Exposition of the Sermon on the Mount

This verse containeth two parts: A rule for the framing of our speech in common talk; and a Reason thereof. The Rule is this, Let your communication be yea yea, nay nay: where he showeth, that though men may not swear in their common talk, yet they may use a simple affirmation, or negation to the thing they speak. This Rule is diversely expounded; some take it to respect the truth of our speech, as if Christ had said; Whatsoever you affirm in speaking, affirm it truly, & whatsoever you deny in speaking, deny it truly. But by the circumstances of the place, it rather seemeth, that Christ here propoundeth a Rule for the very form of our common talk, to this effect; If you would affirm anything in your ordinary speech, let your affirmation be yea; and if you would deny anything, let your negation or denial be no, and in your ordinary communication say no more, though you be urged thereto. So must we take communication, for ordinary common talk; for in some cases it is lawful to swear, as hath been shown.

First, by this Rule is condemned the adding of inuocations to our common affirmations or negations; as O Lord, yea; nay▪ good God, and such like. In some cases, and at sometimes these may be used; but in ordinary and familiar communication, these inuocations are abuses of God's name. An earthly Prince will not suffer his name to be tossed in every man's mouth; & much less will the Lord, who herein is jealous of his glory.

Secondly, here note, that asseverations may not be ordinarily used in common talk; as verily yea, no in truth, and such like; these are more then simple affirmations and negations, & therefore in common speech may not be used. Our Savior Christ, the pattern of piety, never used them, but in weighty matters, which were carefully to be remembered; and then he said, Verily verily, I say unto you.

Thirdly, here is condemned the use of execrations, when we affirm or deny a thing in our common talk; as to say, yea, or else I would I were dead, and such like.

Fourthly, ordinary swearing is here again plainly forbidden, whether it be by the name of God, or by other creatures. Some to avoid swearing (as they think) in their common talk, for yea, and nay, use to say, by yea, & by no: but herein they offend, for these phrases are oaths, as well as by faith, and by troth: and in a word, all speeches in common talk, added to confirm our speech, above yea, and nay, are abuses against this Rule of Christ, for ordinary communication.

For whatsoever is more then these, that is, whatsoever exceedeth a simple affirmation or negation in common speech, comes of evil: that is, of the evil one, the devil: so Chap. 6. 13. Deliver us from evil: that is, from the devil, that evil one. This is a most excellent reason, to move men to put in practice this Rule; for all abuses of oaths, asseverations, inuocations, and deprecations, in common speech, are abuses of God's name, and they come from the devil, he is the schoolmaster that teacheth men to use them.

Quest. Whether doth every temptation come from the devil? Answer. Every temptation to evil, is of the devil; so much this Text proveth: and Math. 4. 3. the devil is called the Tempter, because he gives himself to tempt all men, by all means, at all times. True it is, that some temptations come from our corrupt hearts, but yet the devil hath an hand in them to further them. Quest. How can this be, seeing the devil is but one, and can be but in one place at once? Answ. There is indeed one head of wicked spirits, called Beelzebub, and the devil, who hath innumerable wicked angels ministering unto him, as may be gathered, Matth. 25. 41. where hell is said to be prepared for the devil & his angels: and it is not unlike, but they are moe in number, then all the men upon the earth; for where can any man be in this life, but some wicked spirit will be ready to tempt him unto sin? doth he not provoke the filthy person to uncleanness, and every man to such sin, whereunto he is most inclined? And say the evil motions arise from our own corruption, yet the devils help is never wanting to bring it into action.

This serveth to confute the folly of our common people, who never fear the devil, but when he appears unto them in some shape; they think he is never near them, but when they see him: but they must know, that the devil by his wicked spirits, is always about them day & night, and in all places; and therefore they must learn more to fear his temptations, then his appearance; for that is not so terrible to the sight, as his temptations are hurtful to the soul. Secondly, this presence of the devil with every man, to tempt him at all times, must teach us, to keep strait watch against all sin, and the occasions thereof: we are easily persuaded to watch against thieves that would deprive us of our temporal goods, or natural life; now the devil our spiritual enemy, is daily about us, to seek the ruin of our souls, and therefore we must always have an eye to his temptations. And indeed, if we would well consider his presence, and malice against us, it would make us watch & fear, lest he should take us in his snare.

But why is the devil called the evil one? Answ. By a kind of excellency of speech; for these reasons: First, because he is evil in excess, his sins are in the highest degree; for it is like, his first sin was directly against the holy ghost, which may be one reason, why God chose not angels, but men, on whom he would show mercy after their fall. Secondly, because he commits evil and wickedness continually without ceasing, and therefore is compared to an hunger-bitten Lyon, who goeth about continually seeking whom he may devour. The most wicked man that is, or ever was, will sometime do good: Pharaoh humbled himself, and confessed his sins to Moses, and Saul desires to worship God with Samuel: Herod also heard John the Baptist gladly, and did many things according to his Ministry; but the devil herein differs from all wicked men, that he doth nothing but practice wickedness, he is always murthering, and never ceaseth to seek men's destruction. Thirdly, because he practiseth sins of all sorts and degrees, in himself, and by his Ministers; for the sins that be in the world, be all from him, either originally, or by furtherance. The vilest man that is, doth abstain from sin sometime, yea by nature he hateth some sins: the proud and prodigal man cannot abide covetousness; and the drunkard may abhor idolatry; but the devil continually practiseth sins of all sorts, and therefore is justly called the evil one.

Here thē we may see a reason, why we are called the childrē of wrath, and of the devil by nature: namely, because by nature we carry in us, & about us, as lively an image of the devil in sin, as any child doth of his natural father. For first, in our corruption we are guilty of Adams sin, in eating the forbidden fruit. Secondly, our nature is stained with original sin, which is (not a practice) but a proneness • unto all manner of mischief and wickedness, that is committed in the world. Seest thou a man kill his father, or mother, or betray his Master, as Judas did to Christ, though it may be, thou abhorrest such sins, yet doubtless the seed thereof is in thee; yea, if God in mercy did not keep us from it, our corruption would carry us to the blasphemy against the Spirit. And thirdly, frō this natural corruption, do arise innumerable evil thoughts, words, and deeds, in the course of our lives, in all which we bear the image of the devil, till God bring us to repentance; and therefore justly may we be called the children of wrath, and of the devil by nature, having the same corruption in us, that is in the devil, though not in the same degree and manner.

Hence we learn, First, to be ashamed and confounded in our selves, yea to hang down our heads; for what cause hath he to be puffed up with self love, that is by nature in himself like to the devil. Secondly, this teacheth us above all things, to labor to have the image of God renewed in us, in righteousness, and true holiness, which was lost in Adam, that so the devils image, in sin and wickedness, may be defaced. Thirdly, this must cause us to make no account of any worldly thing, that pertaineth to us; but all our joy must be in Christ, he must be our wisdom, and righteousness, our riches, and all things else, because by him we are renewed, from the devils likeness to the image of God.

Here Christ returns to the commandments of the second Table, intending to restore the same to their proper sense, and withal to confute the erroneous interpretation thereof, given by the Jewish Teachers. And first, he cometh to a particular Judicial law of Moses, pertaining to the sixth commandment, touching the Requitall of like for like: in which, as in the former, he first sets down the words of the law of Moses, but yet to be understood, with the erroneous interpretation of the Scribes and Pharisees, verse 38. Then, he gives the right sense of that law, and withal confuteth the false interpretation of the Jewish teachers, v. 39, 40, 41.

For the first, the words of Moses law here set down, An eye for an eye, and a tooth for a tooth, are written, Exod. 21. 24. whereto, as to the former, Christ prefixeth this preface, It hath been said, thereby giving us to understand, that he is about to lay down the law of God in the false sense of the Jewish Teachers: for the better perceiving whereof, we must observe the true meaning of that law. An eye for an eye, and a tooth for a tooth: wherein the Lord requireth, requital of like for like, not by every private man, but by the public Magistrate. As if a man did put out his neighbors eye, then the Magistrate should put out his • ie; and strike out his teeth, that strikes out his neighbors teeth: this appears to be so, because revenge is directly forbidden to every private person, and plainly appropriated to the Judge, Deut. 19. 18, 19, 21. But the Jewish Teachers expounded this law of private revenge; as though God had said to every private man, If thy neighbor pluck out thine • ie, pluck out his again; and if he strike out thy tooth, strike thou out his tooth: this is the false interpretation of the Jews. Quest. How could they so far ouershoote themselves in so clear a case, seeing in all the books of Moses, it is plainly referred to the Magistrate? Ans. There may be two reasons given thereof; First, it is a natural opinion, that a man may revenge himself in his own cause privately, and not wait for recompense of the Magistrate; and answerable hereunto, there is a mighty strong desire of revenge in every man's heart by nature, when he is injured: now it is like, that these Jews followed their corrupt nature, and heady affections, in the interpretation of this law. Again, the Jewish people were mightily given to revenge, by their natural disposition, as may appear by the law of the Cities of Refuge, and by mentioning of the Reuenger of blood: which plainly imports, that the Jews would have blood again of him that shed blood, wheresoerver they met with him. Now the Jewish Teachers framed their doctrine to the common disposition and behavior of their people, and so falsified the truth of God, as many times it falls out, that the common practice of men makes sin to seem no sin.

In the person of these Jewish Teachers, we may see the policy of the devil, whose intent is, and hath been in all ages, to overturn religion: and to this end, he endeavors to cause men to temper religion to their natural disposition and common opinion in outward manners; whereby he overturneth both religion and people. This appears in other points among the Jews, as well as in this case of revenge: They were a people given much to covetousness, as may appear by the law of toleration for taking usury of strangers, and by their hardness of heart, so much reproved by all the Prophets. Now the devil perceiving this to be their natural disposition, makes God's doctrine of salvation, seem to them a doctrine of earthly benefits; for he caused them to dream of an earthly king, for their Messias, and of an earthly flourishing kingdom under him. Thus also hath the devil dealt with other heathen people: The Romans in Italy have been ever grossly addicted to superstition, sorcery, and idolatry, as heathen writers do testify. Now though God vouchsafed them his true Religion in the primitive Church, yet the devil perceiving their natural disposition to superstition, hath so tempered the truth of God among them, with a natural and superstitious religion, that now they abound as much in idolatry and superstition, as ever they did when they were heathen. The like malicious practice doth the devil show among the Protestants, where the Gospel is truly preached; for though he cannot (as he desires) corrupt religion in the mouths of the Teachers, yet he weakens it greatly in the hearts of men, both Teachers and hearers, causing them so far forth only to receive it, as it is suitable to their nature and disposition: but where it crosseth their humors, there to leave it. Is not this evident? for he that embraceth the truth with his heart, will frame his life according to it; but generally the entertainment of religion is only formal: for though men profess it, yet they live in their sins, they make it to i • mpe with their natural disposition, having indeed a show of godliness, but they want the power thereof; and so in them religion is vain, I am. 1. 26. Whereby we must be advertised, to take heed of this policy of the devil, and whereas he labors to transform religion to men's dispositions, we on the contrary, must endeavor in all things to transform our selves into religion, obeying that form of doctrine, whereunto we are delivered, Rom. 6. 17.

Secondly, in these Scribes and Pharisees we observe the property of a bad Teacher; namely, to transform himself and his doctrine, to the custom and manners of the people, when as the people should be transformed into his doctrine and practice, according to godliness. Hereof the Lord admonisheth Jeremiah, Let them return to thee, but return not thou to thē: for it was the practice of the false prophets in his time, thus to strengthen the hands of the wicked: and it is a common fault in many Teachers, that they frame themselves, both for doctrine & practice, to the custom and manners of the people: but this is the devils policy, whereby he overthroweth religion, and destroyeth men's souls.

In this and the three next verses, Christ confutes the false interpretation of this law. The sum of his answer stands in two points; the first is an inhibition, resist not evil, which is explained by three examples in the words following. The second, is a commandment to requite good for evil, verse. 42.

For the first, by evil is meant, the injury or wrong that is done to man; or more properly, the evil one, that is, the evil man that doth the wrong. Resist not] that is, rise not against the evil one, to requite like for like, according to the injury he hath done unto thee; so much the word signifieth. Now Christ forbiddeth not resisting by a lawful defense, but by way of private revenge; for he speaketh to his Disciples, and to private men, saying, I say unto you which hear, (as Saint Luke hath it, Ch. 6. 27.) Yet further to clear this interpretation, we must know, the Scripture mentioneth two kinds of revenge, Public, and Private: Public revenge, is when the Magistrate according to justice, and the law of God, punisheth an evil person, that wrongeth his brother. Private revenge, is when those that are no Magistrates, will revenge themselves on such as do them wrong. The public revenge is allowed by Saint Paul, calling the Magistrate, God's minister, for the executing of revenge upon evil doers. Private revenge, is forbidden by the same Apostle, Reuenge not thyself. Now by this doctrine it is plain, that our Savior Christ here forbidding revenge, meaneth not public, but private revenge.

First, here we see those men confuted, who think it unlawful for a Christian to be a Magistrate, to execute revenge upon malefactors by the sword, or to make war against the common enemies: these men are deceived, by mistaking this text, which forbiddeth only private, & not public revenge. Secondly, here we see, that all private revenge is flatly condemned, as a sin against the sixth commandment. This point must be remembered, because it is our natural opinion, and our hearts desire to requite like for like in private cases, when we are injured.

Now that we may see more into this sin, we are to know that private revenge is twofold, Inward, and Outward; Inward private revenge, is a purpose in the heart, to do a man an evil turn; this is commonly called the bearing of a grudge, and it is here condemned. Outward revenge, is when the spite of the heart comes into action, either by word or deed: by word, when a man gives out threatening speeches; as that he will sit on his skirt, or be even with him, if it lie in his lot, and such like; or useth cursing speeches, as a plague take thee, a murraine or pestilence light upon thee; or raileth or chideth, calling another knave, villain, &c. By deed and action men show outward revenge, when they be at a word and a blow, using to fight and to strike one another, by way of private revenge. Hereto also we may refer an ordinary bad practice of some Magistrates and Superiors, though (it may be) few think it to be a fault; to wit, when the Magistrate doth aggravate the punishment upon a malefactor, for some private grudge he beareth to him, for then he useth private revenge: as also when Parents or Masters correct their servants and children in fury and rage; for though they be public persons in this regard, yet to give correction in a chollericke mood, is to ease the heart by way of revenge.

