Commentary on the Gospels and Acts
Verse 33. Thou shalt not for swear thyself. ]
An oath is, 〈 in non-Latin alphabet 〉 , a hedge which a man may not break. It must not be 〈◊〉 without necessity. Hence the Hebrew 〈 in non-Latin alphabet 〉 Nishbang is a passive, and 〈◊〉 to be sworn, rather then to swear. For if the doubt or 〈◊〉 may be asloiled, or ended by Verily, or Truly, or such naked 〈◊〉 , we are, by the example of our Savior, to forbear an oath. But having sworn, though to his 〈◊〉 , a man must not change, Psal 15. 4. upon pain of a curse, yea a book full of 〈◊〉 , 〈◊〉 . 5. 3 4. It is not for men to play with oaths, as children do with nuts: to slip them at pleasure, as monkies do their collars: to snap them asunder, as Samson did his cords. It was an impious and blasphemous speech of him that 〈◊〉 , My tongue hath 〈◊〉 , but my mind is unsworn. And who can but detest that abominable doctrine of the 〈◊〉 of old, and their heirs the Jesuits alate,
God will be a swift witness against perjured persons, Mal. 3. as those that villainously abuse his Majesty, making him an acceslary, yea a partner in their sin, thinking him like themselves, and therefore calling him to justify their untruths. Had Shimei peace, that brake 〈◊〉 oath to Solomon? Or 〈◊〉 , that kept not touch with the King of Babylon? Or Ananias and Sapphira, that but uttered an untruth, swore it not? God punisheth perjury with destruction, men, with disgrace, saith a fragment of the twelve Tables in Rome. The Egyptians and 〈◊〉 punished it with death. So did Philip Earl of Flanders, and others. But where men have not done it, God hath hanged up such with his own hands, as it were, as our Earl Godwin: Rodolphus Duke of Suevia that rebelled against his master Henry Emperor of Germany, to whom he had sworn allegiance: Ladeslaus King of 〈◊〉 , at the great battle of Varna, where the raging Turk (provoked by his perjury) appealed to Christ: Michael Paleologus Emperor of Constantinople, who for his perjury, and other his foul and faithless dealings, lieth obscurely shrouded in the sheet 〈◊〉 defame, saith the History. Richard Long, soldier at Calais, deposing falsely against William Smith, Curate of Calais, shortly after, upon a displeasure of his wife, desperately drowned himself. And within the memory of man, Feb. 11. 1575. Anne 〈◊〉 forswore herself at a shop in Woodstreet, London, and praying God she might sink where she stood, if she had not paid for the wares she took, fell down speechless, and with an horrible stink died soon after. Thus God hangeth up evil-doers in gibbets, as it were, that others may hear and fear, and do no more so.
But shalt perform unto the Lord thine oaths.]
As David, I have 〈◊〉 , and I will perform, &c. Psal. 119. 106. And yet David was not always as good as his oath, as in the case of 〈◊〉 , &c. Nor did 〈◊〉 of a long time perform his vow, 〈◊〉 . 28 21 though once (at least) admonished, Gen. 31. 13. till he was 〈◊〉 arrouse, by the 〈◊〉 of the Shechemites, and 〈◊〉 own 〈◊〉 danger, to go up to Bethel, and do as he had promised. The font in baptism is Beersheba, the well of an oath, there we 〈◊〉 swear ourselves to God, which S. Peter calleth the stipulation of a good conscience. This oath we renew, when we come to the other Sacrament: and often besides, when the Lord 〈◊〉 siege to us by some disease or other distress, what promises and protestations make we, as Pharaoh and those votaries, Psal. 78? But sciapato il morbo, fraudato il Dio, as the Italian Proverb hath it: the disease or danger once over, God is defrauded of his due. See it in those, Jer. 34. who forfeited their fidelity, though they had cut the calf in twain, and passed thorough the parts thereof (a most solemn way of sealing up Covenants) and are sorely threatened for it, that God would in like sort cut them in twain, and destroy them, which was the import of that Ceremony.
Verse 34. Swear not at all. ]
Not at all by the creatures (which the Pharisees held no fault) nor yet by the name of God in common talk, lightly, rashly and 〈◊〉 ; for such vain oaths the land mourneth. Oaths (alas) are now become very interjections of speech to the Vulgar, and phrases of gallantry to the braver. He that cannot swear with a grace, wanteth his tropes and his figures, befitting a Gentleman. Not to speak of those civilified complements of Faith: and Troth (which are counted light matters) Who hears not how ordinarily and openly ruffianly oaths and abhorred blasphemies are darted up with hellish mouths, against God, and our Savior, whom they can swear all over, and seldom name, but in an oath? 〈◊〉 can these pray, Hallowed be that Name, that they so daily dishallow? Some cannot utter a sentence without an oath, yea, a fearful one, an oath of sound, if enraged especially; O the tragedies, the blusters, the terrible thunder-cracks ot fierce and furious language, interlaced with oaths, enough to make the very stones crack under them! Yea to such an height and habitual practice hereof are some grown, that they swear and foam out a great deal of filth, and perceive it not. Had these men such distemper of body, as that their excrements came from them, when they knew not of it, it would trouble them. So it would, I dare say, did they believe the holy Scriptures, threatening so many woes to them, yea, telling them of a large roll, ten yards long, and five yards broad, full of curses against the swearer, yea, resting upon 〈◊〉 house, where he thinks 〈◊〉 most secure; Brimstone is scattered 〈◊〉 the house of 〈◊◊〉 , saith Job, as ready to take fire, if God but lighten upon it. They walk, as it 〈◊〉 , upon a 〈◊〉 of gunpowder: and it may be just in God they 〈◊〉 be blown up, when their hearts are full of hell, and their mouths 〈◊〉 big with hellish blasphemies. Surely 〈◊〉 damnation 〈◊◊〉 : 〈◊〉 hath vowed he will not 〈◊〉 them 〈◊〉 , 〈◊〉 these 〈◊〉 shall 〈◊〉 enter into his rest. And for 〈◊〉 , those that 〈◊〉 but any ingenuity, abhor and shun their company. The very Turks have the Christians blaspheming of Christ in 〈◊〉 , and will punish then prisoners sorely, when as through impatience or 〈◊〉 they burst out into them. Yea the 〈◊〉 , as their conversion is much hindered by the 〈◊〉 or the 〈◊〉 (who 〈◊〉 oftener then swear) so in 〈◊〉 speculations of the causes of the strange 〈◊〉 of the affairs of the world, they assign the reason of the Turks prevailing so against the Christians, to be, their oaths and blasphemies, which wound the ears of the very heavens. They can tell that swearing is one of those sins, for the which God hath a controversy with a land. And I can tell what a great Divine hath observed, that the stones in the wall of Aphek shall sooner turn executioners, then a blasphemous Aramite shall scape 〈◊〉 . So much doth a jealous God hate to be robbed of his glory, or wronged in his Name, even by ignorant Pagans (how much more by 〈◊〉 Christians?) whose tongues might seem no slander. Those that abuse earthly Princes in their name and titles, are imprisoned, banished, or hanged as traitors. And shall these go altogether unpunished? Hell gapes for such miscreants, &c.
