi-p97.1" osisRef="Bible:Ps.48.2" parsed="|Ps|48|2|0|0" passage="Ps 48:2">Ps. xlviii. 2</scripRef>),
<i>the city of God</i> (<scripRef id="Matt.vi-p97.2" osisRef="Bible:Ps.46.4" parsed="|Ps|46|4|0|0" passage="Ps 46:4">Ps. xlvi.
4</scripRef>), he is therefore interested in it, and in every oath
taken by it.</p>
<p class="indent" id="Matt.vi-p98">(4.) "<i>Neither shalt thou swear by the
head;</i> though it be near thee, and an essential part of thee,
yet it is more God's than thine; for he made it, and formed all the
springs and powers of it; whereas thou thyself canst not, from any
natural intrinsic influence, change the colour of <i>one hair,</i>
so as to make <i>it white or black;</i> so that thou canst not
<i>swear by thy head,</i> but thou swearest by him who is the
<i>Life of thy head,</i> and <i>the Lifter up of it.</i>" <scripRef id="Matt.vi-p98.1" osisRef="Bible:Ps.3.3" parsed="|Ps|3|3|0|0" passage="Ps 3:3">Ps. iii. 3</scripRef>.</p>
<p class="indent" id="Matt.vi-p99">5. That therefore in all our communications
we must content ourselves with, <i>Yea, yea,</i> and <i>nay,
nay,</i> <scripRef id="Matt.vi-p99.1" osisRef="Bible:Matt.5.37" parsed="|Matt|5|37|0|0" passage="Mt 5:37"><i>v.</i> 37</scripRef>. In
ordinary discourse, if we affirm a thing, let us only say,
<i>Yea,</i> it is so; and, if need be, to evidence our assurance of
a thing, we may double it, and say, <i>Yea, yea,</i> indeed it is
so: <i>Verily, verily,</i> was our Saviour's <i>yea, yea.</i> So if
we deny a thing, let is suffice to say, No; or if it be requisite,
to repeat the denial, and say, No, no; and if our fidelity be
known, that will suffice to gain us credit; and if it be
questioned, to back what we say with swearing and cursing, is but
to render it more suspicious. They who can <i>swallow</i> a profane
oath, will not <i>strain at a</i> lie. It is a pity that this,
which Christ puts in the mouths of all his disciples, should be
fastened, as a name of reproach, upon a sect faulty enough other
ways, when (as Dr. Hammond says) we are not forbidden any more than
<i>yea</i> and <i>nay,</i> but are in a manner directed to the use
of that.</p>
<p class="indent" id="Matt.vi-p100">The reason is observable; <i>For whatsoever
is more than these cometh of evil,</i> though it do not amount to
the iniquity of an oath. It comes <b><i>ek tou Diabolou</i></b>; so
an ancient copy has it: it comes <i>from the Devil,</i> the evil
one; it comes from the corruption of men's nature, from passion and
vehemence; from a reigning vanity in the mind, and a contempt of
sacred things: it comes from that deceitfulness which is in men,
<i>All men are liars;</i> therefore men use these protestations,
because they are distrustful one of another, and think they cannot
be believed without them. Note, Christians should, for the credit
of their religion, avoid not only that which is in itself evil, but
<i>that which cometh of evil,</i> and has <i>the appearance of</i>
it. That may be suspected as a bad thing, which comes from a bad
cause. An oath is physic, which supposes a disease.</p>
</div><scripCom id="Matt.vi-p100.1" osisRef="Bible:Matt.5.38-Matt.5.42" parsed="|Matt|5|38|5|42" passage="Mt 5:38-42" type="Commentary"/><div class="Commentary" id="Bible:Matt.5.38-Matt.5.42">
<h4 id="Matt.vi-p100.2">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vi-p101">38 Ye have heard that it hath been said, An eye
for an eye, and a tooth for a tooth:   39 But I say unto you,
That ye resist not evil: but whosoever shall smite thee on thy
right cheek, turn to him the other also.   40 And if any man
will sue thee at the law, and take away thy coat, let him have
<i>thy</i> cloak also.   41 And whosoever shall compel thee to
go a mile, go with him twain.   42 Give to him that asketh
thee, and from him that would borrow of thee turn not thou
away.</p>
<p class="indent" id="Matt.vi-p102">In these verses the law of retaliation is
expounded, and in a manner repealed. Observe,</p>
<p class="indent" id="Matt.vi-p103">I. What the <i>Old-Testament permission</i>
was, in case of injury; and here the expression is only, <i>Ye have
heard that is has been said;</i> not, as before, concerning the
commands of the decalogue, <i>that it has been said by,</i> or to,
<i>them of old time.</i> It not was a command, that every one should of
necessity require such satisfaction; but they might lawfully insist
upon it, if they pleased; <i>an eye for an eye, and a tooth for a
tooth.</i> This we find, <scripRef id="Matt.vi-p103.1" osisRef="Bible:Exod.21.24 Bible:Lev.24.20 Bible:Deut.19.21" parsed="|Exod|21|24|0|0;|Lev|24|20|0|0;|Deut|19|21|0|0" passage="Ex 21:24,Le 24:20,De 19:21">Exod. xxi. 24; Lev. xxiv. 20; Deut.