Here then we must learn, that we may not requite evil for evil, in thought, word, or deed, to those that do us wrong, any manner of way, but must rather suffer injury, and refer the revenge unto God that judgeth righteously. And because this duty goes against our natural disposition, I will use some reasons to persuade our hearts to yield unto it: First, the Apostle teacheth out of Deuteronomy, that vengeance is the Lord's: if then we shall privately revenge our selves, we rob God of his right, & so sin against the first commandment. Secondly, in the next words he addeth, and I will repay saith the Lord: where God takes upon him to be our debtor in the case of injustice, and therefore when we are wronged, we must not be rash to revenge our selves, but must wait with patience upon the Lord, laying down our injury at his feet; for he will repaie in due time, to them that have wronged us. Thirdly, consider the examples of worthy men in this case; for our Savior Christ never sought revenge, but bare wrong patiently, committing all to him that judgeth righteously, leaving us an example to do likewise, 1. Peter, 2. 10. Yea, when he was cruelly and unjustly crucified, he prayed for his persecutors, Luke 23. 34. Stephen also prayed for them that stoned him, Act. 7. 16. and David, though a King, would not suffer revenge to be taken on Shime • that cursed him, 2. Sam. 19. 9, 10. neither would he ever touch Saul, who sought his life, though he had him often in his hands: nay, his heart smote him, for cutting off the lap of his coat: so far was he from seeking revenge. Fourthly, in the fifth petition we pray, Forgive us our sins, as we forgive our trespasses: but if we carry grudging in our hearts, we pray God not to forgive us, but to condemn us; for we will not forgive, but be revenged on them that offend us. Now this is a most fearful case, that a man should pray for vengeance upon himself. Fifthly, it is not meet in common reason, that the same party should be the accuser and the Judge; and yet, if a man might revenge himself, this should be so: and therefore, • f we would be Christ's Disciples, we must arm our selves with patience, in suffering wrong, and refer revenge to God that judgeth righteously.

Yet some will say, If we always put up and suffer wrong, we shall never be in quiet, but still be abused. Answer. Though in our own person we may not revenge our selves, yet we may crave the help of the Magistrate, either for the preventing, or for the punishment of wrong done unto us; for the Magistrate is God's Liuetenant, to relieve the oppressed, and to execute vengeance on malefactors: thus did Paul send to the chief Captain, to prevent a conspiracy that the Jews intended against him, and appealed to Caesar, to avoid the danger of the Jews at Jerusalem: and yet when wrong is done unto us, we must bear it patiently, without seeking private Reuenge, although the wrong were doubled or trebled upon us.

Thirdly, our Savior Christ here calling the wrong doer an evil one, giveth us to understand, that it is the property of an evil man to do wrong unto others; and this title is given to the wrong doer, to teach us, that we must suffer wrong patiently, though he be an evil man that offereth it unto us. It is the property of a good man to do good continually, but to do wrong is the mark of an evil man, who herein is like the devil: which must teach us, not to do wrong to any one, in his body; goods, or name, either by word or deed; but rather apply our selves to do all the good we can, to everyone within the compass of our calling. Hereby we shall see what our estate is, for if in our callings we set our selves to hurt others, either by word or deed, we are in the sight of God evil men: such are our userers, and extortioners, and all those that use fraud and deceit in their callings. But if we would show our selves to be good men, approved of God in Christ, then we must refer our bodies and souls, and all that we have, to the good of others. Although men by nature be like to savage beasts, as Lions, Wolves, Cock • trices, &c. whose property is, to devour and hurt other creatures; yet when it pleaseth God to receive them to mercy, and to place them in his kingdom, then they lay aside their cruel nature, and live peaceably one with another; for in all the Mountain of God's holiness, none shall hurt or destroy, verse 9. It is a prophecy of Christ's kingdom, that therein the sword and spear, which are weapons of war, shall be turned into scythes and mattocks, which are instruments of common good in time of peace; whereby was signified, that when men are converted, and become true children unto God, they lay aside all malice, and give themselves to do good, and become serviceable unto all for the good of all. This was notably verified in Paul, who of a persecutor became a preacher: yea, he became all things to all men, that by all means he might win some. And thus doing, we are like to our heavenly father, who doth good to all; but if we give our selves to wrong doing, we are evil ones, and herein like to the devil himself.

Fourthly, Christ here forbidding private revenge, which is unlawful, doth hereby establish that revenge, which is lawful and just. Now lawful revenge (to speak somewhat hereof) is the work of a just and lawful power, requiting evil for evil. This just revenge is twofold, Divine, and Human; Divine revenge, is the work of God's absolute power, taking vengeance upon offenders: of the lawfulness of this revenge in God, there is no question: only this we must remember, that God executes this vengeance daily, in the manifold miseries of this life▪ and likewise in the just condemnation of the impenitent after death. Indeed as a father he chasteneth his Church and children, for vengeance in Christ becomes nurturement; but as a severe judge he plagues the wicked, pouring vengeance on them, both temporal and eternal. Human revenge is the ordinance of God, whereby men being thereunto called by God, do execute vengeance in the name of God; and it is twofold, extraordinary, or ordinary: Extraordinarie, when men are extraordinarily stirred up by the spirit of God, to execute vengeance upon offenders, in the name of God. Thus P • i • e • as slew Zimri and Cosbie: and thus many of the Judges of Israel, specially Ehud & Sampson, took revenge upon the enemies of God's people: thus Elias the Prophet slew Baals priests, 1. King. 18. 40. and destroyed the two Captains and their fifties, with fire from heaven, 2. King. 1. 10. 12. thus Peter killed Ananias and Sapphira: and Paul stro • ke Elimas with blindness. This kind of reueng is now rare, for we are not to look for extraordinary instincts: we know Christ rebuked his Disciples, for seeking to execute this extraordinary revenge upon the Samaritans; and therefore when we have a conceit hereof in our selves, we may justly suspect what spirit it is that moveth us. Ordinary revenge, is that which men ordinarily put in execution, in the Church and common wealth, according to God's will, being thereto called by God: & it is twofold, Lesser, or Sovereign. Lesser revenge, is the inflicting of lawful correction upon offenders, in word or deed, not reaching to the case of life and death; this kind of revenge is committed to parents over their children, and masters over their servants, to schoolemasters over their scholars, and Tutors over their pupils. Sovereign revenge, is that whereby the Magistrate may lawfully punish men according to their offenses, in body, goods, or life it self; this I call sovereign, not simply, but because it is the highest that agreeth unto man, being of life and death. This revenge is executed partly in peace, and partly in war; In peace, by the confiscation of goods, by imprisonment, banishment, and (if the offense deserve it) by taking away of life, for the good of the state public. In time of war, when as (not for every case) but for the just repelling or requiting of wrongs, war is made against the enemies of the state. Now though it belong to the Magistrate only, to execute public revenge, yet every private man may have the benefit hereof, & may upon just causes use the Magistrates help for his revenge: as first, if his cause be weighty wherein he is wronged: 2. if it be necessary: & 3. if it be for his just defense, for the common good, & the punishment of the offender; and the Magistrate in these cases may lawfully, nay he must put in executiō, revenge for private men: for without this, neither church, nor common wealth, nor any society could stand.

Thus we see what just revenge is; now considering it is the ordinance of God, this must admonish us to eschew all outward offenses, that we may so escape the just revenge of the Magistrate; and also to make conscience of all sins, that so we may avoid the vengeance of God. And thus much of the general rule.

Now because this general rule might seem to be hard, therefore Christ explains the same in 3. particular examples, wherein he shows how men are to behave themselves when they are wronged. The first example is in these words, Whosoever shall smi • e thee on the right cheek, turn to him the other also: under which, are comprehended all injuries done to men's bodies, not only by blows & words, but also in the contempt of their persons, signified by striking on the right cheek: for usually men strike with the right hand, which directly should light on the left cheek, and if the right cheek be smitten it is commonly with the back of the hand, which is a blow with contempt: now, say a man is abused in his body, even by blows of contempt, yet he must not revenge himself, but turn the other cheek also:] which words must not simply be understood, but by comparison, thus; rather then thou revenge thyself, and resist the evil one that hath stricken thee on the right cheek, turn to him the other: for this particular example comprehendeth in it the general rule of not resisting evil by private revenge: and that it may not simply be taken may herby appear: first, because Christ should then command the sufferer, to give further occasion of wrong doing to the evil man, which is not his meaning: again, Christ himself who gave this rule, did not so practice it, when he was smitten by the servant of the high Priest. John. 18. 22, 23.

First, by this example Christ condemneth the common practice of challenging the field for personal wrongs, and of taking that challenge when it is given; as also the fighting the single combat▪ for Christ teacheth, that a man must take many wrongs, before he seek to revenge himself by any such course: if it be said, it is a disgrace to refuse a challenge; we must know, that true grace and credit standeth in yielding obedience unto God, and not in sinning against him for the saving of our reputation with men.

Secondly, the common practice of fighting and quarreling, is here condemned: many hold it unlawful to give the first blow, but yet if another strike them, then they think they may strike again: but this Christ here condemns, and his own example is against it: for when he was smitten before the high Priest, he smote not again: when Paul was smitten, he only defended himself in word, but smote not again. And Christ checketh Peter for taking the sword, to resist the officers that apprehended him in the garden; indeed he permitted his Disciples to wear weapons, yet not for revenge, but for their just defense only.

Thirdly, Christ here condemneth their opinion, that make it a matter of praise for a man that he will not turn his face from any man. It is indeed the praise of the Magistrate to be courageous, and not to fear the face of man. But yet a private man, be he never so strong, ought to turn his face from the adversary, unless it be in the case of his necessary defense: for a man must suffer double or treble wrong, rather then defend himself. If any shall think this to be a great disgrace, still he must remember, that our chiefest honor consisteth in approving our selves unto God, by obeying his will, who here commandeth us rather to turn our backs and fly, then to resist in our own revenge.

Question. But what if a man be assaulted, either on the high way, or in his house, may he not then resist to save his life, and his goods? Answer. In such a case he may do two things: First, he may to the uttermost of his power, defend himself and his goods; for this Text speaketh not against defense, but against revenge. Secondly, if a man can see no way to escape, either by flight, or calling for help of the Magistrate, then he is to stand so far in his own defense, that he is rather to kill then be killed; for in this case, God puts the sword into a private man's hand, and makes him a Magistrate, to execute revenge upon his adversary: and thus might a man lawfully kill a thief in the night without the guilt of blood, Exod. 22. 2.

Fourthly, hence observe, that no private man may lawfully kill a Prince, though he should tyrannically destroy both Church & commō wealth; for this Rule must square the actions of private men, they must rather bear double and treble wrong, then by way of private revenge resist the evil one. The revenge of evil Magistrates must be referred to God, to whom it justly belongeth, as David did, 1. Sam. 26. 10. and Psal. 43. 1.

Lastly, in this first example of particular injury, we may see one property of an evil man; namely, to be given to fighting, quarrelling, and contending: such a one may think himself a goodly fellow, but yet he that useth his strength to ordinary quarrelling, and wrong doing to others, is here made an evil one, by the sentence of our Savior Christ: and therefore such as excel in strength, if they would be approved of Christ, must make conscience of quarrelling and fighting, and offer violence to no man.

Here Christ propoūds the second example of wrong done unto mē, wherein he forbids the party wronged to revenge himself; to wit, being injured in his goods, either privately, or under color of law, for both these may here well be understood. By coat properly is meant the inner garment; & by cloak the outward: but here the words are not so strictly to be takē, but indifferently for any diverse garments; for in Luke they are thus set down, And him that would take away thy cloak, forbid not to take thy coat also. And Christ's meaning is this; If one unjustly contend with thee, to take from thee one garment, let him have another also, whether coat, or cloak, or such like thing. And yet this commandment is not simply, but comparatively to be understood; to wit, rather then a man should seek private revenge, he must not only suffer the loss of one garment, but of moe, and so of other temporal goods.

Out of this example, we may learn these Instructions; First, that Christians must be quiet and patient, and not given to contend, whether it be privately, or openly by suite at the law. This contention Paul reproved in the Corinthians, 1. Cor. 3. 3. and chargeth the Philippians, that nothing be done among them by contention, Philip. 2. 3. which is a notable rule; for though men be at difference, yet there ought to be no contentions either in word or deed, all things ought to be done in love, and so strife shall cease: that wrangling spirit is not of God, whereby men strive to put down others in words: when a man hath spoken his mind, he ought to cease, for multiplying of words is against Christian civility, and everywhere condemned in the holy Scripture.

Secondly, here is condemned, not the lawful, but the common use of lawing, whereby men for every trisle will trouble the Courts. This argues a contentious spirit, and a mind that is given to revenge, which beseemeth not Christians, as Paul showeth, 1. Cor. 6. 1, 2, 5, 6. and yet it is the common practice in these our days, from whence come such unchristian speeches as this, I will be revenged on him, or else I will spend all that I have. But the truth is, that rather then a man should go thus to law, he ought to suffer a double and treble loss.

Thirdly, here Christ teacheth, that in all our dealings we must have a principal regard unto charity, and rather seek to maintain this grace in our hearts, then our outward worldly goods.

Fourthly, we are here taught to prefer our own peace and quietness, before our temporal goods; yet not simply, but in this respect, that hereby we may have fitter time with quietness to employ our selves in the worship of God, and to edify our selves in holiness and piety: this duty concerneth them especially, which have much dealing in the world, and thereupon many occasions of anger and vexation, for such unruly passions make a man unfit for God's service; it is the meek and lowly heart that receives the blessing from the Lord, Matthew, 11. 29.

Lastly, in this example is set down unto us, a second property of evil men; namely, to be given to wrong their brethren in their goods, either privately, or under color of law; such a one was Zacchaeus before his calling, when he gathered tribute and custom for the Roman Emperor, he used forged cavillation, for his own▪gain: and these our days abound with those that eurich themselves by pilling and polling of their brethren; but all such are unjust and evil persons, by the judgment of our Savior Christ.

Here Christ propounds the third example of wrong doing, by Superiors towards their inferiors, wherein the party wronged is likewise forbidden to make resistance by way of private revenge. For the understanding whereof, we must know, that as in this our common wealth we have Post—masters, so in other countries, especially in Persia, there were the like officers, who by authority frō their Kings or Emperors, might take men's cattle, nay men themselves, and use them for travel & carriage, at their pleasure: and it is like, the Jews had got this custom among them after their captivity, as may in part appear, by their cōpelling Simon of Syrene to bear Christ's cross when they met him. Now Christ speaks here of the abuse of this authority; saying, That if a mā compel thee wrongfully, under color of the Magistrates authority, to go with him one mile, go with him twain: that is, • ather then by resisting thou shouldest revenge thyself, go with him two miles: whence he gives to all inferiors a commandment, to bear patiently the wrongs that are done unto them by their Superiors, and rather to suffer a double wrong, then seek to revenge themselves by private resistance.