Neither by heaven]
As the Manichees and Pharisees did, and held it no sin. But God only is the proper object of an oath, Isa 65. 16. Ier. 12. 6. The name of the creature (say some) may be inferred, the attestation referred to God alone. But they say better, that tell us, that the form of an oath is not at all to be indirect or oblique, in the name of the creature. Albeit I 〈◊◊〉 , but he that 〈◊〉 by 〈◊〉 , sweareth by him that dwelleth in heaven, &c. And forasmuch as God clotheth himself with the creatures, Psal. 104. 〈◊◊〉 fit for us to spit upon the 〈◊〉 royal robes, especially when they are upon his back? But forasmuch as we must shun, 〈◊〉 be shy of the very show and shadow of sin, they do best and safest, that abstain from all oaths of this nature; They do very ill that swear by this light, bread, hand, fire (which they absurdly call God's Angel) by S. Anne, S. George, by our Lady, &c. by the parts of Christ, which they substitute in the room of God. The barbarous soldiers would not break his bones, but these miscreants with their carrion mouths rent and tear (O cause of tears!) his heart, hands, head, feet, and all his members asunder. Let all such consider, that, as light a matter as they make of it, this swearing by the creature, is a forsaking of God, Jer. 5. 7. a provocation little less then unpardonable. ib. an exposing God's honor to the spoil of the creatures, which was the Heathens sin, Rom. 1. 23. An abasing themselves below 〈◊◊〉 creatures, for men verily swear by the greater, Heb. 6, 16. And the viler the thing is they swear by, the greater is the oath, because they ascribe thereto omniscience, power to punish, justice, &c. Besides a heavy doom of unavoidable destruction denounced against such. They that speak in favor of this sin, allege, 1 Cor. 15. 31. But that is not an oath, but an obtestation, q. d. My sorrows and sufferings for Christ would testify, if they could speak, that I die daily. And that, Cant. 3. 5. where Christ seemeth to swear by the roes and hinds of the field. But that is not an oath neither, but an adjuration. For he chargeth them not to trouble his Church. Or if they do, the roes and hinds shall testify against them, because they do, what those would not, had they reason as they have. In like sort Moses attesteth heaven and earth, Deut. 32. 1. and so doth God himself, Isa. 1. 2. And for those phrases, As Pharaoh liveth, As thy soul liveth, &c. they are rather earnest vouchings of things, then oaths. And yet that phrase of gallantry now so common, As true as I live, is judged to be no better then an oath by the creature, Numb. 14. 21. with Psal. 95. 11. And we may not swear in 〈◊〉 , 〈◊〉 in judgment, Ier. 4. 2.
For it is God's throne.]
We must not conceive that God is commensurable by a place, as if he were partly here and partly there, but he is everywhere all-present. The heavens have a large place, yet 〈◊〉 they one part here, and another there, but the Lord is totally present wheresoever present. Heaven therefore is said to be his throne, and he said to inhabit it, Isa. 66 1. not as if he were confined to it, as Aristotle and those Atheists in Job conceited it, but because there he is pleased to manifest the most glorious and 〈◊〉 signs of his presence; and there in a special manner he is enjoyed and worshipped by the crowned 〈◊〉 and glorious Angels, &c. Here we see but as in a 〈◊〉 obscurely, his toe, train, back-parts, footstool. No man can 〈◊〉 more and live: 〈◊〉 man need see more here, that he may live forever. But there we shall see as we are seen, know as we are known, see him face to face. Oh how should this fire up our dull hearts, with all earnestness and intention of endeared affection, to long, lust, pant, faint after the beatifical vision! How should we daily lift up our hearts and hands to God in the heavens, that he would 〈◊〉 from heaven and save us: send his 〈◊〉 , and 〈◊〉 deliverance 〈◊〉 of Zion: yea, that himself would 〈◊〉 the heavens and come down, and fetch us home upon the clouds of 〈◊〉 , as himself ascended; that when we awake we may be full of his image; and as we have born the image of the earthly, so we may bear the image of the heavenly? S t Paul, after he had once seen God in 〈◊〉 throne, being wrapped up into the third heaven; (like the bird of paradise) he never left groaning out, Cupio dissolvi, I desire to be dissolved and to be with Christ, which is far far the better. And Pareus a little afore his death uttered this Swan-like Song,
Verse 35. Nor by the earth, for it is his footstool ]
A fault so common among this people, that S. James 〈◊〉 cause to warn the believing Jews of it to whom he wrote. They had taken up such a custom of swearing by the creatures, that after conversion they could not easily leave it, it is a poor plea to say, I have gotten a custom of swearing, and must 〈◊〉 be born with. For who is it but the devil 〈◊〉 saith to such, as the Jews to Pilate, Do as thou hast ever done? The Cretans when they wished worst to any one, they wished that he might take delight in an evil 〈◊〉 . Break off 〈◊〉 this ili use by repentance: and though you cannot suddenly turn the stream, yet 〈◊〉 against it, bite in thine oaths, and with bitterness 〈◊〉 them: swear to God, as David did, thou wilt swear no more, and by degrees outgrow this ill custom.
For it is his footstool]
And should be ours. For he hath put all things under our feet, Psal. 8 6. He saith not, under our hands, but under our feet, that we might trample upon them in a holy contempt, as the Church is said to tread upon the Moon; and the way of the righteous is said to be on high, to depart from hell below. It is a wonder, surely, that treading upon these minerals, gold, silver, precious stones, &c. (which are but the guts and garbage of the earth,) we should so admire them. God hath hid them in the bowels of the earth, and in those parts that are farthest off from the Church. Where they grow, little else grows that is ought; no more doth grace in an earthly 〈◊〉 . But to return from whence we are 〈◊〉 ; Earth is God's footstool. How ought we then to walk 〈◊〉 , that we provoke not the eyes of his glory. There is an honor due even to the footstools of Princes, when they are in the throne especially. 〈◊〉 , 〈◊〉 thou in the fear of the Lord all day long (saith 〈◊〉 ) walk in the sense of his presence, and light of his countenance. He is not very far from any one of us, saith the Apostle, not so far as the bark from the tree, or the flesh from the bones. This one God and father of all, is not only above all, and from his throne beholdeth all that's done here below, but also through all, and in you all, Ephes. 4. 6. Therefore no corner can secret us, no cranny of the heart can escape his eye: Al things are (for the outside) naked, and (for the inside) open, dissected, quartered, and as it were, cleft thorough the back-bone (as the word signifieth) before the eyes of him with whom we deal.