xix. 21</scripRef>; in all which places it is appointed to be done
by the magistrate, who <i>bears not the sword in vain,</i> but is
<i>the minister of God, an avenger to execute wrath,</i> <scripRef id="Matt.vi-p103.2" osisRef="Bible:Rom.13.4" parsed="|Rom|13|4|0|0" passage="Ro 13:4">Rom. xiii. 4</scripRef>. It was a direction to
the judges of the Jewish nation what punishment to inflict in case
of maims, for terror to such as would do mischief on the one hand,
and for a restraint to such as have mischief done to them on the
other hand, that they may not insist on a greater punishment than
is proper: it is not <i>a life for an eye,</i> nor <i>a limb for a
tooth,</i> but observe a proportion; and it is intimated (<scripRef id="Matt.vi-p103.3" osisRef="Bible:Num.35.31" parsed="|Num|35|31|0|0" passage="Nu 35:31">Num. xxxv. 31</scripRef>), that the forfeiture
in this case might be redeemed with money; for when it is provided
that <i>no ransom shall be taken for the life of a murderer,</i> it
is supposed that for maims a pecuniary satisfaction was
allowed.</p>
<p class="indent" id="Matt.vi-p104">But some of the Jewish teachers, who were
not the most compassionate men in the world, insisted upon it as
necessary that such revenge should be taken, even by private
persons themselves, and that there was no room left for remission,
or the acceptance of satisfaction. Even now, when they were under
the government of the Roman magistrates, and consequently the
judicial law fell to the ground of course, yet they were still
zealous for any thing that looked harsh and severe.</p>
<p class="indent" id="Matt.vi-p105">Now, so far this is in force with us, as a
direction to magistrates, to use the sword of justice according to
the good and wholesome laws of the land, for the terror of
evil-doers, and the vindication of the oppressed. That judge
<i>neither feared God nor regarded man,</i> who would not
<i>avenge</i> the poor widow <i>of her adversary,</i> <scripRef id="Matt.vi-p105.1" osisRef="Bible:Luke.18.2-Luke.18.3" parsed="|Luke|18|2|18|3" passage="Lu 18:2,3">Luke xviii. 2, 3</scripRef>. And it is in force
as a rule to lawgivers, to provide accordingly, and wisely to
apportion punishments to crimes, for the restraint of rapine and
violence, and the protection of innocency.</p>
<p class="indent" id="Matt.vi-p106">II. What the <i>New-Testament precept</i>
is, as to the complainant himself, his duty is, to <i>forgive the
injury</i> as done to himself, and no further to insist upon the
punishment of it than is necessary to the public good: and this
precept is consonant to the meekness of Christ, and the gentleness
of his yoke.</p>
<p class="indent" id="Matt.vi-p107">Two things Christ teaches us here:</p>
<p class="indent" id="Matt.vi-p108">1. We must not be revengeful (<scripRef id="Matt.vi-p108.1" osisRef="Bible:Matt.5.39" parsed="|Matt|5|39|0|0" passage="Mt 5:39"><i>v.</i> 39</scripRef>); <i>I say unto you, that
ye resist not evil;</i>—the evil person that is injurious to you.