Here then we see a just ground of • eproofe of inferiors for sundry practices of impatience towards their superiors; as first, when a man is attached by an Officer, to make violent resistance. This practice swerveth from the Rule of Christ, for say thou art attached wrongfully, yet thou oughtest to acknowledge God's ordinance in Magistracy, and to obey the same, without offering private revenge. Secondly, it often falls out, that Land-lords, and men of wealth, oppress the poor, by inclosing of common lands, and such like; now hereupon the poorer sort use to rail against them, and to curse them: but this practice is also here forbidden by our Savior Christ; for albeit the rich men sin grievously in oppressing the poor, yet the poor must suffer rather a double or treble wrong, then by cursing speeches seek private revenge.

Again, in this example we may see a third kind of wicked men; to wit, all such as being superiouts, do wrong and violence to their inferiors, as cruel Magistrates, oppressing Land-lords, cauelling officers, userers, & such like: these are here called evil ones by our Savior Christ, and therefore they must learn to show mercy, and leave off wrong & violence, if they look to escape to be judged as evil ones at the last day.

Thus we see the three particular examples of wrongs, wherein men may not revenge themselves privately. Now from them all jointly considered, we may note two points; First, that the calling of a Christian is a state of suffering, 1. Pet. 2. 20, 21. If ye take it patiently when ye suffer wrong for well-doing, this is praise worthy, for ye are hereunto called: & therefore if we would declare our selves to be the true members of Christ, we must show forth patience in bearing wrongs, without seeking revenge. This was Christ's lesson to his Disciples, for having told them of afflictions to come, he bids them to possess their souls with patience: so when the spirit of God sets down the afflictions of the Church, he adds this as an Item, here is the patience of the Saints. We therefore must labor to repel all malice and rancor when we suffer unjustly, remembering this rule of Christ, that rather then we offer private revenge, we must suffer the doubling and trebling of the wrong. It is true indeed, this is hard for flesh and blood to do; but if we be but flesh, that is, natural men, why do we profess our selves to be Christians? for he that hath not the spirit of God, is none of his, Rom. 8. 9. And if we be in the spirit, we must obey the motions thereof, and learn of Christ who was meek and humble, and following him we shall find rest for our souls.

Secondly, when Christ sets down these three examples of suffering wrong, he applies himself to the present outward estate of the Jews, which was this; For one man to suffer wrong of another in his body, and in his goods, and yet to rest contented, without relief or amends: Now the cause of this their miserable condition, was their servitude to the Roman Emperor, who a little before Christ's coming, had removed the Scepter from Judah, & made Judah a Province tributary unto Rome, so as they were ruled not by a Prince of their own, but by a foreign enemies Deputies.

In this estate we may see the miserable condition of any people that are in bondage to a foreign enemy, their lives are every way miserable; for besides their personal bondage, they are constrained to suffer losses and wrongs, in goods, and in their names, without all remedy or relief. The consideratiō hereof must teach us, First, to be heartily thankfull unto God, for the happy outward peace, which with the Gospel of God's grace we now enjoy under our dread Sovereign, being free from subjection unto any foreign power. Secondly, to pray earnestly unto the Lord, for the good estate, life, and health of our Prince, by whom under God, we enjoy such joy and prosperity; as also for the continuance of God's holy hand of protection to preserve the whole land against all foreign power whatsoever. Thirdly, to repent unfeignedly of all our sins, that so we turning unto God from them, he may continue unto us those happy days of peace, wherein we have freedom from subjection to foreign tyranny: for our sins are our greatest foes, they lay open the ports of our lands, and the gates of our cities to the spoiling enemy; they will put down our strong walls, and take away the strength of our armed men: no enemies can do us so much harm as our own sins: and therefore we must humble our selves for them, and if we have not repented, now we must begin; and if we have begun, we must proceed and renew the same more and more. If we had felt the misery of subjection to foreign power, as these Jews now did, it would touch us: and therefore before these evils come upon us, let us meet our God by true repentance, that so he may keep from us this fierce wrath.

Christ having forbidden private revenge, doth here command the requital of good for evil, in two particular examples of well-doing, taken from giving and lending: by both which, though not expressly, yet in sense and meaning Christ would teach his hearers thus much: Let the man be what he will, do thou good unto him for evil.

For the first, Give to him that asketh, &c. These words must not be taken simply, but in this sense: Give to him that asketh on a just cause being poor, though be cannot requite thee again, nay, though he had done thee wrong, and were thine enemy. This exposition is plain, Luk. 6. for having set down his commandment for giving, v. 30. he renders this reason thereof in effect; because they cannot requite thee again, v. 33. which plainly imports that it must be to the poor.

Here now first observe, the form of Christ's words, they are commanding, Give to him, &c. whence I gather that a man is bound in conscience upon pain of death to give Alms, and relief, Matth. 25. 41, 42. Christ adiudgeth some to hell for the neglect of this duty: now there could be no such course, if there were no commandment that did bind their conscience to do that, for want whereof they are condemned. Again, in the sixth commandment, we are bound to do all duties that may preserve our neighbors life, of which sort is giving relief unto the poor, without which they cannot live. If it be said, that Daniel made Alms deeds no commandment, but a matter of counsel unto Nebuchadnezzar: I answer, that things commanded may be propounded by way of counsel: so doth Christ to the Church of Laodicea, I counsel thee to buy of me gold, &c. Again, Daniel used this form of speech to the King, Let my counsel be precious unto thee; not because it was no commandment, but because he would so temper his speech, that it might better take place in the stout heart of this proud king. And when as Paul (2. Cor. 8. 8.) speaking of Alms saith, he speaketh not by commandment, it is to be understood not simply of Alms▪ giving, but of th • measure thereof, as the former verse doth plainly show.

Here then we see those men confuted which say, they may do with their own what they will: this is not so, for men's goods are not their own simply, but God's also; and they indeed are but the Lord's stewards to dispose of them as he commands: now his will is, that part thereof should be given to them which want.

Secondly, we see here also that those men sin grievously who are so covetous, that they will give nothing to the poor; sell they will, and lend also, upon a good pawn, for their own advantage: but by free gift they will part with nothing. These are miserable persons, who do what they can to condemn themselves: for God's commandment binds men in conscience to give unto the poor, and that freely. Yet here we must know, that not only they who give f • eely do a work of mercy; but also they who lend and sell, when as their lending and selling will as much profit the poor as giving: this in effect is alms deeds here also commanded: and therefore is Joseph commended, not only for giving, but for selling corn to the Egyptians and others in the time of dearth.

Thirdly, this being a commandment binding conscience, must stir us up to do all good duties of relief with cheerfulness, that so meet and decent provision for the poor may not only be begun, but also continued: for it is acceptable unto God.

A second point here to be observed is, what kind of commandment this is; Give to him that asketh. God's commandments be of two sorts, Affirmative and Negative; and in the Moral law the one is always comprehended in the other: now this commandment is affirmative, which must be noted, because negative precepts lay a straighter bond upon the conscience then the affirmative: and therefore are the precepts of the Moral law for the most part propounded negatively: for the negative precept binds a man to obedience always, and to all and every time; as when God saith, Thou shalt not kill, a man is never exempted from obedience hereunto: but an affirmative commandment, though it bind always, yet not to all times, as this of Christ for giving alms, it binds not all men, but only those that are enabled to give; nor yet the rich to all times, but then only when just occasion of giving is offered: and the same may be said of every affirmative commandment, as of keeping an holy rest unto the Lord, it binds a man forever, but not at all times, only for the seventh day, and such like.

Yet further to lay open this commandment touching Alms, we will herein handle eight points: I. who is to give: II. what is to be given: III. to whom we must give: IV. in what order: V. how much: VI. in what place: VII. at what time: VIII. in what manner we must give.

For the first: the person that is to give, is not everyone, but such as God hath set apart for this duty: for, Matth. 25. 42, 43. some are there made to receive, as the hungry, thirsty, naked, sick, &c. and others are made fit to give clothing, food, comfort, and such like. And S. John telleth us who is made fit to give, namely, he that hath the goods of this world: not only he that hath abundance, but even he that hath but a small portion of worldly goods: and therefore the thief that stole for want, is forbidden to steal, and commanded to labor, that he may have to give to him that wanteth: and the poor widow is commended of Christ, that of her penury gave to the treasury but two mites. Now in a giver there must be two things: first, a right unto the goods he giveth: for a man may not give that which is not his own: secondly, a present full propriety in the things he giveth, (unless it be in the case of necessity:) and by this are children and servants excluded from giving, unless they have some things of their own, or do it by command.

Quest. Whether may the wife give relief unto the poor, without her husbands consent? An ancient answer is this, that many wives in giving are Abigail's in regard of their husbands, who are like unto Nabal; and therefore may give: and yet some other ancient Divines add this, that the wife cannot give, where all consent of her husband is wanting, because both she and all her possessions belong unto him principally: yet here we are to know, that there is a double consent of the husband, expressed in open words, whereupon there is no question, but the wife may lawfully give: and secret, which is threefold; first, when the husband doth not dissent; secondly, when he gives consent generally, as when he allows her to give, but names not any particular; thirdly, when the wife hath a probable conjecture and presumption, that if her husband do know, he would allow of her giving. And in these cases of secret consent, the wife may also give: but if she have not his consent any of these ways, she may not lawfully give, unless in these cases: 1. that she hath something private of her own, either by exception before, or by grant after marriage: 2. that her giving serves to preserve the life or good estate of her husband and family, as Abigail's did when she gave to David: 3. that the necessity of the receiver requires present relief, for extreme necessity dispenseth with propriety.

II. Point. What is to be given? namely, Alms. Here two questions are to be skanned: I. what is alms: II. whereof alms are to be raised. For the first, Alms is a free gift, tending to preserve the temporal life of our neighbor: first, I call it a gift, understanding it largely, because forgiving to them that are not able to pay, is an alms deed. Secondly, I say free, to distinguish it from subsidies to Princes, and Tenthes-giving for the stipende of the Minister, and such like. These are gifts, but not free gifts: for the people receive protection from the Magistrate for their subsidies, and instruction from the Minister for their Tenthes. Thirdly, I say, the ende of Alms is to preserve temporal life; to distinguish it from spiritual gifts, which concern the soul: the Papists make all works of mercy, whether they concern the body or soul, to be alms; but alms properly, are gifts that tend to preserve this natural temporal life.

II. Question. Whereof are alms to be raised? Ans. First, of our own goods: for a man ought not to give that which is another man's: and therefore those that owe more then they are worth, cannot give alms, but are rather fit to receive, for all that they have in right and conscience belongs to some others. Secondly, our Alms must be of our first fruits: things wholesome and good, and such as are fit for the person relieved. They must not be the refuse of our goods, which we know not else what to do with: Nehem. 8. 10. Part of the fat, and of the sweet must be sent to them, for whom none is provided. Thirdly, Alms must be of goods lawfully gotten: for evil gotten goods must be restored, either to the owner (if he be known) or to some of his kindred, or to the Magistrate: which shows, that the Usurer ought rather to restore, then to give alms of his gain for usury. Fourthly, our Alms must be given of our own, with difference and discretion: every man's goods for the most part may be distinguished into four degrees: first, some are necessary to preserve life, without which a man and his family cannot live: secondly, some are necessary to a man's estate, as those goods by which a man putteth in practice the duties of his calling, such are books unto the Student, and tools unto the trades man: a third sort are such, as are requisite for the decency of a man's estate, and such are those that make a man walk in his calling with comfort, • ase, profit, and delight: the fourth sort of goods are superfluous; that is, all that portion which a man may want, and yet have things necessary for this life, and estate, and for the decency thereof: these two last degrees are in Scripture called abundance. And answerably, there are two degrees of poverty: the first, is common want, w • en a man can live without receiving Alms, but yet very hardly: the second is, extreme want, when a man withoat relief cannot possibly maintain life: now in common want we must give of our abundance; that is, both of our superfluity, as also of our riches that serve for decency: Luk. 3. 11. He which hath two coats, let him part with him that hath none: now he that hath two coats, is not he that hath a coat and a cloak, for so had Paul, and yet retained them both lawfully for his use: but Christ's meaning is, that he which hath things necessary, and besides something over, serving for decency and superfluity, must give thereof to him that lacketh. And in extreme necessity, he must give of those goods which pertain necessarily to his life and estate: for our neighbors life must be preferred before our own temporal goods, and outward estate: Paul testifieth of the Macedonians, that in the extreme necessity of the Saints, they gave to their power, yea and beyond their power: upon this ground the Christians in the primitive Church, sold their possessions for the relieving of the poor brethren in extreme want: rather diminishing their own temporal estate, then suffering the poor to want that were in extreme necessity. This Rule ought always to be regarded and practiced, especially in times of want: as for those that make advantage of a dearth, and enrich themselves by God's judgment on the poor, they are most miserable and wretched people, quite void of every spark of that gracious disposition which was in Christ, who being rich, even king of heaven and earth, made himself poor, that though his poverty, he might make others rich. It is the will of God, that we should bear one another's burdens, and help to lift up the poor that are pressed down with the judgment of God; which we shall do, when we give not only of our abundance in common want, but even of our necessaries in the extreme want of the poor.

III. Point. To whom must we give? Ans. To the poor: this needs no proof: yet in these poor two things are required. First, they must be truly poor: that is, such as are indeed either in common or extreme want; and of such poor S. John saith, If any have this worlds goods, and seeth his brother have need, if he shut up his compassion from him, how dwelleth the love of God in him? Secondly, they must be such as cannot help themselves, Levite. 25. 35. If thy brother be impoverished, and have a trembling hand, thou shalt relieve him: the man of a trembling hand, is one that is not able to maintain himself; of this sort are Orphans, widows, the aged, sick, blind, lame, maimed in service, and such like, all these must be relieved. But the case stands otherwise with that kind of poor, which we call lusty beggars, who are able to provide for themselves, if they would take pains: S. Paul's rule belongs to them, If they will not work, they must not eat: that is, they must not be maintained on the Alms of the Church. Quest. 1. What must such lusty poor do? Answ. They must be employed in some lawful calling, wherein they may labor to get their own bread, and not eat the common food of those that are poor indeed. For the Church and Commonwealth are as a man's body, wherein every member hath his several office, for the good of the whole body: and indeed every man should have not only a general calling of a Christian, but a particular calling also, wherein he must employ himself for the common good: it is against the word of God, and the light of nature, that any should live having nothing to do. Adam in his innocence was enjoined to work in the garden; and our Savior Christ before his baptism, lived under his Father in a particular calling, till he was thirty years old; whose examples we must follow. Quest. 2. What is our duty towards these lusty beggars? Ans. From Paul's rule we may gather, that we must not ordinarily and of custom relieve them: indeed upon present necessity they are to be relieved, but yet with this aduertisment, that they look not for it again, but that they provide for themselves by laboring in some lawful calling: for this common relieving at men's doors, makes so many idle vagabonds and rogues as there are.