Neither by Jerusalem, for it is the City of the great King]
The place of his rest, the seat of his Empire, and they the people of his praise, and of his purchase. Glorious things are spoken of thee, thou City of God. There was the adoption, and the glory, the 〈◊〉 and the giving of the Law, the service of God and the promises, &c. Constantinople was acknowledged by Tamerlane to be, for her situation, an Imperial City, and such as was made to command the world: Strasbourg in Germany, is called by some, compendium Orbis, an abridgment of the world. But Jerusalem, by a better Author, is styled Princesse of Provinces, the joy of the whole earth, the pleasant land, &c. It must needs be pleasant, where God himself 〈◊◊〉 . But how is the faithful City become a harlot? It was full of judgment, righteousness 〈◊〉 in it, but now murderers. Her silver is become dross, her wine mixed with 〈◊〉 . Bethel is become Bethaven, and Jerusalem turned into Ierushkaker. It fell again into the power of the Turks and Infidels, Anns 1234. (after that the most warlike soldiers of Europe, had there, as it were, one common sepulcher, but an eternal monument of 〈◊〉 misguided valor) and so remaineth still, a poor ruinous City, governed by one of the Turks Sanzacks and for nothing now more famous then for the sepulcher of our Savior, again repaired and much visited by the Christians, and not unreverenced by the Turks themselves. There are not to be found there at this time 100. households of Jews, and yet there are ten or more Churches of Christians there.
Of the great King]
The Jews much admired the greatness of Herod, and especially of the Romans, whose tributaries they were at this time. Our Savior mindeth them of a greater then these, One that is great, greater, greatest, greatness itself. Nebuchadnezzar styleth himself the great King, and brags of his Babel. The rich miser thinks himself no small thing, because of his counerey of Corn. Ahasuerus taketh state upon him, because he reigned from India to Ethiopia. Darius his flatterers held it meet, that no man should ask a petition of any God or man, for thirty days, save of him. Diocletian would needs be worshipped as a God, and was the first that held forth his feet to be kissed, after 〈◊〉 . Amurath the third, Emperor of the Turks, styled himself God of the earth, Governor of the whole world, the Messenger of God, and faithful servant of the great Prophet. And the great Cham of Tartary, is called by the simple vulgar, The shadow of spirits, and son of the immortal God: And by himself he is reputed to be the Monarch of the whole world. For which cause every day (if all be true that is reported of him) as soon as he hath 〈◊〉 , he caused his 〈◊〉 to be sounded, by that sign giving 〈◊〉 to other 〈◊〉 and Princes to go to dinner. These be the 〈◊〉 of the earth, and think no mean things of themselves. But compare them with the Great King here mentioned, and what 〈◊〉 of all their supposed greatness? All Nations 〈◊◊〉 are but as the dust of the balance, or drop of a bucket. 〈◊◊〉 tuistius guttae particula? saith a Father: If all Nations are to God but as the drop of a bucket, oh what a small pittance must thou needs be, how great soever, of that little drop? And as he is great, so he looketh to be praised and served according to his excellent greatn sse. We should, if it were possible, fill up that vast distance and disproportion, that is betwixt him and us, by the greatness of our praises, and sincerity, at least, of our services, in presenting him with the best. 〈◊◊〉 a great King, saith God, and he stands upon his seniority: Offer it now to thy Prince, will he accept thy refuse braid-stuff, &c. It is, verily, a most sweet meditation of S t Bernard: whensoever we come before God in any duty, we should conceive ourselves to be entering into the court of Heaven, wherein the King of Kings sitteth in a stately throne, 〈◊〉 with an host of glorious Angels, and crowned Saints. With how great humility therefore, reverence and godly fear, ought a poor worm, crawling out of his hole, a vile frog, creepng out of his mud, draw nigh to such a Majesty? The Seraphims clap their wings on their faces when they stand before God, Isa. 6. as men are wont to do their hands, when the lightning flasheth in their faces: The nearer any man draws to God, the more rottenness he findeth in his bones. Abraham is dust and ashes, Job abhorreth himself in dust and ashes, Isaiah, cries, Woe is me, for I am 〈◊〉 : Peter, Depart from me, I am a sinful man. All these had right 〈◊〉 of God's greatness, and this is that that is required so oft in Scripture under the term of magnifying God; when we get him into our hearts in his own likeness, and enlarge his room there; when we take him into our thoughts under the notion of a great King, when we get so far, as to conceive of him above all creatures, far above all the glory that can be found in earthly 〈◊〉 and Potentates. Think of God, as one not to be thought of, and when you have thought your 〈◊〉 , as 〈◊〉 affirmeth concerning Socrates described by Plato, and desireth of his Readers concerning Lucius Crassus, that they would imagine far greater things of them, then they find written: so assure yourselves, your highest apprehensions of God fall infinitely short of his incomparable and incomprehensible greatness. And if he could add, If any think me overlavish in their commendation, it is because he never heard them, or cannot judge of them: How much more may we 〈◊〉 the same of this blessed and only Potentate, the King of Kings, and Lord of Lord's; Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see; to whom be honor and power everlasting. 〈◊〉 .
Verse 36. Neither shalt thou swear by thy head ]
That is, by thy 〈◊〉 , (which is the life of our lives) say some: by thy life, say others, which is a sweet blessing; for a living dog is better men a d ad Lyon: yea though full of crosses, yet why is living man sorrowful? q d. it is a mercy, that amidst all his crosses, he 〈◊〉 yet alive. 〈◊〉 is yet alive, I have enough, saith Jacob. They told 〈◊〉 of his honor, he speaks of his life. Life is better then honor, and is not therefore to be laid to pawn upon every light occasion, as they that to often use, As I live, and As true as I live: whereof something before.
Because thou 〈◊〉 not make one hair, &c.]