The resisting of any ill attempt upon us, is here as generally and
expressly forbidden, as <i>the resisting of the higher powers</i>
is (<scripRef id="Matt.vi-p108.2" osisRef="Bible:Rom.13.2" parsed="|Rom|13|2|0|0" passage="Ro 13:2">Rom. xiii. 2</scripRef>); and yet
this does not repeal the law of self-preservation, and the care we
are to take of our families; we may <i>avoid evil,</i> and may
<i>resist</i> it, so far as is necessary to our own security; but
we must not <i>render evil for evil,</i> must not bear a grudge,
nor avenge ourselves, nor study to be even with those that have
treated us unkindly, but we must go beyond them by forgiving them,
<scripRef id="Matt.vi-p108.3" osisRef="Bible:Prov.20.22 Bible:Prov.24.29 Bible:Prov.25.21-Prov.25.22 Bible:Rom.12.7" parsed="|Prov|20|22|0|0;|Prov|24|29|0|0;|Prov|25|21|25|22;|Rom|12|7|0|0" passage="Pr 20:22,24:29,25:21,22,Ro 12:7">Prov. xx. 22;
xxiv. 29; xxv. 21, 22; Rom. xii. 7</scripRef>. The law of
retaliation must be made consistent with the law of love: nor, if
any have injured us, is our recompence in our own hands, but in the
hands of God, to whose wrath we must give place; and sometimes in
the hands of his viceregents, where it is necessary for the
preservation of the public peace; but it will not justify us in
hurting our brother to say that he began, for it is the second blow
that makes the quarrel; and when we were injured, we had an
opportunity not to justify our injuring him, but to show ourselves
the true disciples of Christ, by forgiving him.</p>
<p class="indent" id="Matt.vi-p109">Three things our Saviour specifies, to show
that Christians must patiently yield to those who bear hard upon
them, rather than contend; and these include others.</p>
<p class="indent" id="Matt.vi-p110">(1.) A blow on the cheek, which is an
injury to me in my body; "<i>Whosoever shall smite thee on thy
right cheek,</i>" which is not only a hurt, but an affront and
indignity (<scripRef id="Matt.vi-p110.1" osisRef="Bible:2Cor.11.20" parsed="|2Cor|11|20|0|0" passage="2Co 11:20">2 Cor. xi. 20</scripRef>),
if a man in anger or scorn thus abuse thee, "<i>turn to him the
other cheek;</i>" that is, "instead of avenging that injury,
prepare for another, and bear it patiently: give not the rude man
as good as he brings; do not challenge him, nor enter an action
against him; if it be necessary to the public peace that he be
bound to his good behaviour, leave that to the magistrate; but for
thine own part, it will ordinarily be the wisest course to pass it
by, and take no further notice of it: there are no bones broken, no
great harm done, forgive it and forget it; and if proud fools think
the worse of thee, and laugh at thee for it, all wise men will
value and honour thee for it, as a follower of the blessed Jesus,
who, though he was the Judge of Israel, did not smite those who
smote him on the cheek," <scripRef id="Matt.vi-p110.2" osisRef="Bible:Mic.5.1" parsed="|Mic|5|1|0|0" passage="Mic 5:1">Micah v.
1</scripRef>. Though this may perhaps, with some base spirits,
expose us to the like affront another time, and so it is, in
effect, to <i>turn the other cheek,</i> yet let not that disturb
us, but let us trust God and his providence to protect us in the
way of our duty. Perhaps, the forgiving of one injury may prevent
another, when the avenging of it would but draw on another; some
will be overcome by submission, who by resistance would but be the
more exasperated, <scripRef id="Matt.vi-p110.3" osisRef="Bible:Prov.25.22" parsed="|Prov|25|22|0|0" passage="Pr 25:22">Prov. xxv.
22</scripRef>. However, our recompence is in Christ's hands, who
will reward us with eternal glory for the shame we thus patiently
endure; and though it be not directly inflicted, it if be quietly
borne for conscience' sake, and in conformity to Christ's example,
it shall be put upon the score of suffering for Christ.</p>
<p class="indent" id="Matt.vi-p111">(2.) The loss of a coat, which is a wrong
to me in my estate (<scripRef id="Matt.vi-p111.1" osisRef="Bible:Matt.5.40" parsed="|Matt|5|40|0|0" passage="Mt 5:40"><i>v.</i>
40</scripRef>); <i>If any man will sue thee at the law, and take
away thy coat.</i> It is a hard case. Note, It is common for legal
processes to be made use of for the doing of greatest injuries.