IV. Point. In what order must we give our Alms for distinction of persons? Ans. Touching order in relieving, the holy Ghost hath laid down three Rules: First, by S. Paul, He that provideth not for his own, a • d namely for them of his household, is worse then an insidell: whence this order may be observed, that I. a man must give to them that be of his own household and family: II. to his own blood, kindred, and alliance: III. unto strangers. The second Rule is this: Gal. 6. 20. 'Do good unto all, but specially to the household of faith: first, believers must be relieved, and then all others, good or bad. The third Rule is given by Moses, Deut. 15. 10. We must first relieve our own poor, that is, such as live among us, and then give unto strangers, if our ability will afford, and their necessity do require.

U. Point. How much must we give? Touching the measure of our Alms, there is no particular commandment in Scripture: but yet these general Rules may thence be gathered. First, that a man is not bound to give all that he hath: Prov. 5. 15, 16. Drink the waters of thine own • isterne, and flowing streams out of the midst of thine own well: let thy fountains disperse themselves abroad: where under an allegory borrowed from waters, the holy Ghost directeth a man, for the disposing of his riches; as namely, comfortably to enjoy his own goods, and yet to bestow some part thereof on them that want: and, Luk. 3. 11. Let him that hath two coats give (not both) but one to him that wanteth: where we see them justly rebuked, that in prodigality do riotously lavish and spend all that they have: for if a man may not give all, much less may he spend all willfully. II. Rule. 2. Cor. 8. 13. A man must not so give to others, that he himself be grieved, and they be eased altogether. III. Rule. Alms must be according to the givers ability, and withal answerable to the necessity of the poor, whether in food, raiment, or harbor: so Paul saith, speaking of common relief, The ministration of this service, supplieth the necessity of the Saints: and S. James requires, that in relief such things be given as be needful to the body: and, Deut. 15. 8. If thy brother be poor, thou shalt open thy hand unto him, and lend him sufficient for his need which he hath.

VI. Point. In what place must Alms be given? Touching the place we must know this; that it is a disorder not beseeming God's Church, to give relief to wandering beggars at our doors: this may appear by these reasons: I. It is God's commandment, that among his people there should be no such beggars: if any man ask, how the poor were then relieved? I answer, God took sufficient order for their provision: for first, the husbandman must not gather his grapes clean, nor yet his corn field, but leave the after-gathering and gleaning for the poor. Secondly, besides the yearly Tenthes for the Priests and Le • ites, every three years tenths were to be gathered and kept for the poor, and for strangers. Thirdly, every seventh year the land was to rest, and all that it brought forth that year, with the fruit of vineyards and oliues was for the poor. Exod. 23. 11. Again, in the New Testament the Apostles ordained, that in every Church there should be Deacons; that is, men of wisdom and discretion, who were to gather for the poor, and likewise to dispose of that which was given, according as every man had need: in which very order of provision for the poor, the Lord forbids all wandering begging. II. These wandering beggars, are the shame and reproach of the people where they are suffered: for it argueth want of care of good order in governors, and want of mercy in the rich, that they gather all to themselves, without regard how the poor should live. III. In relieving these wandering beggars, there is this double want in the giver; he cannot tell what to give, nor how much; because he knows not the state of the party that beggeth. Now in alms deeds there ought to be a double discretion: the giver ought to know both his own ability, and also the necessity of the receivers. IV. Common relieving at men's doors makes many beggars, and maintains a wicked generation: for these wandering beggars are for the most part flat Atheists, regarding nothing but their belly, separating themselves from all congregations: and from begging many fall to stealing; or else they take such pleasure therein, that they will never leave it, no not for a yearly rent. This is known to be true by experience. All which things duly considered, must move the Magistrates and every other in their place, to see that better order be observed for the poor then door-relieving to all that come. And since good laws are made in this behalf, men ought in conscience to see the same observed and kept; neither can any man without sin trāsgresse the same. Indeed if good order were not provided for the poor, it were better to relieve them in their wandering course, then to suffer them to starve: for so dealt Christ & his disciples with the poor, when good order failed among the Jews, they relieved them in the high ways & streets.

VII. Point. At what time must Alms be given? Ans. Hereof the Scripture speaketh little, yet this may be gathered thence: First, that relief must be given when present occasion requireth: therefore Solomon saith, Say not to thy neighbor, Go and come again tomorrow, if thou now have it. Secondly, that the Sabbath day is a fit time for the giving of relief for the poor: for the Apostle commanded the Corinthians, that each one should lay aside upon that day, according as God had prospered him the week before, that which he would give for the poor: where by the way, it may be observed, that daily giving at men's doors was not allowed by the Apostles. Also touching Trades-men this may be added: from this, that the Apostle makes contribution for the poor a Sabbath days work; that whereas they use to employ part of the Lord's day, both morning & evening in serving their customers for their own private benefit, this cannot be • arranted: only this they may do; upon the Sabbath they should sell unto none, but to such as buy of necessity, and then they may not make a private gain of their sale, but must turn that work to a work of mercy for the poor, either selling without gain if it be a poor body that buys; or giving the gain of that which they sell to the rich, for the relief of the poor. This indeed will hardly be obtained at trades-men's hands, but yet they must know that the whole Sabbath day is the Lord's, wherein he will be worshipped with delight, neither ought men to do therein their own works, nor seek their own wills, nor speak their own words. Isa. 58. 13.

VIII. Point. In what manner must Alms be given? Ans. Hereof more is to be spoken in the chapter following: yet from this text these things may be observed: First, that Alms-giving must be free; the giver must neither look for recompense at the hands of man, nor think to merit anything thereby at the hands of God. That Popish conceit deprives a man of the true comfort of the spirit in this work of mercy: none but Christ by his obedience could ever merit at God's hands. Secondly, our hearts in giving must be touched with charity, and the bowels of compassion; we must give with cheerfulness: for without love all that we give is nothing, 1. Cor. 13. 3. and the Lord loveth a cheerful giver, 2. Cor. 9. 7. now if we consider the poor as our own flesh, and see God's image in them, this will move us to pity. Thirdly, in the person of the poor we must consider Christ Jesus, and give unto them as we would give unto Christ. This will move us to give, and that cheerfully: for in the day of judgment Christ will make it known that he comes for relief to the rich in the person of the poor: to the merciless he will say, In as much as ye did it not to them, ye did it not to me: but to the merciful thus, In as much as ye did it unto one of the least of these my brethren, ye have done it unto me. Fourthly, our alms must be given as a pledge of our thankfulness unto God for the blessings we enjoy: for all we have cometh from God; and of his hand it is, whatsoever we give: now he professeth, that when men do good, and distribute to the poor, he is well pleased with such sacrifices.

Having seen what this duty of Alms-giving is, and how it must be performed; we must now stir up our selves to put the same in practice: and to move us hereunto consider the reasons following. I. We all desire to be counted religious; now if we would be such indeed, we must visit the fatherless and widows, we must do good, and give alms to the poor: for this is pure religion and undefiled before God, as James saith. To come to the Church and hear the word, and to receive the Sacraments are good things, but without mercy to the poor they are not regarded, but hated of God, Isa. 1. 13, 14, 15. II. If a man should offer unto us a piece of ground to manure and till for our own reaping, we would take it kindly and bestow both pains and seed upon it; behold the poor are sent of God to the rich, as a piece of ground to be tilled, and when they give to the poor, they sow upon the ground: now as Paul saith in this case, look as a man soweth so shall he reap: we therefore must sow liberally, that we may also reap liberally. III. Prov. 19. 17. He that hath mercy upon the poor, lendeth unto the Lord: we would easily be moved to lend, if we had an honest man to be surety unto us, for returning of our own with advantage: well, the Lord offers himself to the rich to be surety for the poor; who then will fear to lend having so good a debtor? IIII. If these promises will not move us, let us consider the fearful curses threatened against the merciless and hard hearted: for as he that giveth to the poor shall not lack, so he that hideth his eyes from them shall have many curses, Prov. 28. 27. and he that stoppeth his ears at the crying of the poor, he shall cry and not be heard: Prov. 21. 18. and the woeful sentence of condemnation shall be pronounced upon the wicked for the neglect of this duty. Matth. 25. 41, 42.

Further, from the words, Give to him that asketh ] we may learn, that it is the will of God, that among his people there should be a propriety of goods, and that all things should not be common in that behalf: for the Lord would have some to have to give, and some to want that they might receive; which would not be, if all things should be common both for use and propriety, as some have fondly imagined. If any man think it was so in the primitive Church, because it is said, they had all things common, he is to know, that that community was in such things only, as men had then freely given for the common good. And yet even then, none was compelled or bound in conscience to give all his substance in that sort: for there Peter tells Ananias that his possession, while it remained unsold, appertained to him, and after it was sold, the price thereof was in his own power to dispose of as he would. Object. 2. All things belong to believers, as Paul saith, All things are yours, 1. Cor. 3. 21. and therefore they ought to be common. Ans. The Apostle meaneth, that they had right in Christ to all things, and did enjoy them by hope; but yet the fruition of them in actual propriety, is not had before the day of judgment.

Again, if giving to the poor be a duty of everyone, whom God iuables hereunto, then no man may voluntarily disable himself from it; whereupon the Popish practice of undergoing voluntary poverty falls to the ground, as unlawful: for thereby they disable themselves unto this duty. Indeed the Papists make this a state of perfection, but David judged begging to be a curse, Psal. 109. 10. else he would not have spoken of freedom from beggary as of a blessing, which he doth, Psal. 37. 25. I never saw the righteous forsaken, nor his seed begging.

Lastly, in this commandment see the error of those men, that give themselves wholly to gather riches to themselves, being like to the moule which is always digging in the earth: for God requires, that a man should give as well as get, nay he must get to give, and not to keep: for God is more glorified by giving, then by keeping: and herein his children resemble their heavenly father, who receiveth nothing of any man, and yet giveth liberally to everyone that asketh, without reproaching any, I am. 1. 5.

And from him that would borrow of thee, turn not away. ] These words contain Christ's second precept, touching requiting good for evil, taken from lending and borrowing. To know the meaning of this Rule three point▪ are to be handled: I. what it is to lend: II. to whom men must lend: III. in what manner. For the first, what lending is, is well known by common experience. It is a civil contract or bargain in which money, corn, or such like goods, pass from man to man both in regard of use and title: yet so, as the borower is bound in conscience to return the thing lent unto him, or else that which in value is equal unto it.

II. Point. To whom men must lend. This circumstance is not here expressed by Matthew, but must be supplied out of Luke, chap. 6. 34, 35. where Christ forbids them to lend, as sinners do, to receive the like again: but (saith he) love your enemies, and do good, and lend looking for nothing again: where it is plain, that lending must be to such as are truly poor, and not able to lend again like for like. For the better understanding whereof we are to know, that in human Societies there be three sorts of men. First, such poor as are unable to provide for themselves things necessary, by reason of some impotency, as sickeenes, age, lamenes, or such like; and these are commonly called beggars. A second sort are those, which being poor have yet a trade, wherein they can provide for themselves some part of their maintenance, & yet by reason of their poverty. still want some things necessary, which of thenselves they cannot procure. The third sort are rich men, such as have worldly goods in abundance, not only sufficient for their necessaries, but much overplus: now to each of these belongs his peculiar due. To the first sort of poor that have the shaking hand (as Moses speaketh) alms are due, and they must be relieved by giving freely, as we have shown in the former precept. To the second sort of poor, belōgs lending properly, specially then, when their necessity requires. To the rich, neither gift nor loan is due; but on the contrary, they ought to give and lend to the poor, maintaining themselves by the honest labor and industry of their lawful callings.

3. Point. In what manner must men lend? Ans. With a willing mind, without any show of grudging, either in speech, or by turning away the head or body; as it is here said, From him that would borrow of thee turn not away: which property in the lender, is yet further expressed by Luke, saying, Lend, looking for nothing again: where Christ doth not simply forbid men to look for that which they lent; but his meaning is, to show with what affection & disposition of heart men ought to lend: namely, having respect only to the good of the party borrowing, and not to the restitution of the thing lent: as when a poor man comes to borrow, we must not reason thus with our selves; This man is poor, and it may be will not pay me again, therefore I will not lend; nor thus, This man is painful though he be poor, and is like to pay me again, & therefore I will lend. This (saith Christ) is the practice of sinners, who lend, because they look to receive the like. Be thou therefore moved to lend upon a good desire to help the poor, and let not thy mind be running vpō the loss, or safe return of the thing lent. Thus is that clause of Christ, looking for nothing again, to be understood, and not to be applied to the game of usury, wherea • Christ aimeth not in this place.

First, here observe, that to lend unto the poor, is a commandment of God, binding the conscience of the rich: it is not left free to the rich man's choice, whether he will lend or not, but if the poor man's case require, he sins against God, if he do not lend; for he breaks this commandment. David therefore makes it the property of a good man to be merciful, and to lend: Psal. 112. 5. where we see that wretched practice of many rich men condemned to the pit of hell, who are so far from lending to the poor, that they hoard up their store, till a time of dearth, that then they may enrich thenselves by poor men's want; & thus they increase God's judgment upon the poor, and as it were, grind their faces, and tread upon them, as the holy Ghost speaketh. But they shall one day find, that they ought to have lent unto the poor, in their necessities; yea, and when the hand of God in common want lieth more heavy upon the poor, they ought then to open their hands more liberally towards them. It is an usual & common practice, that when a man begins to decaie in his estate, no man will lend him anything; • u •• because he begins to decay, therefore they withdrew their help, least he should not pay them again. But this ought not to be so: its Christ's commandment, that the rich by lending should sustain such a one as by reason of want, is ready to fall into decay.