God is great in great things, saith S t Augustine, and not little in the smallest. What less then an hair, yet in making a hair white or black God's power appeareth. The devil can as little create a hair of the head, as he 〈◊〉 of old a louse in the land of Egypt. There are miracles 〈◊〉 in man's body to fill a volume. It is the Image of God, and a little world, an epitome of the visible world, as his soul is of the invisible. The Idea or example of the great world, which was in God from all eternity, is as it were briefly and summarily expressed by God in man. Hence Man is called every creature, Go preach the Gospel to every creature, Mark. 16. 15. as if there were none to him, none besides him. A Philosopher could say, There is nothing great in earth, besides man. And an Orator, The greatest thing in the least room, is a good soul in a man's body. Man, saith the Poet, is the master-piece of the wisest Workman: he is, saith the 〈◊〉 , the fairest piece of the chiefest Architect, the very miracle of daring nature, saith Trismegist. Galen, a profane Physician, after he had described the nature and parts of man's body, was forced to sing a hymn to that God that he knew not. And S t Augustine complaineth, that men can admire the height of the hills, the 〈◊〉 of the waves, the compass of the ocean, and the circumvolution of the stars, and yet not once mark nor admire the power and goodness of God, shining in their own souls and bodies, as in a mirror. Fearfully and wonderfully am I made, saith David, yea and curiously wrought in the lowest parts of the earth; that is, in my mothers womb. Psal. 139. 13, 14, 15. A council was called in Heaven when man was to be formed, Let us make man, Gen. 1. 26. And were not the birth of a child so common, should it fall out but once in an age, people would run together to see it, as to a miracle. Pliny wondereth at the Gnat, so small a creature, yet making so great a buzz ng: and so 〈◊〉 at the 〈◊〉 . He also 〈◊〉 mention of one, that spent 58 years in searching out the nature of the 〈◊〉 , and could not in all that space attain to the full of it. What a shame is it for us, not to see God in every creature, in ourselves especially, and every the least part of us? There is not a hair upon our heads white or black, but hath God for the maker, and God for the Master too. Let those that pride themselves in their hair, think what a heavy account 〈◊〉 made to God for that sin. Long hair in women is a token of modesty. But modesty grows short in men, as their hair grows long, saith one. And 〈◊〉 speaking of the 〈◊〉 and crisped youths of his time, 〈◊〉 us, that they had more care of their locks then of their limbs, and had rather the common-wealth should be disturbed, then their frizzled tresses disheveled. Pompey was taxed for this neat nicety, Unico digitulo caput scalpit. And of Helen, too curious of her hair at her mothers funeral, the Poet bringeth in one that saith, 〈 in non-Latin alphabet 〉 . This is old Helen still; no changeling in all this space. The holy women of old, durst not adorn themselves with plaited or broided hair, as S t Peter testifieth, but trusted in God, and decked themselves with a meek and quiet spirit. And doth not nature itself teach us, saith S t Paul, that it is a shame to a man, to 〈◊〉 long hair? It is objected, That the Apostle intends such 〈◊〉 , as is as long as women's. But it is answered, That Homer 〈◊〉 the same word of 〈◊〉 Greeks, calling them 〈 in non-Latin alphabet 〉 , and 〈◊〉 they did not wear 〈◊〉 hair long as women's. But as it is a shame to 〈◊〉 it, so it is a sin to swear by it, whether long or short, white or black. 〈◊〉 helps it, to say, The matter is but small we swear by. For, first it is a forsaking of God, and count you that a small matter? Compare Jer. 5. 7. with Jer. 2. 12, 13. 〈◊〉 , The more 〈◊〉 and vile the thing is a man 〈◊〉 by, the greater is the oath, 〈◊〉 he ascribeth that to a vile creature, which is proper to God only, so. to know the heart, to be a discerner of secrets, and an a venger of falsehood. And if a man may 〈◊〉 swear by his hairs, much 〈◊〉 by his faith and troth, that are much more precious: and to 〈◊〉 by them so oft and ordinary, what doth it argue, but that we are low brought and hardly 〈◊〉 ? 〈◊〉 who but a bankrupt will lay the 〈◊◊〉 in his house to 〈◊〉 for 〈◊◊〉 ? 〈◊〉 , they are not ours to pledge: for 〈◊〉 have plighted 〈◊〉 already to God. Lastly, He that pawneth them so oft, will easily forfeit them at length, as the pitcher 〈◊〉 not so often to the well, but at last it comes broken home. A man 〈◊〉 soon swear away his faith and troth: and it is marvel if he that oft sweareth, doth not too oft forswear, and so forfeit all. Swear not therefore at all in this sort. These petty oaths (as they count them) are great faults, and to be refused in our talk, as poison in our meat. The dishonor of them redounds to God, though he be not named in them. But of 〈◊〉 see more Verse 35.
Verse 37. But let your communication be, Yea, Yea, Nay, Nay. ]
That is, as S t Basil interpreteth it, Yea in speech, and Yea in 〈◊〉 , Nay in speech, and Nay in heart: Or thus, let your common communication be plain, true and sincere, that your bare word may be taken, without any further asseveration. Not but that asseverations may be lawfully used, as Verily, Truly, Indeed, &c, Sed, parciùs ista tamen, not frequently or slightly, but advisedly and seriously, as our Savior. If thou be a creditable person, and 〈◊〉 made faith of thy fidelity, with Quod dixi, dixi, thy word will be taken. Or if it will not, that credit is dear bought, that is got by sin. Christ must be obeyed, though no man will believe us. But a good man's oath is needless, a bad man's, bootless: for he that feareth not an oath, neither will he scruple a lie, but credit will follow honesty: Whiles therefore the communication is ours (as Christ here 〈◊〉 ) that is, in our own power, and of our own accord, let 〈◊〉 yea be yea, and nay, nay: and let it appear that ordinarily and in common conversation, our word is as 〈◊〉 to be taken as our oath. But when, for the glory of God, and clearing of the truth, an oath is required of us, then it is not our communication, but another's. And in this case, for the manifestation or confirmation of a needful but doubtful truth, an oath may be safely and boldly taken, for an end of controversies, and satisfaction of neighbors, Heb. 6. 16. yea we may lay it up among our best services, and expect a blessing upon it (if rightly taken according to Jer. 4. 2.) as well as upon hearing or reading, because it is an ordinance of God, Deut. 10. 20, Isa 65. 16 &c. Some of the Ancients, I 〈◊〉 , as Jerome, Theophylact, 〈◊〉 , were in the error, that the Lord did only permit swearing in the Old Testament (as he did divorcement that he approved 〈◊〉 ,) 〈◊〉 that in this text our Savior did quite take it away. But Christ came not to destroy the Law, but to fulfill it. God's holy 〈◊〉 is still to be 〈◊〉 , by taking a 〈◊〉 oath, upon just 〈◊〉 , 〈◊〉 . when 〈◊〉 the Magistrate imposeth it, or when some 〈◊◊〉 will 〈◊◊〉 a 〈◊〉 truth without an oath, and we cannot 〈◊〉 demonstrate it. Thus Jacob sware to Laban, Boaz to 〈◊〉 , Jonathan to David. And if it be lawful in private betwixt two or more to admit God as a Judge, why may he not as well be called as a witness? provided ever, that this be done 〈◊〉 and 〈◊〉 , using it not as food, but as physic, to help 〈◊◊〉 in 〈◊〉 . Our 〈◊〉 Henry 6. was never heard to swear an 〈◊〉 ; 〈◊〉 greatest 〈◊〉 being, Forsooth, Forsooth, Verily, Verily. I myself have used (saith Latimer ) in mine earnest matters, to say 〈◊〉 by S t Mary; which indeed is naught.