Though judges be just and circumspect, yet it is possible for bad
men who make no conscience of oaths and forgeries, by course of law
to force off the coat from a man's back. <i>Marvel not at the
matter</i> (<scripRef id="Matt.vi-p111.2" osisRef="Bible:Eccl.5.8" parsed="|Eccl|5|8|0|0" passage="Ec 5:8">Eccl. v. 8</scripRef>), but,
in such a case, rather than go to the law by way of revenge, rather
than exhibit a cross bill, or stand out to the utmost, in defence
of that which is thy undoubted right, <i>let him</i> even take
<i>thy cloak also.</i> If the matter be small, which we may lose
without an considerable damage to our families, it is good to
submit to it for peace' sake. "It will not cost thee so much to buy
another cloak, as it will cost thee by course of law to recover
that; and therefore unless thou canst get it again by fair means,
it is better to let him take it."</p>
<p class="indent" id="Matt.vi-p112">(3.) The going a mile by constraint, which
is a wrong to me in my liberty (<scripRef id="Matt.vi-p112.1" osisRef="Bible:Matt.5.41" parsed="|Matt|5|41|0|0" passage="Mt 5:41"><i>v.</i> 41</scripRef>); "<i>Whosoever shall compel thee
to go a mile,</i> to run an errand for him, or to wait upon him,
grudge not at it, but <i>go with him two miles</i> rather than fall
out with him:" say not, "I would do it, if I were not compelled to
it, but I hate to be forced;" rather say, "Therefore I will do it,
for otherwise there will be a quarrel;" and it is better to serve
him, than to serve thy own lusts of pride and revenge. Some give
this sense of it: The Jews taught that the disciples of the wise,
and the students of the law, were not to be pressed, as others
might, by the king's officers, to travel upon the public service;
but Christ will not have his disciples to insist upon this
privilege, but to comply rather than offend the government. The sum
of all is, that Christians must not be litigious; small injuries
must be submitted to, and no notice taken of them; and if the
injury be such as requires us to seek reparation, it must be for a
good end, and without thought of revenge: though we must not invite
injuries, yet we must meet them cheerfully in the way of duty, and
make the best of them. If any say, Flesh and blood cannot pass by
such an affront, let them remember, that <i>flesh and blood shall
not inherit the kingdom of God.</i></p>
<p class="indent" id="Matt.vi-p113">2. We must be charitable and beneficent
(<scripRef id="Matt.vi-p113.1" osisRef="Bible:Matt.5.42" parsed="|Matt|5|42|0|0" passage="Mt 5:42"><i>v.</i> 42</scripRef>); must not
only do no hurt to our neighbours, but labour to do them all the
good we can. (1.) We must be ready to give; "<i>Give to him that
asketh thee.</i> If thou has an ability, look upon the request of
the poor as giving thee an opportunity for the duty of almsgiving."
When a real object of charity presents itself, we should give at
the first word: <i>Give a portion to seven, and also to eight;</i>
yet the affairs of our charity must be <i>guided with
discretion</i> (<scripRef id="Matt.vi-p113.2" osisRef="Bible:Ps.112.5" parsed="|Ps|112|5|0|0" passage="Ps 112:5">Ps. cxii.
5</scripRef>), lest we give that to the idle and unworthy, which
should be given to those that are necessitous, and deserve well.