Secondly, this command of Christ binds the Rich not only to lend, but to lend freely without taking any increase: for they must lend, not looking for any again: yea, Exod. 22. 25. the Lord expressly forbids to take increase of the poor: where we see the common practice of Usurers condemned to the bottom of hell, who lend unto the poor upon bonds for increase: these are they, that live on the blood and life of the poor, whose sin is everywhere condemned, and ought to be hated as bloodshed it self. But the rich will say, they are entreated so to do, and are greatly thanked for so lending. Ans. This excuse will not serve the turn: for Saul's armor bearer was a murderer for killing his master, though Saul earnestly besought him so to do. 2. Sam▪ 1. 9. 16.

Thirdly, here further learn, that a man must lend, and yet not always take again the principal: indeed he may require, and receive his own, else there should be no lending but all giving, which two are here distinct: but yet when the poor that borrowed, is fallen in • o further poverty, the Rich must turn his lending into giving, and forgive the principal or part thereof, as their several estates shall require▪ Deut. 24. 10, 11, 12. A man may take a pledge for his debt of the poor, but yet if the pawn be a thing necessary to the poor man's life, he must not take it, or at least not retain it till the sun setting.

Fourthly, some may here ask (seeing Christ bids o • lend looking for nothing again ) whether may a man at no time with good conscience receive increase for his lending? Ans. Lending is twofold: of due, or of courtesy: lending of due is the loan of the rich unto the poor, when his necessity compels him to borrow: and for this a man cannot with good conscience take any increase. Lending of courtesy is, when one rich friend lends unto another; this is not forbidden in the word of God, but is left to a man's own liberty and discretion, neither hath it any promise of reward. Now in this case of courtesy, I do not find in Scripture that all taking of increase is simply condemned; nay, in some cases, both the law of nature, and the laws of all countries do allow it: As first, when the increase is given only in way of thankfulness, as a blessing to require in kindness a good turn received: for ingratitude is abhorred of all, and the low of nature requires to do good for good: and all Divines almost both Protestants and Papists do allow this▪ kind of increase. Secondly, when a man sustaineth damage by his lending, he may receive increase by way of satisfaction for his loss. Thirdly, when a man is contented to adventure his principal in the hand of him that borroweth, then also may he take increase; like as a man may receive hire for his hourse, or for the use of any other goods standing to their loss. Exod. 22. 14.

Thus we see what the will of God is for giving and lending unto the poor: now hence the poor may receive instruction. First, hereby all may learn, that God will have some poor among his people to receive and borrow of the rich: which may serve to persuade the poor to be contented with their mean estate, esteeming it to be the best for them, because God in his wisdom and providence hath ordained it. Secondly, the poor must take occasion from their outward poverty to seek to be rich in God through grace: I am. 2. 5. Hath not God chosen the poor of this world, that they should be rich in faith? Herein they may match, and go beyond the richer sort; which is a matter of great joy: I am. 1. 9. Let the brother of low degree, rejoice in that he is exalted: that is, with God, who counts them rich. Revel. 2. 9. Thirdly, hence the poor must learn to carry themselves submissiuely towards the rich▪ of whom they receive great help and comfort by their giving and lending: Prov. 18. 23. The poor (saith Solomon) uttereth supplications: noting their humility, which reproves many poor, who are so proud hearted and ungrateful, that they will not afford the rich a good word: but this beseemeth none, much less those that are to live by the rich: Psal. 101. 5. Him that hath a proud look and bigh heart, I cannot suffer.

In this verse and the rest to the ende of this Chapter, our Savior goeth about to purge the general commandment of the second Table touching the love of our neighbor, from the corrupt interpretation of the Jewish teachers, and to restore it to his true and proper meaning. And as in the former so here, he first lays down their false doctrine touching this commandment, v. 43▪ and then consutes the same, v. 44, 45, &c. In laying down their false interpretation, he propounds the law of Moses touching brotherly love, Levite. 19. 18. Thou shalt love thy neighbor, which must here be understood in their false sense, who by neighbor, meant a friend: as if God had said, Thou shalt love thy friend. Then he adjoineth their tradition gathered from the law of God misconceiued; namely, to hate a man's enemy.

In these Jews we may observe two manifest abuses of Scripture which ought not to be in any Teachers: to wit, misinterpretation, and a false collection. The word they misconstrue is Neighbor, which in the old Testament is taken two ways, either strictly and more properly for a familiar friend and acquaintance, in which sense it is commonly taken; or more generally, for any one that in any kind of society is near unto us, as by consanguinity, habitation, office, traffic, or being only in the same place with us: for so is the Samaritan said to be neighbor to the man that fell among thieves, because he found him lying in the way where he traueiled, and had compassion on him. Now the Jewish teachers leave the general signification of the word, which expressed the true meaning of the holy Ghost, and take the special signification, and so restrain this law of love to friends only. Whereby we see how necessary it is, that the tongues wherein the Scriptures were penned, should be well known and understood: for the mistaking of the signification of a word by the Jewish teachers, caused a manifest error to be taught among them for truth. And this maketh greatly for the honor of the Schools of learning, where the studies of the Tongues is professed. And herein also another thing may be noted in the Jewish teachers, that in the time of Christ they were ignorant in their own tongue, and therefore no marvel though at this day they know not the proprieties thereof, seeing their Common-wealth is decayed, and they dispersed among all people.

Their second fault is, a false collection and consequent, that because a man must love his friend, therefore he must hate his enemy: this is against the rules of Art, for unless the contraries be equal, a consequent will not thence follow in this sort.

Here then observe the necessity of the study of human Arts, and among the rest, especially of the Art of Logic, whereby we may discern between true and false collections. Again, here observe an infallible note of a false teacher; to wit, to temper the word of God to men's natural affections, and so to expound it as they may both stand together. The Jews were a people that loved their friends entirely, and hated their enemies bitterly: now answearably do their Teachers expound this law, whereby they overturn both the law of God, and the salvation of the people. Thirdly, mark here the fruit of corrupt doctrine, namely, to corrupt good manners. The Jews were a people that did much brag of their Ancestors and privileges, and in regard of themselves contemned all foreign Nations; yea, they hated them, and therefore▪ they were • o • e in contention with Peter, for going to Cornelius a Gentile: Act. 11. 2. now this their malice proceeded partly from nature, and partly from the false doctrine of their Teachers, which was, that they might hate their enemies. The like may appear in many practices of Popery to this day: for when that Superstition was aloft, the people were taught a distinction of times and places, in regard of holiness, the fruit of which doctrine sticks▪fast in the hearts of many unto this day: for they think Churches and Chapels to be more holy then other places, and therefore some will never pray but when they come into some-such place. And do they not make great difference of days and times? all which are fruits of Popery. In regard whereof, we see it is necessary that the purity of Religion in faith and manners, should be strongly maintained by the sincere ministry of the word: for many disorders in men's lives come from the unsound handling of the Scriptures. Whereby we may see God's unspeakable mercy and goodness towards us, in vouchsafing us an holy Ministry, wherein the purity of doctrine is, and hath been long and may be still through God's mercy maintained and published. This ought to move us to all thankfulness unto God, and to endeavor to show the fruit of this true Religion in all holiness and piety, both of heart and life towards God and man.

Here our Savior Christ propounds his Answer unto the former false doctrine of the Jewish Teachers, for the hating of an enemy. Wherein first he lays down a general Rule, containing the sum of his whole answer, saying, Love your enemies: then he expounds that Rule in the same v. and after proveth it, v. 45, 46. Of these in order.

For the first, Love your enemies. In this Rule two things must be known: I. what is an enemy: II. what it is to love our enemy: both these are evident in the words following, wherein Christ expounds this rule, Bless them that curse you, &c. An enemy then, is any one that of hatred doth wrong unto his neighbor, either in word by cursing or evil speaking; or deed, by striking and persecuting him. But what is it to love our enemy? Love properly is an affection of the heart, whereby one is well pleased with another. But here more generally, love comprehendeth these two things▪ first, to be lovingly affected in heart towards an enemy; secondly, to use an enemy lovingly in speech and action: so it is taken, 1▪ John. 3. 18. Love not in word and tongue only▪ but in deed and truth. And Rom. 10. 1 • . Love is the fulfilling of the Law. For the first, love in the heart comprehendeth all good affections that one man beareth to another; a • mercy, compassion▪ meekness, and desire to do unto them what good we can; as it is more plainly expressed, Luk. 6. 36. Be ye therefore merciful▪ as your heavenly father is merciful. And for the second▪ that kind usage which love expresseth in word and deed, is here set out unto us in three branches▪ First, bless them that curse you▪ where is commanded all good speech, both unto our enemy, and of our enemy. The second, Do good to them that hate you: where is prescribed all loving usage in action, by affoarding them help, relief, and comfort, any way we can. The third, Praie for them that persecute you: that is, for their good estate in this life, so far forth as it serveth for God's glory, and for their conversion and salvation in the world to come.

See the evidence of these things in examples; for the affection of the heart, take Christ's example, who so loved his enemies, that he was contented to shed his own hearts blood for them, and to suffer the pangs of hell upon the cross for their salvation. For love in courteous speech▪ see David's practice towards Saul his professed enemy▪ for though David had him in his hands, and might have killed him sundry times; nay, though he was provoked thereunto by his servants, yet he spared him, and with all terms of reverence towards Saul appeased his servants, calling Saul his master, and the Lord's anointed. Thus lovingly also in speech did Paul behave himself to Fest • s & Agrippa, though they were heathen men, and his enemies. For doing good in action to an enemy▪ read Exod. 2 • . 4, 5. If thou meet thine enemies Ox or his Ass going astraie, thou shalt bring him to him again: and if thou seest thine enemies Ass lying under his burden, wilt thou cease to help him? thou shalt help him up again with it: and Prov. 25. 21. If thine enemy be hungry▪ give him bread to eat • f he thirst▪ give him drink. See the practice hereof in • Elisha, when God deliue • ed them into his hands, that sought his life, he brought them to Samaria; and when the king of Israel would have slain them, he forbade him: nay, he caused the King to refresh them with bread and water, and so sent them to their own master▪ For praying for our enemies, we have the example of the Prophe •• ▪ of • our Savior Christ; and of Stephen▪ who prayed for those that put him to death.

Object. • ▪ It will be said, the Scripture else-where seems to make against thi • ▪ as Psal 139▪ 21, 22▪ Do not I hate them, O Lord, (saith David ) that hate thee▪ and do I not earnestly contend with them, that rise up against thee? I hate them with an vn • ained hatred▪ whereby it seems, that in some cases a man may▪ hate his enemies▪ Answ. First, we must put a difference between our enemies cause, and his person▪ their evil causes, and their s •••• s must be ha ••• , and we must give no approbation thereso: but yet their persons being God's creatures, and be a •• ng his image in some sort, must be loved. Again, enemies be of two sorts, private, and public; a priunte enemy is he that hateth a man for some private cause in himself, or concerning his affairs: and such a one we must love, and not hate, as Christ here commandeth. A public enemy, is he that hates a man for God's cause, for religion and the gospels sake; and these public enemies be of two sorts▪ curable, and incurable: If our public enemies be curable, we must pray for their conversion, hating their conditions: If they be incurable, and we have plain signs of their small impeni •••• e, the • we may hate them; for so we hate the devil▪ So Paul saith, If any man love not the Lord • esion, An • thema, Mara •• tha, let him b • e finally▪ and wholly accursed. And yet this we must know, that we ought to direct our hatred to their sins, and for their sins hate their persons, and no otherwise. Now David in that Psalm, speaketh not of private, but of public enemies, who hated not only him, but God also in his religion, and were also incurable.

Object. 2. But the practice of God's children seems to be otherwise, for David often curseth his enemies, and prayeth for the destruction of them and • heirs, Psal. 109. 6, 9, 10. And Peter wisheth, that Simon M • gus may perish with his money▪ and Paul prayeth the Lord, • o reward Alexander the copper-smith according to his 〈◊〉 ▪ 2▪ Tim. • 4. 14. How can this stand with the i •• ? Answ. There be •••• n interpretations of these shots▪ Some say (which 〈◊〉 ) that in David's Psalms, his curses are in proper sense, prophe • ies of the destruction of public incurable enemies of God's Church, and are only propounded in the form of prayers. Again▪ David Peter, and Paul, were enlightened by God's spirit▪ and saw into the small estate of these their enemies whom they cursed, and therefore do they wish for their confusion, not for their own cause; in way of private revenge, but upon a desire of the furtherance of God's glory, in the execution of his justice upon them whom he had forsaken. And it is not unlawful for God's children, to pray that God in justice would glorify his name in the just punishment of impen •• ent sinners, that be cruel enemies to his Church.

Object. 3. God gave commandment to his people the • ewes, to destroy the Can •• nites, and to r ••• e out their enemies 〈◊〉 of the Land: now, how could they love them, whom they must so cruelly kill? Ans. We must only love the Lord absolutely, and others in God, and for God: that is, so far forth as it standeth with his pleasure: and therefore when he commandeth to kill, we may lawfully kill. And this we may do by way of punishment appointed by God, not only without hatred, but in love, both forgiving the wrong which concerns us, and also praying for grace and mercy for the party, if he belong to God▪

4. Object. There be some that sin a sin unto death, for whom we are forbidden to pray, 1. John. 5. 16. and therefore we may not always pray for all our enemies? Ans. Christ's commandment to pray for our enemies, admitteth this exception, unless they sin a sin unto death, but that sin is hardly known of the Church of God: & therefore private m • n must not in a conceit thereof, surcease this duty, to pray for their enemies. Thus then is this Text to be understood; Love your enemies, that is, your private enemies, and do good unto them, unless God command you otherwise, and pray for them, if they sin not that sin unto death.

Here is confuted the old received doctrine of the Church of Rome, touching the love of our enemy • , as coming near to the doctrine of these Pharisees: They teach, that a man is bound always, not to hate his enemies; but for loving them in good usage outwardly, a man is not bound, save in two cases: First, when our enemy is in necessity, and danger of life, then he must be relieved and helped. Secondly, in the case of scandal, when as by not helping or relieving him, we give offense unto others: but out of these two cases to show kindness to an enemy, is a matter of counsel, and of perfection▪ But this doctrine is damnable, flat against this Text, and the practice of God's servants expressed in his word; and therefore we must renounce it, and acknowledge that we are bound in conscience, on every occasion, to show our love in word and deed unto our private enemies.

Secondly, hereby is condemned the commō practice of men in these days; which is, to wrong their private enemies any way they can, by word or deed • : some will rail upon them, as Shimei did on David, and as Rabshakeh did on Hezekiah, and the people of God, yea on God himself. This is a damnable practice, flat against this commandment of Christ and his holy practice, 1. Pet. 2. 23. Nay, Michael the Arch-angel, durst •• t blam • the devil with cursed speaking, when he strove against him, Jude 9.