For whatsoever is more, cometh of evil]
This is, of the devil. That which S t Matthew calleth the wicked one, chap. 13. 38. (the self-same word with that in this text) S t Mark calleth Satan, and S t Luke, the 〈◊〉 . Now can any good come out of such a Nazareth? Swearing is the devils drivel, and swearers the devils drudges, acted and agitated by that 〈◊◊〉 : And though they be not 〈◊〉 drunk 〈◊〉 they 〈◊〉 , yet are they not their own men. For 〈◊〉 ye not, saith that great Apostle, that his servants ye are to whom ye obey? His work 〈◊〉 do (as those Jews did in the Gospel) and his wages they shall receive, for they fall hereby into hypocrisy, as some copies have it, I am. 5. 12. whiles they daily pray, But deliver us from that evil one, and yet entertain him by this sin. Or rather, as other copies and our Translation have it, they fall into condemnation. And at the last day, when the master of the harvest shall gather out of his kingdom all such botches and scandals, he will say to the reapers, Gather ye first the tares, and bind them in bundles (swearers with swearers, drunkards with drunkards, &c. sinners of a kind with their fellow-sinners) and cast them into the fire, there shall be weeping and gnashing of teeth. Good therefore is the counsel of S. James. Above all things, my brethren, swear not, Whatever ye do, look to that: 'tis a 〈◊〉 sin, and that which maketh the tongue to become, not a City, not a Country, but a world of iniquity, I am. 36 It is the devils hook without a bait, as having neither profit nor pleasure (many times) to draw to it; and that's no small aggravation. The 〈◊〉 fell without a tempter, and are therefore left without a Savior. Other sinners usually kill not till provoked, steal not till 〈◊〉 , whore not till enticed. But what hath God done to these monsti 〈◊〉 men, that they should thus fly in his face, chop (as much as they may,) his heart in 〈◊〉 , and upon 〈◊〉 small occasion shoot such chain-shot, as if they would make the windows of 〈◊〉 to shake and totter? 〈◊〉 Naboth was said to have blasphemed, Jezebel proclaimed a fast. When our Savior was accused of that sin, the High Priest rent his garments. When Rabshakeh had 〈◊〉 it indeed, Hezekiah fell to his prayers, and humbled himself before God. Did these do thus for others, and wilt not thou do as much for thyself? God hath against thee, and is coming out armed with plagues and power. Oh meet him, upon the way, with entreaties of peace, as Abigail did David, as Jacob did Esau: quench his flames with floods of tears. Learn of Shimei (when he 〈◊〉 reproached David, and knew himself obnoxious) to be with God with the first, as he was with the King, 2 Sam. 19. 18, 19, 20. and as Joseph's brethren supplicated him for grace, whom they had 〈◊〉 and misused, Gen. 50. 17. do you the like. This do, or you are undone forever. This do and do it seriously, and God must either forswear himself, or forgive thee thy swearing, if thou forgo it.
Verse 38. Ye have heard that it hath been said, An eye for an eye, &c.]
This law of like for like (which also was in use among the ancient Romans ) the Scribes and Pharisees had abused and detorted from its proper sense of public Justice, to private revenge: teaching the people to render evil for evil, to pay their enemies in their own coin, and to give them as good as they brought. This is a dictate of corrupt nature, and her chief Secretary Aristotle proclaimeth it. To be avenged of our enemies is held better in point of honor, then to be reconciled unto them. Flesh and blood 〈◊〉 that it is matter of good metal to be quick of touch, as forward in returning as others are in offering wrong. For if a man find his enemy, will he let him go well away? said Saul. This is quite against the principles of nature and common policy. To turn again, and revenge, is counted courage; which yet the word of God calleth cowardliness, disgrace, and loss of victory. It is not manlinesse, but foolishness, Eccles. 7. 9. It's brutishness; Anger a dog, and he'l fly in your face: touch an Ass, and 〈◊〉 kick and winch. Its baseness, so to be led by our passions, as to be able to bear nothing, as Simeon and Levi, brethren in iniquity, that in their anger slew a man, and in their selfwill digged down a wall. Their father Jacob, heard that Dinah was defiled, and held his peace; he rained in his passions, by setting God before them: and so that divine Proverb was made good in him: He that is slow to anger is better then the mighty; and he that ruleth his spirit (as Jacob ) then he that taketh a City (as his sons.) It is a godly man's part, at sometimes, and in some places, to be deaf and dumb, as if he understood not, or as men in whose mouths are no reproof. Which as David could skill of at sometimes, Psal, 38 14. and in his carriage towards Shimei, so at other times (when the flesh prevailed) he could not, Psal. 39. 2, 3. and in his expedition against Nabal. But Peter must put up his sword, if he mean to be Christ's Disciple. And Christians must not so much as grudge one against another, unless they will be condemned: for behold, the Judge standeth before the door, as ready to right us. As if we retaliate we leave him nothing to do, unless it be to turn his wrath from our enemy, on whom we have been avenged already, upon ourselves, for our sin of self-revenge. We use to say, if the Magistrate be not present, we may offend another, to defend ourselves: but if the Magistrate be present, there is no excuse. Now here the Judge standeth before the door, and crieth out unto us with a loud voice: Dearly beloved, avenge not yourselves, but rather keep the Kings peace, and 〈◊〉 give place to wrath; that is, to the wrath of God ready to seize upon thine adversary, if thou prevent it not by an over-hasty revenge of the wrongs offered thee. For it is Written, Vengeance is mine, mine office and royalty. Is it safe to invade his part? to justle the chief Justice out of his seat? 〈◊〉 is it fit that the same party should be both Accuser and Judge? Pope in his own cause? depose the Magistrate? at least appeal from God to himself, as if he would not sufficiently do his office? Shall not God avenge his own, that cry night and day unto him, though he bear long with them? I tell you that he will avenge them speedily, saith our Savior, I will repay it, saith the Lord: but upon this condition, that we wait his leisure, and praeoccupate not his executions, saith S. Augustine. Joseph accused by his lewd mistrisse, either pleads not, or is not 〈◊〉 . He knew that though he suffered for a season, God would find a time to clear his innocence, and he was not deceived. Moses complained not, but was silent, when wronged by Aaron and Miriam: God therefore struck in for him, and struck Miriam with leprosy: Aaron escaped by his 〈◊〉 . God is their champion that strive not for themselves. I seek not mine own glory, but there is one that seeketh it, saith Christ. He, when he was 〈◊〉 , reviled not again; when he suffered, 〈◊〉 threatened not, but committed himself to him that judgeth righteously, and giveth to every transgression and trespass a just recompense of reward. S. Paul could not have wished worse to Alexander the copper-smith, then the Lord reward him aeccording to his works. This was not (saith an ancient Author) a cursing or a reviling of him, but a praediction, befitting an Apostle, that revenged not himself, but gave place to wrath, and delivered up his enemy to God, as David did his adversaries, as Simon Peter did Simon Magus, and the Primitive Church did Julian the Apostate. And surely it is a fearful thing, when the Saints shall say to God, concerning those that malign or molest them, as David sometimes said to Solomon, Thou knowest what Joab and Shimei did unto me: 〈◊〉 therefore according to thy wisdom, and let not their hoar heads go down to the grave in peace. If any hurt God's zealous witnesses, there goeth a fire out of their mouths to devour them, as the fire from heaven did the first and 〈◊〉 Captain sent for Elisha: better anger all the witches in the world then such, because God is for them. Little thought the Gibeonites, in David's time, that the Lord had so taken to heart their wrongs, that for their sakes all Israel should suffer. Even when we think not of it, is the righteous Judge avenging our unrighteous 〈◊〉 .