What God says to us, we should be ready to say to our poor
brethren, <i>Ask, and it shall be given you.</i> (2.) We must be
ready to lend. This is sometimes as great a piece of charity as
giving; as it not only relieves the present exigency, but obliges
the borrower to providence, industry, and honesty; and therefore,
"<i>From him that would borrow of thee</i> something to live on, or
something to trade on, <i>turn not thou away:</i> shun not those
that thou knowest have such a request to make of thee, nor contrive
excuses to shake them off." Be easy of access to him <i>that would
borrow:</i> though he be bashful, and have not confidence to make
known his case and beg the favour, yet thou knowest both his need
and his desire, and therefore offer him the kindness. <i>Exorabor
antequam rogor; honestis precibus occuram—I will be prevailed on
before I am entreated; I will anticipate the becoming petition.</i>
Seneca, <i>De Vitâ Beatâ.</i> It becomes us to be thus forward in
acts of kindness, for before we call, God hears us, and <i>prevents
us with the blessings of his goodness.</i></p>
</div><scripCom id="Matt.vi-p113.3" osisRef="Bible:Matt.5.43-Matt.5.48" parsed="|Matt|5|43|5|48" passage="Mt 5:43-48" type="Commentary"/><div class="Commentary" id="Bible:Matt.5.43-Matt.5.48">
<h4 id="Matt.vi-p113.4">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vi-p114">43 Ye have heard that it hath been said, Thou
shalt love thy neighbour, and hate thine enemy.   44 But I say
unto you, Love your enemies, bless them that curse you, do good to
them that hate you, and pray for them which despitefully use you,
and persecute you;   45 That ye may be the children of your
Father which is in heaven: for he maketh his sun to rise on the
evil and on the good, and sendeth rain on the just and on the
unjust.   46 For if ye love them which love you, what reward
have ye? do not even the publicans the same?   47 And if ye
salute your brethren only, what do ye more <i>than others?</i> do
not even the publicans so?   48 Be ye therefore perfect, even
as your Father which is in heaven is perfect.</p>
<p class="indent" id="Matt.vi-p115">We have here, lastly, an exposition of that
great fundamental law of the second table, <i>Thou shalt love thy
neighbour,</i> which was the fulfilling of the law.</p>
<p class="indent" id="Matt.vi-p116">I. See here how this law was corrupted by
the comments of the Jewish teachers, <scripRef id="Matt.vi-p116.1" osisRef="Bible:Matt.5.43" parsed="|Matt|5|43|0|0" passage="Mt 5:43"><i>v.</i> 43</scripRef>. God said, <i>Thou shalt love thy
neighbour;</i> and by <i>neighbour</i> they understood those only
of their own country, nation, and religion; and those only that
they were pleased to look upon as their friends: yet this was not
the worst; from this command, <i>Thou shalt love thy neighbour,</i>
they were willing to infer what God never designed; <i>Thou shalt
hate thine enemy;</i> and they looked upon whom they pleased as
their enemies, thus making void the great command of God by their
traditions, though there were express laws to the contrary,
<scripRef id="Matt.vi-p116.2" osisRef="Bible:Exod.23.4-Exod.23.5 Bible:Deut.23.7" parsed="|Exod|23|4|23|5;|Deut|23|7|0|0" passage="Ex 23:4,5,De 23:7">Exod. xxiii. 4, 5; Deut.
xxiii. 7</scripRef>. <i>Thou shalt not abhor an Edomite, nor an
Egyptian,</i> though these nations had been as much enemies to
Israel as any whatsoever. It was true, God appointed them to
destroy the seven devoted nations of Canaan, and not to make
leagues with them; but there was a particular reason for it—to
make room for Israel, and that they might not be <i>snares to
them;</i> but it was very ill-natured from hence to infer, that
they must hate all their enemies; yet the moral philosophy of the
heathen then allowed this. It is Cicero's rule, <i>Nemini nocere
nisi prius lacessitum injuriâ—To injure no one, unless previously
injured. De Offic.</i> See how willing corrupt passions are to
fetch countenance from the word of God, and to <i>take occasion by
the commandment</i> to justify themselves.</p>
<p class="indent" id="Matt.vi-p117">II. See how it is cleared by the command of
the Lord Jesus, who teaches us another lesson: "<i>But I say unto
you, I,</i> who come to be the great Peace-Maker, the general
Reconciler, who loved you when you were strangers and enemies, <i>I
say, Love your enemies,</i>" <scripRef id="Matt.vi-p117.1" osisRef="Bible:Matt.5.44" parsed="|Matt|5|44|0|0" passage="Mt 5:44"><i>v.</i>
44</scripRef>. Though men are ever so bad themselves, and carry it
ever so basely towards us, yet that does not discharge us from the
great debt we owe them, of love to our kind, love to our kin. We
cannot but find ourselves very prone to wish the hurt, or at least
very coldly to desire the good, of those <i>that hate</i> us, and
have been abusive to us; but that which is at the bottom hereof is
a root of bitterness, which must be plucked up, and a remnant of
corrupt nature which grace must conquer. Note, it is the great duty
of Christians to <i>love their enemies;</i> we cannot have
complacency in one that is openly wicked and profane, nor put a
confidence in one that we know to be deceitful; nor are we to love
all alike; but we must pay respect to the human nature, and so far
<i>honour all men:</i> we must take notice, with pleasure, of that
even in our enemies which is amiable and commendable;
ingenuousness, good temper, learning, and moral virtue, kindness to
others, profession of religion, &amp;c., and love that, though they
are our enemies. We must have a compassion for them, and a good
will toward them. We are here told,</p>
<p class="indent" id="Matt.vi-p118">1. That we must <i>speak</i> well of them:
<i>Bless them that curse you.</i> When we speak to them, we must
answer their revilings with courteous and friendly words, and
<i>not render railing for railing;</i> behind their backs we must
commend that in them which is commendable, and when we have said
all the good we can of them, not be forward to say any thing more.