Thirdly, that fruit of rancor is here likewise reproved, whereby men will profess they will never forget their enemies, though they do forgive them. It is indeed agreeable to our corrupt nature, to keep a grudge long in mind, and to revive old wrongs; but this commandment of Christ condemneth this practice, and bindeth us both to forgive and forget: and therefore we must labor to beat down this spirit of revenge, and endeavor to love our enemies in word and deed.

Fourthly, here also see, that it is not lawful to profess enmity to any man's person, for we should love every man. But how can we love him, to whom we profess our selves enemies, Christianity and private enmity cannot stand together; and therefore we must labor to abandon out of our hearts, the hatred of any man's person, and strive to show forth loving usage, even towards our enemies, though it be against our nature, both by speaking well of them unto others, and showing kindness unto them, both in word and deed; we must pray for them, and go so far in all good duties towards them, that by our well-doing, we may heap coals of fire upon their heads: that is, cause their consciences like a fire to burn within them, accusing them of their ill dealing towards us, and not suffering them to rest, till they lay away their enmity and maliciousness against us.

Fifthly, this commandment of loving our enemies in word and deed, shows it to be unlawful for any man to utter evil speeches of another, at any time, unless the occasion be just, and he be lawfully called thereunto; for love covers a multitude of sins, but disgracing specches are fruits of hatred. Though Saul were David's professed enemy, and sought his blood, yet David never reviled him; and we ought to follow his good example.

Because it is against man's nature to love his enemy, therefore our Savior Christ enforceth his Disciples hereunto, by the benefit they shall reap hereby, in manifesting themselves to be the children of God: for he spake to those that were God's children, thus persuading them to love their enemies: That which will make you known to be God's children, that you must do; but by loving your enemies you shall make it manifest that you are God's children: this he proveth in the words following, because it is a property of God so to do; for he maketh the sun to arise on the evil, and on the good, &c.

Here first observe a true note of the child of God; namely, to imitate God his heavenly father, in loving his enemies, and expressing the fain by all kind usage, both in word and deed, praying for them, and relieving them in their necessities. And because it is so blessed a thing to be the child of God, we must therefore hereby stir up our selves to the conscionable performance of this duty.

Secondly, from the ground of this reason we are taught, that we ought principally to employ our selves to those things, by the doing whereof, we may get assurance that we are the children of God; as also to shun the doing of all such things, at declare us to be the children of Satan: that is, all sins which are indeed works of darkness, and of the devil. In the evil day, whether it be of death, or of affliction, when no man can comfort us, this will be an only joy unto our hearts, which will swallow up all fear, that we know our selves to be God's children; for then the Lord will acknowledge us for his own: but if by sin we be like the devil, God will refuse us, and so we fall wholly to the devil. Let us therefore practice those things, whereby this ground of comfort may be treasured in our hearts.

Thirdly, note here the style and title of honor, which Christ giveth unto God; he calls him not only their father, but their father which is in heaven: this he doth, to stir up reverence in his hearers towards God, and so have God's children done, Dan. 9. 4. before that holy prophet pours out his prayer unto God for his people, he sets out the Lord with most glorious titles, O Lord God, great and terrible, which keepest covenant and mercy, &c. And Jeremiah praying unto God, spends three or four verses, in setting out God's great power and Majesty, Chap. 32. 17, 18, 19. So Hezekiah in his prayer for the people, calls the Lord, the good God; which no doubt he did, to stir up reverence in his own heart, and in the people, towards God. Whereby we are taught, when we have occasion to mention the name of God, to do it with all reverence, and to use some titles of honor therewithal, to stir up our selves and our hearers, to a gracious awe of heart towards God's majesty. But lamentable is the practice of the world in this behalf, for everywhere the name of God is tossed in men's mouths like a tennisball; some in the midst of their laughter use O God, O Lord, for breathing words: but others spare not to make God's glorious name, the ensign of their rage and fury, in bloody and blasphemous oaths: but void of grace are all such.

For he maketh the sun to rise on the evil; and on the good, and sendeth rain on the just, and on the unjust. Here Christ propounds the property of God in doing good, and showing kindness to his enemies, to prove that by so doing, we shall show our selves to be his children. Wherein first observe, the manner of Christ's speech; he saith not, He hath caused the sun to rise, and hath sent rain, &c. but speaking of the time present, he doth now cause the sun to rise, and sendeth rain; so likewise John 5. 17. My father yet worketh, and I work together with him. In which phrase is expressed a notable work of God's heavenly providence; namely; that after the creation of all things, whereby God gave being unto the creatures, and power and virtue to do the things, for which they were created, he doth by his providence still preserve that being, and so in every particular creature. It is God that gave being to the sun at the beginning, and it is he that ever since continueth the being of the sun, with the light and virtue thereof; & the same is true of all creatures, and of ourselves: for in him we live, moon, and have our being: he is not like a Carpenter who builds a house, and then leaves it, but still he preserves the things he hath created. Herein we may well be compared to a spring or fountain, which causeth the rivers to flowe while it sendeth out waters, but when it is stopped, they are dried up: even so, while God continueth the being and use of creatures, so long they are; but if he with-hold his hand from them, they cease to be, and the use of them continueth no more. Thus it is with us, both in regard of our souls and bodies, with the faculties, powers, and graces thereof; for what hast thou that thou hast not received from him? who beareth up all things by his mighty word.

Now hence we must learn these duties; First, to seek to know him that is daily about us, and preserveth us in soul and in body, from hour to hour. Secondly, to cleave unto God with our hearts, and to set our affections of love; fear, joy, and hope, wholly upon him, because he is the author and continuer of our being, what ever it be. Thirdly, to obey our God in all things; for shall he give being to our bodies & souls, and shall we dispose of them after our pleasures, to offend him, who doth wholly support us, and that continually?

Secondly, here note Christ saith, his sun, not the sun, teaching us, that the sun which shineth in the firmament, is God's sun, not men's; God himself is the sole author and governor thereof, he continueth that being which it hath, and the power and virtue which it showeth forth. And the same thing by proportion, must be understood of all other creatures both in heaven an earth, the moon and stars, all beasts and cattle, yea and we our selves are God's creatures, and he is our creator, our Lord, and governor: Psal. 50. 12. The whole world is mine, and all that is therein. Now hence we must learn two things; First, not to abuse any creature to our lust, as food, raiment, &c. but to use whatsoever we enjoy to God's glory, according to his will. Secondly, to endeavor to be lead by the creatures which we enjoy, to the knowledge of our creator, for they are his: but alas, the practice of the world is otherwise, men suffer themselves by the creatures to be drawn from God: for some make their belly their God; to others, riches and pleasures are their God.

Thirdly, Christ's saying of the Father, that he maketh his sun to arise on the evil and on the good, doth show us that common bounty which God vouchsafeth to his creatures, both good and bad; for the rising and shining of the sun, is an excellent work of God, by which many other blessings are conveyed to the creatures: For first, every thing upon the earth receiveth heat and warmness from it, nothing is hid from the heat thereof Psal. 19. 6. In which regard it may well be called, the universal fire of the whole world. Secondly, the sun serveth notably for the distinction of times, by day and night, weeks, months, quarters, and whole years, whereby we know the term of times from the beginning, and so may do till the ende of the world; in regard whereof, it may well be called, the clock of the whole world. Which things considered, may make us to blush and be confounded in our selves, for that light regard we have had of so excellent a creature, whereby God conuaies so manifold blessings upon the earth; let us therefore learn to bless God for the sun, and to express our thankfulness by all good duties.

And sendeth rain on the just and unjust. Here is noted the second common blessing bestowed of God upon the world; to wit, the falling of the rain upon the ground, both of good and bad. Now here first observe the form of speech used by Christ, saying, God raineth; see Deut. 11. 14. The Lord giveth rain in due season, the first and latter rain. This work is attributed to God, for weighty causes; First, to show that the same God, who ordained in the beginning, that the clouds should water the earth, doth by his own power uphold the continuance of the same blessing unto this day: and indeed, if he should not will the continuance hereof, it would forever cease to rain upon the earth. Secondly, to teach us that God disposeth of the rain that falleth, restraining and enlarging it at his pleasure, either for the blessing, or the punishment of the place whereon it falleth, and that many times without the help of the second causes. Levite. 26. 3, 4. If ye walk in mine ordinances, I will send you rain in due season: and verse 19. But if you will not obey me, I will make your heaven as iron, and your earth as brass. Amos 4. 7. I have withheld the rain from you, and caused it to rain upon one city, and not upon another; one peete was rained upon, and that which was not rained upon, withered.

Here then we learn first, that we ought to pray unto God for his rain of blessing; that is, for fruitful seasons; and also to be thankful unto God for seasonable weather when we receive it, because he sendeth it.

2. This must teach us to obey & serve God, for he hath the clouds in his hands like a spunge, & when he will he presseth out the rain thereof: now, if we obey him, he will cause it to fall upon the earth for a blessing; but if we rebel against him, he will either hold it back, or pour it down upon us for a curse.

3. Seeing God sendeth down the rain, we may gather that no man can certainly tell, by the course of the heavens, the particular season of the weather day by day. If the rain depended wholly upon the celestial bodies, then should it fall alike in all places, that be of like position to the heavens; but that is not so, for God ordereth it according to the state of the people, upon whom it falleth, either for a blessing, or a curse, as we have heard.

4. Hence we may gather, that neither witches by the help of Satan, nor yet Satan himself can cause rain, as many think; for it is God always that raineth. The devil indeed is the prince of the air, and by God's permission he may join himself unto a storm, & make it more terrible and hurtful; as he did in the destruction of Job's cattle & children, by fire from heaven, & by a mighty wind: but yet he cannot make the matter of wind, or of rain, that is proper to God.

5. Doth God rain upon the earth? then we may well consider, why the land is so often plagued with unseasonable rain: it is no doubt for our disobedience, as we have heard, Leu. 26. 19. & the contempt of the word, among other sins, is one main cause of this judgment. Now if we would either remove, or prevent this plague at any time, we must turn unto the Lord, and repent of our sins, for thereto we are called by this judgment, Amos 4. 7. And if we do turn, then will the Lord send a gracious rain upon our land; but if we will not turn, we shall have another rain, the rain of Sodom and Gomortha; for upon the wicked God will rain snares, fire, and brimstone. And this is certain, where God sends his judgments for the contempt of his word, and yet men do not repent, there one judgment is but the fore-runner of a greater, till they be consumed. And since experience teacheth, that after invndations of waters, usually comes plague and pestilence; for the preventing of these Judgments, let us repent.

The last point to be here observed is this; in what terms our Savior Christ expresseth, who be the friends of God, and who be his enemies. His friends, he calleth good and just; his enemies, evil and unjust. Now that we may discern of our estate towards God in this behalf, we must see what a good and just man is.

In every such a one two things are required: First, true faith, whereby a man lays hold on Christ for his righteousness, sanctification, and redemption; and for the obtaining hereof, he must deny himself, and become nothing in himself, that he may be all in Christ. Secondly, true conversion of the whole man unto God, from all sin, so as his heart must be renewed and disposed to please God in all things. And because these things are inward and secret, therefore to make them known, there is further required, that a man carry in his heart a resolute and constant purpose, from time to time, never to sin against God: and this purpose of heart he must testify by a godly and cons •• onable endeavor of life, to please God in all things; for this is the fruit of true faith, and of sound inward conversion: and in regard hereof, were Enoch, Job, David▪ Zechariah, and Elizabeth called just. But he that wants this constant purpose, and a daily endeavor, from a believing & penitent heart to please God in all things, is a wicked person, and as yet God's enemy.

By this, first, we see how many are deceived everywhere, with civil honesty; for if a man live uprightly among his neighbors, and do abstain from murder, adultery, oppression, and such like sins, he is presently counted a good man: such a one indeed may be counted an honest man civilly as Ah • melec • was, but yet this outward honesty makes not a man just and good in the sight of God so as he repute • him for his friend; thereto are required true faith and true repentance, testified by new obedience.

Secondly, here also see, that neither the knowledge of God's word, nor the hearing of it with some gladness, and bringing forth some fruits, no • yet to be able to conceive a prayer for the form thereof; that none of these (I say) no no • all of these, do make a man the friend of God indeed, for all these may be in an evil man, who hath a purpose in his heart, to live in some sin▪ in whose heart as yet there is no true faith, no • sound repentance: without which (as we heard) no man is just in the sight of God, nor accounted for his friend. And therefore we must not content our selves with these things, but labor to be good and just indeed. When affliction shall be •• ll us, or death approach, we would give all the world, if it were in our hands, for good assurance that God were our friend: now then let us labor for true saith and repentance, and testify these by a constant purpose, & a godly endeavor to please God in all things, through the whole course of our lives; and then will the Lord esteem us for his friends.

In these words our Savior Christ propounds a second reason to persuade his Disciples and hearers to love their enemies, and to the end it might take the deeper root in their hearts, he repeats the same again in the next verse, which in effect is the same with this. The words are plain, if we know what Publicans were; Publicans therefore were officers that gathered t • ll and tribute, taxes, and rents, of the Jews, for the Roman Emperom, to whom the Jews were in subjection. Now in the gathering of it, they used much injustice & oppression, for which cause they were hated of the Jews, above all other people, & esteemed most basely of▪ Now (saith Christ) though these Publicans be void of all good conscience, yet they will love their friends, of whom they are loved. And hence Christ reasons thus, If you my hearers do but lo • e them that love you, ye do but as these Publicans do; but you must do more then such ungodly persons do: and therefore you must love your very enemies.

Here first observe, that Christ doth not forbid one friend to love another, for then he should be cōt • ary to himself; but here he condemns carnal love, whereby one man loves another, only because he is loved again, which in effect is nothing else, but for a man to love himself in another. And here to note the true manner of loving our neighbor, this Rule must be remembered, that all the commandments of the second Table, must be practiced in & with the first commandment, touching the love of God: thus father and mother must be honored, in God & for God; & thus one man must love another in God; yea though he be his enemy, because he is God's creature, & bears his image, as well as he himself doth; yea, he is by God commonded to our love. This must be the ground, though for other respects our love may increase towards our brother.