Verse 39. But I say unto you, that ye resist not evil. ]
For here to resist, is to be overcome, saith S. Paul, Rom. 12. 21. And in a matter of strife or disagreement, he hath the worst that 〈◊〉 it, saith S. Basil. Yea Aristotle himself he yieldeth, that of the twain it is better to suffer the greatest wrong, then to do the least. And it was a heavy challenge and charge upon 〈◊〉 carnal Corinthians, that had strife, divisions, and law-suits amongst them; Why do ye not rather take wrong? why do ye not suffer yourselves to 〈◊〉 defrauded? Nay, you 〈◊〉 wrong, and defraud, and that your brethren. 〈◊〉 be not deceived, saith he, to wit, with vain hope of impunity, for God is the avenger of all such, as like the angry Be, care not to 〈◊〉 another, though it be to the loss of their own lives. Besides that, in resisting evil, we give place to the devil, whom if by patience and forbearance we could resist, he would sly from us. We wrestle not against flesh and blood (as we think we do, when we conflict with men 〈◊〉 ourselves, that have done us injury) but against 〈◊〉 and powers, &c. q. d. whiles we are basie in breaking those darts, that men shoot from afar against us; we are oppressed by the devil nearer-hand us, Ephes. 4. 26. Here by the way, Magistrates must be admonished to take heed how they aggravate punishment upon a malefactor, out of private 〈◊〉 : Parents also and Masters, how they correct in a rage and fury. For although they be public persons, yet to give correction in a 〈◊〉 mood, is to 〈◊〉 their heart, by way of revenge, it is a degree of resisting evil. The tyrant saith, 〈 in non-Latin alphabet 〉 , it is in my power to do it; the good Governor saith, 〈 in non-Latin alphabet 〉 , it concerneth me to do it, in point of duty, quoth a Philosopher.
But whosoever shall smite thee on the right cheek]
Socrates a Heathen, when 〈◊〉 had received a box on the ear, answered, What an ill thing is it, that men cannot fore- 〈◊〉 when they should put on a helmet, before they go abroad? And when he was 〈◊〉 by another, If an Ass should kick me, said he, should I spurn him again? 〈◊〉 we have 〈◊〉 , that 〈◊〉 to be 〈◊〉 , lest they should seem to be Anabaptists, in taking two blows for one, will give two blows for one, yea for none, sometimes; it is but a word and a blow with them, as it was with Cain, Lamech, 〈◊〉 , who said, The days of mourning for my father are at hand, then I will 〈◊〉 my brother Jacob. In which words he either threateneth his 〈◊〉 (as Luther thinketh) for blessing his brother, q. d. I will be the death of my brother, and so cause my father to 〈◊〉 : Or else he threateneth his brother (as most Interpreters sense it) after his fathers head is once laid, without any respect at all to his mother, whom he not so much as mentioneth. He took no great care, how she would take it: and his deferring till his fathers death, was more out of fear of a curse, then conscience of a duty. There are that read the words by way of a wish, Let the days of mourning for my father draw nigh, &c. And then it is a double 〈◊〉 . Sure we are, that as concerning his brother, he comforted himself, purposing to kill him. He threatened him, saith the Septuagint, q. d. I will sit upon his skirts, and be even with him. The nature of ungodly men is vindictive, and rejoicing in other men's 〈◊〉 , (which is the devils disease) especially if provoked by any injury or indignity, as smiting on the cheek: But God will 〈◊〉 them on the cheek bone so hard, as that he will break the teeth of the ungodly; smite them in the hinder parts, where we use to whip froward children, and so put them to a perpetual reproach. Neither only will he smite upon their loins, but thorough them, yea he will crack their crowns, cleave their 〈◊〉 , wound their hairy scalps, be their locks 〈◊〉 so bushy, their looks never so 〈◊〉 and terrible, that count it courage to turn again, and revenge, which every Turk and Heathen, nay every bull and boar can do. The Lamb of God gave his cheeks to the smiters, so did 〈◊〉 the meek, Job the just, and Paul the patient; yet not so patient, but he could set forth his privilege, when he was to be scourged, and clear his innocence 〈◊〉 meekness of wisdom: and so may we; yea, we may safely decline a likely danger, in some cases especially, as our Savior did.
Verse 40. And if any man sue thee at the Law, and take away thy coat ]
Rather remit of thy right, and sit down by the loss, then suffer the trouble of a vexatious law-suit: Quiet is to be sought above 〈◊〉 : therefore Isaac removed his dwelling so oft, when the spiteful Philistines strove with him about the wells he had 〈◊〉 . Not but that we may take the benefit of the Law, and crave the help of the Magistrate, for preventing or punishing of wrong 〈◊◊〉 : as Paul sent to the chief Captain, and appealed to 〈◊〉 . But this must be done, neither with a vindictive, nor a 〈◊〉 mind, as the manner is. Therefore after Who made 〈◊〉 Judge? our Savionr presently addeth, Take heed of covetousness. He that complaineth of another to the Magistrate, must 1. Love his enemies. 2. Prosecute, with continual respect, to God's glory and the public gnod. 3. Use the benefit of the law with charity and mercy, without cruelty and extremity. 4. Use it as an utmost 〈◊〉 , when it cannot otherwise be; lest strangers be filled with thy wealth, and thy labors be in the house of a Lawyer, and thou mourn at last (with Solomon's fool) when thine estate is consumed upon him: there being but few such as Servius Sulpitius, of whom Tully reports, that he was not more a Lawyer then a Justicer, referring all things to moderation and equity, and not stirring up suits, but composing them.