See <scripRef id="Matt.vi-p118.1" osisRef="Bible:1Pet.3.9" parsed="|1Pet|3|9|0|0" passage="1Pe 3:9">1 Pet. iii. 9</scripRef>. They, in
whose tongues is <i>the law of kindness,</i> can give good words to
those who give bad words to them.</p>
<p class="indent" id="Matt.vi-p119">2. That we must <i>do</i> well to them:
"<i>Do good to them that hate you,</i> and that will be a better
proof of love than good words. Be ready to do them all the real
kindness that you can, and glad of an opportunity to do it, in
their bodies, estates, names, families; and especially to do good
to their souls." It was said of Archbishop Cranmer, that the way to
make him a friend was to do him an ill turn; so many did he serve
who had disobliged him.</p>
<p class="indent" id="Matt.vi-p120">3. We must <i>pray for them:</i> <i>Pray
for them that despitefully use you, and persecute you.</i> Note,
(1.) It is no new thing for the most excellent saints to be hated,
and cursed, and persecuted, and despitefully used, by wicked
people; Christ himself was so treated. (2.) That when at any time
we meet with such usage, we have an opportunity of showing our
conformity both to the precept and to the example of Christ, by
praying for them who thus abuse us. If we cannot otherwise testify
our love to them, yet this way we may without ostentation, and it
is such a way as surely we durst not dissemble in. We must pray
that God will forgive them, that they may never fare the worse for
any thing they have done against us, and that he would make them to
be at peace with us; and this is one way of making them so.
Plutarch, in his Laconic Apophthegms, has this of Aristo; when one
commended Cleomenes's saying, who, being asked <i>what a good king
should do,</i> replied, <b><i>Tous men philous euergetein, tous de
echthrous kakos poiein</i></b>—<i>Good turns to his friends, and
evil to his enemies;</i> he said, How much better is it <b><i>tous
men philous euergetein, tous de echthrous philous
poiein</i></b>—to <i>do good to our friends, and make friends of
our enemies.</i> This is <i>heaping coals of fire on their
heads.</i></p>
<p class="indent" id="Matt.vi-p121">Two reasons are here given to enforce this
command (which sounds so harsh) of <i>loving our enemies.</i> We
must do it,</p>
<p class="indent" id="Matt.vi-p122">[1.] That we may be <i>like God our
Father;</i> "that ye may be, may approve yourselves to be, <i>the
children of your Father which is in heaven.</i>" Can we write a
better copy? It is a copy in which love to the worst of enemies is
reconciled to, and consistent with, infinite purity and holiness.
God <i>maketh his sun to rise,</i> and <i>sendeth rain,</i> on
<i>the just and the unjust,</i> <scripRef id="Matt.vi-p122.1" osisRef="Bible:Matt.5.45" parsed="|Matt|5|45|0|0" passage="Mt 5:45"><i>v.</i> 45</scripRef>. Note, <i>First, Sunshine</i> and
<i>rain</i> are great blessings to the world, and they come from
God. It is <i>his sun</i> that <i>shines,</i> and the rain is sent
by him. They do not come of course, or by chance, but from God.