What reward shall ye have? Here Christ would teach us singular wisdom for the ordering of our lives; namely, that we give our selves especially to the doing of such things, as with God have promise of reward: what moved Moses to refuse to be called the son of P • ar ••• daughter, to forsake the pleasures and riches of Egypt, and to choose to suffer affliction with God's people? the word of God is plain, he had respect to the recompense of reward. But this doctrine is not regarded, else how should all places abound so much with idle persons, and such as give themselves wholly to gaming and company keeping, to sports and delight: now what reward can these look for at God's hands, unless it be the wages of sin, which is eternal death? Let us therefore beware of such a course, and learn to abound in good works, which are things good and profitable.

Do not the Publican's even the same? Our Savior Christ's intent in this instance, is to show that his Disciples, and so all professors of the Gospel, must go beyond all other people in duties of love; indeed then whole life should be spent in the practice of this virtue, Ephes. 5. 1. Wal • e, that is, lead the course of your life in love; and the state of the Church is, to dwell in love, 1. John 4. 16. The reason is great, for Christians of all other, receive the greatest measure of love from God, through Jesus Christ, and therefore they must abound in this grace; first •• wards God, and then one towards another: this is the badge of a Christian, and the grace of our religion, and therefore let us show it forth.

Christ's drif • in these words, is further to enforce the duty of love, to the same effect with the former verse. The word translated be friendly, betokens the friendship which was shown in that country in salutations, by embracing; now saith Christ, the very Publican's will kindly embrace their friends, therefore you must do more.

We observed before, three branches of kind usage to be shown towards an enemy; to wit, to speak well of him, to pray for him, & to do him good: now here we may annex a fourth, even friendly salutation. This Christ enjoined to his Disciples, when he sent them to preach, when ye come into an house salute the same: Mat. 10. 12. although it may be, afterward they cursed it, because it was unworthy. And hence we must learn to be kind and courteous in salutation to our professed enemies.

Object. 1. This is to countenance them in their sin, & wrong doing unto us? Ans. In saluting an enemy, we must put a difference between his person and his sin; we must show kindness to his person, but not countenance his sin: nay, when we embrace his person, if occasion be offered, we must disgrace his sin.

Ob. 2. 2. John. 10. If any man bring not this doctrine, bid him not God speed. Ans. John there speaks of such persons as are enemies to God, to his truth, & to his Church, & such indeed we must not embrace: 2. Kin. • . 14. Elisha saith to Iehorā the idolatrous king of Israel, that he would not have looked upon him nor seen him, had it not been for reverence of Jehoshaphat the good king of Judah then present. But private enemies of whom Christ here speaketh, must always be kindly used in salutation. And yet there is a case, wherein this kind salutation may be denied to one that is not a public enemy: to wit, when a superior omitteth it as a part of chastisement and correction upon the inferior. Thus David denied liberty to Absalom to come in his sight for a time, after he had pardoned him for killing Am • on, 2. Sam. 14. 24. but among equals and private men this must be practiced; yea, we must salute kindly though they salute us not again.

Here Christ infers an excellent consequent from the former reasons, wherein he exhorts his Disciples to perfection in all the duties of love. In it observe two parts: a commandment to be perfect; and a pattern thereof in God. For the first, why doth God command that which no man can perform, for who can be perfect? Ans. God gives this and such like commandments for diverse causes: first, in regard of his elect, for to them God's commandments serve as means of obedience, God by his grace enabling them to do that which by command ho requires: for as in the creation God's commandment gave being to the creatures, so is it after a sort in the regeneration, as here, be ye perfect, is a means to make God's children perfect. Secondly, in regard of the wicked, as well to restrain corruption in them, for the peace of his Church, as also to leave them without excuse, seeing the best works they do are short of that which they are bound to perform.

To come to the virtue commanded, which is perfection in duties of love. Perfection in general, is twofold: of the Law, and of the Gospel. Perfection of the law, is when a man loves God and his neighbor, according to the rigor of the law. This is in no man in this life, but this shall be in God's elect in the life to come. Perfection of the Gospel, is that endeavor of obedience which God accepts in Christ, at the hands of his children. This distinction the Apostle maketh, Philip. 3. for first he saith, he hath not attained to perfection, v. 12. meaning, the perfection of the law: and yet after he speaketh of himself and others, as being perfect, v. 15. Let us (saith he) as many as be perfect be thus minded; that is, as many as be perfect according to the Gospel. Thus were Noah, Abraham, Job, Zechariah, and Elizabeth perfect, that is, sincere and upright before God both in heart and life: and this is that perfection which Christ here requireth.

Further, this Evangelical perfectiō hath 2. parts; either of man's nature, or of his actions. The perfection of man's nature is by regeneration; for as in original sin, is both guilt of Adams sin imputed, & corruption inherent, which is the seed of all sin: so in regeneration, which is the renewing of man's corrupt nature, there is an abolishing of corruptiō, & a restoring of grace in every part & sacultie of the soul: for look how far coruptiō spread it self by Adams sin, so far doth grace extend by regeneration. Of this perfection there be three branches; First, an upright judgment in the mind, whereby a man understands and beleeees not only the grounds of religion, but every other doctrine truly grounded in the word, and is ready to receive it, as it is further revealed; this is sincerity in judgment: whereby it is plain, that to hold only the grounds of religion, and for other points, to follow the time, is a great imperfection and want of sincerity. Secondly, a pure and honest heart, whereby a man is free from any purpose to live in sin; and on the contrary is inclined to everything that is good. Thirdly, a good conscience, giving testimony according to the word, & so excusing, that a man may say with Paul, I know nothing by myself: meaning, for which he should condemn himself. And look, where nature is renewed, there these three are never wanting.

Perfections of man's actions, standeth in two things; First, in bewailing his wants and imperfections, known and secret; for it is a degree of perfection, to bewail our imperfection. Secondly, in setting himself from a sincere heart, to obey God in all his commandments, as occasion is offered: Psal. 119. 6. I shall not be confounded, when I have respect to all thy commandments: and this indeed, is the perfection of a Christian: half obedience is nothing; for as James saith, he that fails in one commandment of purpose and custom, is guilty of all, because if like occasion were offered, he would break all the rest.

But it will be said, a man may have both these, and yet want much of perfection. Answer. A thing is said to be perfect two ways; either in parts, when it hath all the parts of perfection, though in weak measure; or in degrees, when it hath a full measure of perfection in every part. A child new borne is a perfect man in regard of his parts, having all the parts and members of a man; but it is not perfect in degree, till every part grow up to his perfection. Now the child of God when he is regenerate, hath all the parts of perfection in soul & body, though in weak measure; but in this life, he is not perfect in degrees, which is that full measure the law requireth. 2. Chron. 15. 17. The heart of Asa is said to be perfect towards God all his days: and yet the high places were not taken away; yea he failed in seeking to the Physician, and not unto God, chap. 16. 12. Asa then had perfection of parts, but to perfection of degrees he attained not in this life, & therefore he failed in these particulars, through the weakness of sanctification, which here is not finished till death.

So then it is plain, there is a perfection in the child of God, though joined with much weakness, even in this life; his nature is perfect being renewed in soul to sound judgment, to an honest heart, and a good conscience: his actions are perfect in God's acceptance through Christ, while he bewails his imperfection, and endeavors sincerely to please God in all things. This is that which Christ enjoins to his Disciples, this we must labor for, if we will resemble our heavenly father, we can get no higher in this life; but let us attain to this, and in the life to come we shall be perfect in degrees, for then our regeneration shall be accomplished.

But herein men fail and come short of their duty; as first, all those that spend their strength and wit to get the things of this world; these men little think of this perfection which the Lord requires in his children; it may be they will hear the word, but yet their hearts are so glued to the earth & earthly things, that they savor not of regeneration, they know not what it means: but if they will be God's children, they must follow Jehoshaphat, 2. Chro. 17. 6. who lift up his heart to the ways of the Lord; for that is the means to come to perfection.

Secondly, those also are reproved, that content themselves with a small measure of knowledge, and do not strive after perfection, as Christ requireth: how can they have a sound judgment, which study not to know the doctrine of the Scripture?

Thirdly, that general want of Christian perfection is here reproved, when men content themselves, to yield respect to the outward duties of the first Table, that concern God's worship, and yet neglect the duties of the second Table, that concern their brethren in general, and pertain to their functions and callings in particular. This is a common fault in Magistrates, Ministers, Parents, Masters, Servants, &c. they will be Christians in the Church, but they neglect to show the power thereof in their callings; but this is a grievous want of sincerity, which makes them far unlike their heavenly father: for he is ever like himself, and therefore look what men profess in God's worship, that must they practice in their callings. A magistrate must be a Christian upon the Bench, as well as in the Church; in the administration of justice, as well as in the Congregation: and so must Ministers, Masters, and all estates. God allows not of their service in the Church, that serve their wicked lusts at home, Ierem. 7. 9, 10. God's sacrifices under the law must be whole and sound, not halt and lame, or maimed; and such should our obedience be under the Gospel, with sincere respect to all God's commandments. It profited Herod little to hear John gladly, and to do many things, so long as he kept his brothers wife; nor Judas to follow Christ, while his heart was upon the bag. Let our practice of religion therefore, show forth the truth of our public profession, and so shall we in some sort resemble our heavenly Father.

I N the former Chapter, the Evangelist hath faithfully recorded three parts of our Savior Christ's Sermon, and here he beginneth the fourth, which reacheth to the nineteenth verse of this Chapter; wherein our Savior Christ goeth, about to reform his hearers of all abuses in doing good works, and he instanceth in these three; Alms deeds, Prayer, and Fasting: not so much commanding them, as giving direction for the right manner of performing them, so as they may be acceptable unto God. From the first verse to the fifth, he entreateth of Alms deeds, propounding two several commandments, touching the manner of giving Alms: The first is in this 1. verse, Take heed that you give not your Alms before men, to be seen of them: which he enforceth by an effectual reason in the words following, or else re shall have no reward of your Father which is in heaven. And then exemplifieth it by a particular example of a corrupt manner of giving Alms, borrowed from the ambitions practice of the Scribes and Pharisees, v. 2. The second commandment touching Alms giving, is in the 3. verse; whereof he renders a reason in the 4. verse.

For the first commandment, Take heed, &c. This may seem to be repugnant to that precept given before, Chap. 1. 16. Let your light so shine before men, that they may see your good works. But here is no contrariety, if we mark well; for in the former chapter we are commanded to do good works before men, that they may see them, and glorify God for the same. Now here we are not forbidden simply to do good works before men, but to do them before men for this ende, to have our praise of men, that we might be glorified for doing them, howsoever it went with God.

Before we come to the Rule, the words are somewhat to be scanned; for whereas we read them thus, Give not your Alms before men, &c. Some ancient Churches, after other copies and translations read them thus, Do not your righteousness or justice before men: which must not seem strange, that in God's book there should be diverse readings; for in former ages, before Printing was invented, the Scriptures of God were conveyed from hand to hand, by means of writing: now they that writ out the copies of Scripture, did now and then mistake some words and letters by negligence, or ignorance, and put one thing for another, whereupon do come these diverse readings: yet we must not think, that the word of God is hereby maimed, or made imperfect, for the true sense of the holy Ghost, remains sound & perfect, though it may be we cannot discern of the right reading. And the sense of Scripture is rather to be judged the word of God, then the words and letters thereof. Now it being here uncertain, whether reading to follow, (for either of them contain a sense convenient to the place) therefore I will exclude neither, but from them both propound this instruction.

That the giving of Alms is Justice; and a part of Righteousness which God requires at our hands. This the Apostle showeth plainly out of the Psalms, 2. Cor. 9. 9. He hath distributed and given to the poor, his righteousness remaineth forever. And in common reason it must be so, for a man is but a Steward over the goods which he possesseth; the poor with whom he liveth, hath title to part thereof, and he must give unto them by God's express commandment: so as unless he give in some sort, he plays the thief, & robs the poor, by keeping back that which is their due.

In regard whereof we must learn: first, to acknowledge that providing of maintenance for the poor, is not a work of freedom or liberty, left to men's choice, whether they will do it or no, but a matter of justice, and the not doing of it is injustice, against the law of God and of nature, which require that the poor should be maintained at home without begging abroad. Secondly, this should move us, to lay aside some portion of our goods to give unto the poor, for the poor have interest into thē: & for this cause we ought to cut off our superfluities in feasting, in attire, in sports and pleasures, that so we may be better enabled to do justice in giving unto the poor, for hereby commonly men are disabled to do this part of justice. Thirdly, this should teach us according to our places, to see those good orders well maintained and set forward, which are provided for the convenient relief and maintenance of the poor: for the neglecting of them is injustice, and a kind of theft against the poor.

Secondly, observe the word translated Alms: it is very pithy, signifying mercy and pity; whence we may learn: first, what it is that makes our giving to the poor to be Alms: it is not the thing given, but the merciful and pitiful heart of the giver, be the thing never so small, as was the poor widows mite: and therefore all our alms must proceed from a pitiful heart. Secondly, it showeth what a one that party must be that is to be relieved, namely, such a one as is to be pitied, not our lusty beggars, but infants, orphans, the lame, blind, weak, maimed, and aged persons.

Thus much for the words: now followeth the commandment it self. Take heed that you give not your Alms before men to be seen of them. This commandment tendeth to this ende, to teach men how to avoid the unlawful manner of giving Alms: for a good thing may be done in an ill manner, and usually men offend this way in their good deeds. Now this commandment prescribes a double circumspection in giving Alms: first, touching the ground: secondly, touching the ende of alms giving. The ground of our Alms must not be the pride of our hearts: this Christ forewarnes us of, if we look it should be good and acceptable in the sight of God. This is a point of great importance, and therefore for the better observing of it, I will here show two points: I. what this pride is: II. why it must be so carefully avoided in our alms deeds. By pride, I mean not outward pride in apparel, but that which is inward in the soul, consisting partly in the mind, and partly in the will and affections, Pride of mind, is a corrupt disposition thereof, whereby a man thinks himself to be better, & more excellent then indeed he is: this was the sin of the Pharisee, who boasted unto God of his own goodness, Luk. 18. 11, 12. And hence it came that the Church of Laodicea gloried in her self, saying, I am rich, and increased in wealth, and lack nothing; when as indeed she was poor, and blind, and miserable, and naked. This conceit is most dangerous, especially in the point of grace, causing many to deceive their own souls, by thinking they have grace when they have none, and overweening that which they have. Pride in will, is an inward affection, whereby a man is not contented with that estate wherein God hath placed him, but desires a better. This befell Adam and Eve, who sought to be like unto God himself; and this taketh hold of most men in every age. Now from these two proceedeth that practice of prìde in man's life, whereby he endeavors to do whatsoever he can for his own praise and glory. This pride is not in some few persons alone, but in every man naturally that comes of Adam, Christ Jesus only excepted. And where it takes place it is so strong, that it will not be crossed: for rather then a man will not have his will in this, he will commit any sin. This caused Absalom to banish his father out of his own kingdom: and Achitophel to hang himself, when his counsel was refused; and some Popes (as histories makes mention) to bequeath their souls unto the devil for the obtaining of the Popedom. And this is that inward corruption which Christ here forbids to be the ground of our Alms deeds.