Verse 41. And whosoever shall compel thee to go a mile, ]
Under color of the Magistrates authority, which he abuseth; rather then by resisting thou shouldest revenge thyself, go with him two miles, yea as far as the shoes of the preparation of the Gospel of peace can carry thee. In the course of a man's life many wrongs are to be put up, which whoso cannot frame to, let him make up his pack, and be gone out of the world: for here's no being for him. Many pills are to be swallowed down whole, which, if we should chew them, would stick in our teeth, and prove very bitter. Patience is of cont nuall use to us at every turn: its as bread or salt, which we cannot make one good meal without. Its a cloak, to keep off all storms; a helmet, to bear off all blows; a paring-knife, that cuts the cross less and less, till it comes to nothing. As there be two kinds of Antidotes against poison, viz. hot and cold: so against tribulation and temptation, prayer and patience; the one, hot; the other, cold; the one, quenching; the other, quickening, Dan. 6. 20. The King cried unto Daniel with a lamentable voice, verl. 21. Then Daniel talked with the King, &c. with a voice not distressed, as that of the King was; for as by faith he stopped the mouths of the lions: so by patience he possessed his own soul, l. uk. 21. 19. he became master of himself; which is the only true man-hood. So patience had her perfect work in Joseph: therefore he became, as S t James hath it, perfect and entire, wanting nothing. Julius Caesar beholding the picture of 〈◊〉 in Hercules Temple at Gades, lamented that he had done no worthy exploit at those years, wherein 〈◊〉 had conquered the whole world. Joseph at thirty shown more true virtue, valor, piety, patience, purity, policy, knowledge of secrets, skill in government, &c. then either of them. Giles of Brussels, a Dutch -Martyr, when the Friers at any time did miscall him, he ever held his peace at such private injuries, insomuch that those blasphemers would say abroad, That he had a dumb devil in him. And Cassianus reporteth, that when a Christian was held captive of infidels, and 〈◊〉 with divers pains, and ignominious taunts, being demanded by way of scorn; Tell us what miracle thy Christ hath 〈◊〉 ? he answered, He hath done what you see, that I am not moved at all the cruelties and contumelies you cast upon me. Godly people can bear wrongs best of any: and although corrupt nature in them bustles eftsoons and bestir itself, yet they soon club it down, they reason themselves patient, as David, and pray down their distempers, as Paul. And albeit, with those two sons of thunder, they could find in their hearts to call for fire from heaven upon their adversaries, yet they'll do nothing without leave. As they came to Christ, and said, Wilt thou that we command fire from heaven? &c. which when Christ disliked and denied, they were soon satisfied. We must take up our crosses, and when God bids us yoke, he is the wisest man that yields his neck most willingly. Our Savior gave Judas his mouth to be kissed, when he came to betray him, leaving us a pattern of like equanimity and patience.
Verse 42. Give to him that asketh thee. ]
Yet with discretion, and choice of a sit object. Which having met with, be not weary of well-doing; for in due season ye shall reap, if ye faint not. Giving is compared to sowing, which, in good ground, is usually with increase. Therefore a worthy Minister, upon occasion, asking his wife, whether there were any money in the house, she answered, that she knew but of one three-pence; well (saith he) we must go sow, that is, give something to the poor, knowing that to be the way of bringing in, Prov. 11. 24, 25. Deut. 15. 10. The mercy of God crowns our beneficence with the blessing of store. Happy was the Sareptan that she was no niggard of her last handful. The more we give, the more we have: it increaseth in the giving, as the loaves in our Savior's hands did. Never did a charitable act go away without the retribution of a blessing. How improvident therefore are we, that will not offer a Sacrifice of alms, when God sets up an altar before us? It were an excellent course, surely, if Christians now, as they of old at Corinth, would 〈◊〉 up weekly a part of their gettings for pious and charitable uses; and that men would abound in this work of the Lord, as knowing that their labor is not in vain in the Lord (I speak of them that are able, for we may not stretch beyond our staple, and so spoil all.) We read of a Bishop of Lincoln, that never thought he had that thing, that he did not give. And of one Bishop of Rome (though that's a rare thing) that was so liberal to the poor, that when he was asked by certain Ambassadors, whether he had any hunting-dogs to show them, he answered, Yes. And bringing them to a great sort of poor people, whom he daily relieved at his table, These are the dogs (saith he) wherewith I hunt after heaven. Bishop Hooper also, had his board of beggars. Twice I was (saith M. Fox ) in his house in Worcester: where in his common-hall, I saw a table spread with good store of meat, and 〈◊〉 full of beggars and poor folk. And this was his daily custom. And when they were served and catechised, then he himself sat down to dinner, and not before. Queen Anne Bullin carried ever about her a certain little purse, out of which she was wont daily to scatter some alms to the needy: thinking no day well spent, wherein some man had not fared the better by some benefit at her hands. The Savoy, Bride-well, and another Hospital, founded by King Edward the sixth, upon a Sermon of B. Ridleys, do speak and testify both 〈◊〉 tender heart, and his bountiful hand. Bonfinius relateth of Stephen King of Hungary (and the same thing is reported of Oswald King of England ) that his right-hand rotted not for a long time after he was dead. And well it might be so (saith he) that that hand should be kept from corruption, that never suffered any to beg, to hunger, to lie in captivity, or any other misery. But these, alas, are the last and worst days, wherein love is waxen cold: Men's hearts are frozen, and their hands withered up. A great deal of mouthmercy there is, as in S. James his time, Go thy ways and be fed, clothed, warmed: but with what? with a mess of words, a suit of words, a fire of words: these are good cheap: but a little handful were better then a great many such mouth-fuls. We may now a days wait for some good Samaritan to come and prove himself a neighbor: And after all complain, There is no mercy in the land. Merciful men are taken away, the liberal man faileth from among the children of men. Elias lacketh his 〈◊〉 of Sarepta, and Elisha the Shunamite. Paul cannot find the Purpurisse, nor Peter the Currier. Abraham we have not, and Job we find not. Captain Cornelius is a black-swan in this generation, that gave to him that asked, and from him that would borrow of him, turned not away, &c.
And from him that would borrow of thee, turn not away.]
Some are ashamed to beg and take alms, who yet, being 〈◊〉 with great necessity, could be glad to borrow. And a 〈◊〉 kindness it might be, to lend them a bigger sum, then to give them a lesser. Here therefore a good man is merciful and 〈◊〉 , he will lend, looking for nothing again: not looking that a poor neighbor should earn it out, or do as much for him 〈◊〉 other way. Nay, we ought not in this case so to look for our own again, as that that be the chief thing we aim at, but to obey Christ, and to do a poor man a pleasure. And what if the wicked borroweth, and payeth not again: let not others fare the worse for their fault. The godly make great conscience of paying that they owe, as the son of the Prophets that was so sorry for the 〈◊〉 of the axe, Alas, master, it was but borrowed. And Elisha 〈◊〉 the widow first pay her debts with her oil, and then live of the 〈◊〉 . Now from such borrowers turn not away: plead not excuse, 〈◊〉 not 〈◊〉 when it is in thy hand to help them presently. He 〈◊〉 hideth his 〈◊〉 (in this case) shall have many a curse. Not 〈◊〉 do good (in this kind) is to do hurt; not to save a life, or 〈◊〉 a poor man's declining estate, is to destroy it. Carnal 〈◊〉 will here stand up and plead, as Nabal did, Shall I take my 〈◊〉 and my fl sh, that I have provided for my shearers, and give it 〈◊〉 strangers? So, 〈◊〉 I take my money or my means, which I have provided for my children, and give it or lend it to such and such? Here then you must silence your reason and exalt your faith. Consider how great an honor it is to be Almoner to the King of heaven; that by 〈◊〉 out upon such, you lay hold upon eternal life; that the Apostle, 2 Cor. 8. 2. setteth 〈◊〉 liberality by a word 〈◊〉 signifieth simplicity, in opposition to that crafty wiliness, that is in the covetous, to defend themselves from the danger (as they think) of liberality: that, the liberal man deviseth 〈◊〉 things, and by liberal things he shall stand: When a man would think he should fall rather, he takes a right 〈◊〉 to stand and thrive: He lays up for himself a sure foundation.