<i>Secondly,</i> Common mercies must be valued as instances and
proofs of the goodness of God, who in them shows himself a
bountiful Benefactor to the world of mankind, who would be very
miserable without these favours, and are utterly unworthy of the
least of them. <i>Thirdly,</i> These gifts of common providence are
dispensed indifferently to <i>good</i> and <i>evil, just</i> and
<i>unjust;</i> so that we cannot know <i>love</i> and <i>hatred</i>
by what is <i>before us,</i> but by what is <i>within us;</i> not
by the shining of the sun on our heads, but by the rising of the
Sun of Righteousness in our hearts. <i>Fourthly,</i> The worst of
men partake of the comforts of this life in common with others,
though they abuse them, and fight against God with his own weapons;
which is an amazing instance of God's patience and bounty. It was
but once that God forbade his sun to shine on the Egyptians, when
the Israelites had <i>light in their dwellings;</i> God could make
such a distinction every day. <i>Fifthly,</i> The gifts of God's
bounty to wicked men that are in rebellion against him, teach us to
<i>do good to those that hate us;</i> especially considering, that
though there is in us a carnal mind which is enmity to God, yet we
share in his bounty. <i>Sixthly,</i> Those only will be accepted as
the children of God, who study to resemble him, particularly in his
goodness.</p>
<p class="indent" id="Matt.vi-p123">[2.] That we may herein <i>do more than
others,</i> <scripRef id="Matt.vi-p123.1" osisRef="Bible:Matt.5.46-Matt.5.47" parsed="|Matt|5|46|5|47" passage="Mt 5:46,47"><i>v.</i> 46,
47</scripRef>. <i>First, Publicans love their friends.</i> Nature
inclines them to it; interest directs them to it. To do good to
them who do good to us, is a common piece of humanity, which even
those whom the Jews hated and despised could give as good proofs as
of the best of them. The publicans were men of no good fame, yet
they were grateful to such as had helped them to their places, and
courteous to those they had a dependence upon; and shall we be no
better than they? In doing this we serve ourselves and consult our
own advantage; and what reward can we expect for that, unless a
regard to God, and a sense of duty, carrying us further than our
natural inclination and worldly interest? <i>Secondly,</i> We must
therefore love our enemies, that we may exceed them. If we must go
beyond scribes and Pharisees, much more beyond publicans. Note,
Christianity is something more than humanity. It is a serious
question, and which we should frequently put to ourselves, "<i>What
do we more than others? What excelling thing do we do?</i> We
<i>know</i> more than others; we <i>talk</i> more of the things of
God than others; we <i>profess,</i> and have <i>promised,</i> more
than others; God has done more for us, and therefore justly expects
more from us than from others; the glory of God is more concerned
in us than in others; but <i>what do we more than others?</i>
Wherein do we live above the rate of the children of this world?
<i>Are we not carnal,</i> and do we not walk as men, below the
character of Christians? In this especially we must do more than
others, that while every one will render <i>good for good,</i> we
must render <i>good for evil;</i> and this will speak a nobler
principle, and is consonant to a higher rule, than the most of men
act by. Others <i>salute their brethren,</i> they embrace those of
their own party, and way, and opinion; but we must not so confine
our respect, but <i>love our enemies,</i> otherwise <i>what reward
have we?</i> We cannot expect the reward of Christians, if we rise
no higher than the virtue of publicans." Note, Those who promise
themselves a reward above others must study to <i>do more than
others.</i></p>
<p class="indent" id="Matt.vi-p124"><i>Lastly,</i> Our Saviour concludes this
subject with this exhortation (<scripRef id="Matt.vi-p124.1" osisRef="Bible:Matt.5.48" parsed="|Matt|5|48|0|0" passage="Mt 5:48"><i>v.</i> 48</scripRef>), <i>Be ye therefore perfect, as
your Father which is in heaven is perfect.</i> Which may be
understood, 1. In general, including all those things wherein we
must be <i>followers of God as dear children.</i> Note, It is the
duty of Christians to desire, and aim at, and press toward a
perfection in grace and holiness, <scripRef id="Matt.vi-p124.2" osisRef="Bible:Phil.3.12-Phil.3.14" parsed="|Phil|3|12|3|14" passage="Php 3:12-14">Phil. iii. 12-14</scripRef>. And therein we must
study to conform ourselves to the example of our heavenly Father,
<scripRef id="Matt.vi-p124.3" osisRef="Bible:1Pet.1.15-1Pet.1.16" parsed="|1Pet|1|15|1|16" passage="1Pe 1:15,16">1 Pet. i. 15, 16</scripRef>. Or, 2.
In this particular before mentioned, of <i>doing good to our
enemies;</i> see <scripRef id="Matt.vi-p124.4" osisRef="Bible:Luke.6.36" parsed="|Luke|6|36|0|0" passage="Lu 6:36">Luke vi.
36</scripRef>. It is God's perfection to <i>forgive injuries</i>
and to <i>entertain strangers,</i> and to do good to the evil and
unthankful, and it will be ours to be like him. We that owe <i>so
much,</i> that owe <i>our all,</i> to the divine bounty, ought to
copy it out as well as we can.</p>
</div></div2>