II. Point. The reasons why this inward pride must be carefully avoided, be these two. First, because whatsoever outward good work the child of God can do by grace, the same may a wicked man do thorough pride; as conceive a prayer, preach the word, and practice the outward duties of repentance, of love, and such like: for pride is a sin that will counterfeit grace, and man cannot discern it, but God only. Secondly, many other sins prevail in the wicked, but pride is the sin that troubleth the children of God, and when other sins die, then will pride revive, yea it will arise out of grace it self: for the child of God will be proud, because he is not proud: therefore Paul ' must be buffeted by the messenger of Satan, least he should be puffed up with abundance of revelations.

Now the way to avoid this dangerous sin stands in two things: first, we must be careful to know the pride of our own heart, for every man hath it in him more or less, and the more we see it, the less it is; but the less we see it, the more it is in us indeed: and though we know nothing by our selves, yet let us suspect our selves hereof, and labor to see it in our hearts: for he that is the most humbled, is not altogether free from this inward pride; Secondly, when we see over pride, we must labor to subdue it; which we shall do; first, by considering the Judgments of God upon this sin: were not our first parents cast out of Paradise when they would needs be as God's, and Herod was eaten up of worms when he took unto himself the glory due unto God; Act. 12. 23. Therefore Peter saith, God resisteth the proud, and giveth grace to the humble. A man that would beg an alms, must not go in proud apparel; and so he that would procure the favor of God, must not come with a proud heart. Secondly, we must search into our selves, and labor to see our own wants and corruptions, as our blindness of mind and ignorance, our unbelief, &c. and the sight of our sins will be a means to humble us: for they that feel no wants in themselves cannot choose but be puffed up. Thirdly, we must meditate upon the death and passion of Christ, which he endured for our redemption; how he sweat water and blood, and suffered the wrath of God both in soul and body for our sins; now how can a man think that Christ endured all this for him, and yet be not cast down with the sight of his own sins, which had a part in the cause of all the curse that caused Christ to cry; My God, my God, why hast thou forsaken me?

The second branch of circumspection in Alms giving here commanded, respects the ende thereof: We must not give Alms to be seen of men, that is, to get praise and fame among men. This caveat Christ gives for weighty cause: for the corruption of man's nature through the instigation of the devil, causeth everyone almost to do all good works for wrong ends: why do many men toil themselves so much in their ordinary callings? is it not partly for honor, partly for pleasure, partly for profit? and do not the most men propound this ende to themselves herein, to maintain their families? But though this be a good and commendable thing, yet neither that, nor the rest are the right ends for which man should labor and travel: the right ende of all, is the glory of God in man's good, or the good of man in God's glory; now when our good works proceed from an humble heart, which sincerely intends the glory of God in man's good, then is the work pleasing unto God. Other ends or beginnings do profane men's labors: and therefore Christ giveth this caveat, to look both to the beginning, and the ende of our Alms deeds.

Thus much of the commandment; the reason of it is this: Or else ye have no reward of your father which is in heaven: so the words are, ye have no reward; and they are very significant, importing thus much: If you do your good works from an humble heart, for God's glory in man's good, then you have a reward laid up for you in heaven; which though it appears not presently, yet it is as sure as if you had it already in possession: but if you do not so, you have no reward laid up for you by your heavenly father.

From this reason in general we may gather, that he which hath grace to do, if it be but one good work (as to give Alms) upon a good ground, and for a good ende, shall never perish, but shall receive eternal life: which may be a notable motive to provoke every man to do good works: as also it proves that the child of God can never perish or finally fall away; for nothing is lost that is laid up with God.

More particularly, first observe that the word reward is not takē properly, but by resemblance, thus; like as a laborer after he hath done his work receiveth his wages; so the child of God having don that which God commandeth him, receiveth a reward. Secondly, it it is said of your father, to signify that this reward is not merited, but is the free gift of a father unto his children. Lastly, Christ saith your Father, speaking to all his hearers, among whom was Judas, whom else-where he calls a devil, and others, whom he knew to be none of God's children, & yet being here a preacher and Minister of Circumcision (as the Apostle speaketh) • e leaveth the secret judgment unto God, & following the judgment of hope and charity, taketh all his hearers, to be the children of God: which is a notable president to all God's Ministers, for Christ here preaching of love, practiseth it; and so ought his servants do. This also condemneth the practice of those, that upon a little falling out will not stick to call others damned wretches, or reprobates; there is no charity in such censures, for love always hopeth the best. 1. Cor. 13.

Here Christ propoundeth by way of prohibition, a particular example of the corrupt manner of Alms-giving, proceeding frō pride of heart & ambition, borrowed frō the practice of the Scribes & Pharisees; & withal he annexeth in the ende of the verse an effectual reason to move men to circumspection about the ground and ende of their Alms deeds.

The Expos. The original is this: Thou shalt not blow a trumpet before thee; so that our translation doth also expound the words of Christ, according to the common rule of Divines; that words of fact, are oftentimes put for words of speech: which being well observed, will clear many places frō false interpretation. Exo. 13. 2. God saith to Moses, sanctify unto me all the first borne: & to Joshua, Make thee sharp knives, and circumcise the sons of Israel, that is, command them to be sanctified, and circumcised. Ier. 1. 10. I have set thee over nations and kingdoms (saith God to Jeremiah) to pluck up, to root out, to destroy, and throw down, to build, and to plant: that is, to preach, and by preaching to pronounce that I the Lord will do these things. John. 4. 1. Christ is said to baptize, that is, (as the next verse imports) he commanded his Disciples to baptize: and, Act. 10. 15. God is said to purify things; that is, he pronounceth things to be pure. As hypocrites do in the Synagogue▪ The word hypocrite, betokeneth one that takes upon him to represent the person of another, as players do, who sometime represent mighty Kings, otherwhiles poor beggars, and to them it properly belongeth. Now by resemblance it is applied to any, that outwardly fain themselves to have that goodness and holiness which they have not: for hypocrisy is nothing el • , but a show of that goodness outwardly, which indeed is not in the heart. Now in this instance is included a second reason of the former commandment touching the manner of Alms-giving, serving to make all Christ's hearers circumspect, both for the ground and ende of their good works: and the reason stands thus: That which hypocrites do, you must not do: but they do their Alms to be praised of men, as is plain in this example: and therefore you are not to give alms to be seen and praised of men.

Out of this example we may learn these Instructions. First, that it is the property of an hypocrite to do good works for false ends; as, to be seen of men, and to be praised of men: for indeed an hypocrite in his heart makes choice not of God, but of men to be the Judges and approouers of his good works. And this is gross hypocrisy, because hereby the honor due to God is taken from him and given to men, for God ought to be the Judge and approouer of all our actions.

Now as Christ lays this sin upon the Scribes and Pharisees, so ought everyone of us to lay it on ourselves, considering our selves as we are by nature out of Christ; for so we make not God, but men the Judges and approouers of our actions: this will hereby appear evidently, for when we do a good thing, and yet thereby incur the dispraise of men, are we not more grieved thereat, then when by sin we offend God himself? which could not be, but that our hearts do more respect the censure of men, then of the Lord. And to clear this point yet further; consider this, that the root of hypocrisy and of Atheism is in our nature, whereby naturally we do these three things, we Love, fear, and trust in men more then in God, and therefore do make men the Judges of our actions. 1. for Love, are we not grieved when we our selves or our friends are dishonored, and on the contrary, when we our selves or our friends are praised, are we not glad and rejoice? but when God is dishonored, who is grieved? or whose heart doth leap for joy, when God is glorified? which argues plainly that our affection of love is more inclined towards our selves and to our friends then unto God. 2. for fear; are not most men more afraid when they offend a mortal man like themselves, then when they offend the everliving God? 3. for trust and confidence in the time of affliction, most men are more comforted if some friend promise them help, then they are by all the promises of God himself in his word. But men will say, that they love and fear, and trust in God above all: This indeed is the ordinary profession of ignorant people; but the truth is, that by nature we refuse God to be our judge and our approouer, and appeal unto men: and therefore we must labor to see and feel and to bewail this hypocrisy, and to be endued with the contrary grace whereby we may simply and sincerely seek to be approved of God in all our actions.

Secondly, in this example note one evident cause of the disorder which was among the Jews in respect of their poor: for they begged in the high ways, in the streets of the cities, and gates of the Temple, flat against God's commandment, who would not have such a beggar in Israel: other occasions there were of this abuse; but one principal cause is here noted; namely, that private persons were permitted to give their private alms unto the poor with their own hands in public places. This was a great disorder, and the cause of many beggars: for private men could not discern the particular wants of all that begged so; and therefore God had otherwise provided for them in the Old Testament, as he shown before. And in the New Testament there were chosen faithful men called Dea • ons in every congregation, who were to look-unto their poor, to collect for them, and to distribute to everyone according to their necessity. It is not unlawful for a private man to give Alms in public place if need require: but where the poor are no otherwise provided for, then by such private relief, it is a great disorder: like as it is in a family, where the children and servants know not where and when to have their dinners: for the poor are God's children in his family, and ought to be provided for in better sort then by such private relief: and therefore where good order is wanting for provision for the poor, it ought in conscience to be begun, and where it is begun, men must carefully maintain and continue the same.

Thirdly, in this example of a corrupt manner of Alms-giving, see the concurrence of sundry sins. First, here is noted hypocrisy, which were enough to condemn a man; but yet with this there goes ambition, and with both, an open contempt and breach of good order in providing for the poor: which shows evidently that no sin goes alone, but ordinarily hath his companions: for sins are so infolded one in another, that he which commits one, is not free from any other: this may plainly be shown by many examples. In Adams sin there was the breach of the whole law in every commandment, either directly or by consequence: for he shown evident want of love to God, in believing Satan more then God; therein he chose Satan for his God; he worshipped Satan, and took God's name in vain; he shown also evident want of brotherly love, for hereby he became a murderer not only of himself, but of all his posterity: and thus do sins concurie in every wicked action, in which regard it may be said with James, that he which faileth in one commandment, is guilty of all: which must admonish us to make conscience of every sin: for we cannot live in any one, but we must needs run into many other.

Verily I say unto you, they have their reward. These words contain the reason of the former prohibition, wherein we may see the vanity of this giving of Alms: for the praise of men is all their reward; they have none with God, as we shown in the former verse.

These words contain Christ's second commandment touching the manner of Alms-giving, with the reason thereof. The commandment is in the third verse, and it beareth this sense; that if the left hand could understand, yet it should not know what our right hand gave; and therefore much more must we conceal the same from men. Yet here Christ forbids not all giving of Alms in open place, or in the sight of men, but his meaning is to restrain the ambition of the heart after the praise of men: the giver must not intend or desire that men should see him give Alms, that they might praise him: but his heart must simply and sincerely seek to approve it self unto God. This will appear to be the right meaning of our Savior Christ, by comparing this verse with the first: for here Christ reneweth the commandment there given, and forbiddeth the corrupt desire of the heart after vain glory in the giving of alms.

Now for our better▪ understanding of this commandment, first, we will show what is here forbidden; and secondly what is commanded. Here are two things forbidden; first, all desire or intention of men's beholding of us, when we give our Alms: secondly, all respect and intent to please our selves in Alms-giving: for the left hand must not know what the right hand giveth: The thing here commanded is this, that he which gives▪ Alms, must do it simply intending and desiring only to please God, and to approve his work unto God without all by-respects of men's praise or approbation.

Here then first is condemned the doctrine of the Church of Rome, which teacheth men to do good works, with opinion of meriting life everlasting thereby at the hands of God; for that is far more then to do them for this ende to get praise of men, which yet is here forbidden; and therefore the other must needs be abominable.

Secondly, seeing in our well-doing we must simply intend to approve our selves unto God, it shall not be amiss here to show, how we may so do our good works that God may approve thereof. Hereunto four things are required; faith, love, humility, and sincerity or simplicity. For the first, in every good work there must be a twofold faith: Justifying faith; and a general faith. Justifying faith, whereby the person doing the work must be reconciled to God, and stand before God a true member of Christ: for of this it is said, without faith it it is impossible to please God. And Christ saith, every brāch that beareth not friute in me, the father taketh a way: and without me ye can do nothing: where it is plain, that whosoever would do a work acceptable to God, must first be in Christ: and the reason is evident; for first the person working must be acceptable to God, before his work can be approved: but no man's person is approved of God, before he be in Christ; and therefore justifying faith whereby we are united unto Christ is chiefly necessary. By general faith I mean that, whereby a man believes that the work he doth is pleasing unto God. Hereof Paul saith, Whatsoever is not of faith, is sin. A work may be good in it self, and yet sinful in the doer, if he want this general faith. Now unto this are two things required: first, a word of God commanding the work, and prescribing the manner of doing it: secondly, a promise of blessing upon the doing of it: for every good work hath his promise, both of the things of this life, and of a better: these things must be known and believed: upon these grounds we must pray▪ give Alms, and do every good work, and so shall they be approved of God. Now by this double faith required in every good work, we see, how those that are bound to practice good works, (as everyone is more or less) ought to labor to be acquainted with the word of God, that they may do their works in faith: for else though the work be good, it may be sin in them because it is not of faith; which is the miserable state of ignorant persons, who through want of faith, cannot do good works in a good manner.

The second thing required, in the doing of a good work, is love; love (I say) joined with faith; for faith worketh by love: Gal. 5. 9. indeed faith doth some things of it self; as apprehend, receive, and apply Christ and his righteousness to the believer, which is the proper work of faith. But other things it doth by the help of another: and so faith bringeth forth the works of mercy, and performeth the duties of the first and second table; not properly by it self, but by the help of love: and therefore here I say, that in every good work is required that love whereby faith worketh. Now the kinds of love, required in well-doing are two: first the love of God in Christ, for as we know God in Christ, so must we love him: secondly, the love of our brethren, yea of our enemies: for howsoever in our understanding these two may be distinguished, yet in practice they must never be severed: but must always go hand in hand, to move us to do the works of mercy, and all the duties of our calling; as Paul saith of himself and the rest of the Apostles, The love of God constraineth us to preach the Gospel,