Verse 43. Thou shalt love thy neighbor, and hate thine 〈◊〉 . ]
This later they drew, as an inference from the former, 〈◊〉 the rule of contraries. But Logic being the rule of reason, 〈◊〉 now is corrupt, is itself in some respect corrupt also. Sure we are, be it what Logic it will, it is but carnal Divinity. Suitable it is to 〈◊〉 nature, but so much the more suspicious. The Pharisees taught 〈◊〉 , and were applauded. The Papists also little better (for the 〈◊〉 are fled and hid in the Papists, as one saith the ancient 〈◊〉 are in the Monks) they teach, that in two cases only we 〈◊〉 bound to help our enemies, in the case of extremity, and of 〈◊〉 . For other things, to love them, to pray for them, or do them good in other cases, it's but a counsel our Savior gives, and 〈◊〉 commandment. If men can do it, its well; but if they cannot, 〈◊〉 not required. Thus say they, But what saith Christ the Lawmaker, and so the truest Interpreter thereof?
Verse 44. But I say unto you, Love your enemies ]
A hard task, 〈◊〉 must needs say, but hard or not hard, it must be done, be it never 〈◊〉 contrary to our foul nature, and former practice: The spirit 〈◊〉 is in us lusteth after envy, but the Scripture teacheth better 〈◊〉 . And what are those? To go no further then the present 〈◊〉 ; 1. Love your enemies, for the inside, be tenderly affected 〈◊〉 them, as heartily wishing their good every way; being glad of their welfare, and grieved when it falls out otherwise: Thus David was a sorrowful man when his enemies were in affliction, and put on sackcloth. 2. Seal up our love to them by all good expressions; which are here referred to these three heads. 1. Bless them, that is, speak kindly to them and of them, let them 〈◊〉 your good word. 2. Do good, that is, be ready to help them and 〈◊〉 them, at all assays. 3. Pray for them, that God would pardon their sins, and turn their hearts. This is our Savior's precept, and this was his practice. He melted over Jerusalem (the 〈◊〉 house of his Saints and himself) and was grieved at the hardness of their hearts. Next (for words) he called Judas, Friend, not devil; and prayed, Father, forgive them. And (for deeds) he not only not called for fire from heaven, or legions of Angels against them; but did them all good for bodies and souls; for he healed Malchus ear, washed Judas his feet, &c. like that good Samaritan, he was at pains and cost with them, instructing them with patience, and proving if at any time he might pull them out of the snare of the devil, by whom they were taken alive at his pleasure: Which also he did. For he converted the thief on the cross (who at first had reviled him,) and graciously received those three thousand souls that had embrued their villanous hands in his innocent blood, Acts 2. Thus our Savior, full of grace and truth. And of his fullness (of redundancy, of his over-measure) we 〈◊〉 all received, and grace for grace, as the child receiveth from 〈◊〉 father limb for limb, part for part, &c. He is the father 〈◊〉 eternity, and all his children, in all ages of the Church, have 〈◊〉 him (somewhat) in this sweet property. Abraham 〈◊〉 his nephew Lot, that had dealt so discourteously 〈◊〉 him. 〈◊〉 〈◊〉 the wrong done him by Abimelech and his servants, and forgiveth and feasteth them. Absalom inviteth 〈◊〉 to a 〈◊〉 , and Alexander, Philotus, to kill them thereat: but 〈◊〉 I 〈◊〉 doth it, to show there was no grudge, or purpose of 〈◊〉 Jacob was faithful to Laban, who changed his wages 〈◊◊〉 times and ever for 〈◊〉 worse. Joseph entertained his 〈◊◊〉 at his house. And whereas their guilty hearts 〈◊〉 them, that he 〈◊〉 himself upon them thereby, he feasted them 〈◊〉 purpose to be reconciled unto them: As the Romans had 〈◊〉 〈 in non-Latin alphabet 〉 , to the which were invited none but kinfolks to 〈◊〉 love, and to 〈◊〉 reconciliation, if there had been any breach. 〈◊〉 to 〈◊〉 forward. Moses stands up in the gap for them that 〈◊〉 so 〈◊◊〉 him. 〈◊〉 marcheth all night, and fighteth 〈◊〉 day for the 〈◊〉 that had deceived him. Samuel 〈◊〉 (and God forbid he should do otherwise) for an ungrateful people, that had rejected him. David put on sackcloth, he wept and 〈◊〉 , when his enemies were afflicted; he spared Saul's life, and 〈◊〉 Shimei's, when Abishais fingers even itched to be 〈◊〉 〈◊〉 their heads. 〈◊〉 set bread and water before the 〈◊〉 that came to 〈◊〉 him: and provided a table for them, that had provided a grave for him. The Disciples were 〈◊〉 of the salvation of the 〈◊〉 that had accused them, at the same time, to our Savior, Mat. 15. 12. S t Stephen prays beartily for his 〈◊〉 , and prevailed (as S. Austin thinketh) for Paul's conversion: And being reviled ( 〈◊〉 he) we 〈◊〉 , being defamed 〈◊〉 pray. Do my Lord of Canterbury a shrewd turn, und then 〈◊〉 may be sure to have him your friend while he liveth: This 〈◊〉 grown to a common proverb concerning Archbishop 〈◊〉 . And Lawrence 〈◊〉 the Martyr, being sent to prison by 〈◊〉 Gardner, Bishop of Winchester (who 〈◊〉 , Carry away this 〈◊〉 , &c. ) praised God for a place of rest and quiet, 〈◊〉 to pray for the Bishops conversion.
Verse 45. That 〈◊〉 may be the children of your father ]
That ye may appear to be, and well approve yourselves to be the sons of God without rebuke amidst a perverse and crooked nation: Whilest 〈◊〉 resemble him, not in outward lineaments only, as an image doth man, but in nature and disposition, as a child doth his father. Now God to make known his power and patience, endureth with much 〈◊〉 -suffering the vessels of wrath, fitted to destruction: such 〈◊〉 devils, as march up and down the earth with heart and hands, 〈◊〉 full as hell with all manner of mischief, lewdness and rebellion. 〈◊〉 doth he 〈◊〉 with them only, but gives them the Gospel 〈◊〉 call them to repentance, and strives with them by his Spirit, 〈◊〉 they desperately resist, yea despite, hardening their hearts 〈◊〉 the nether millstone, 〈◊〉 to be reformed, hating to be 〈◊〉 ; till at length they 〈◊〉 all passive power also, of escaping the 〈◊◊〉 hell, 〈◊〉 is a conformity to the very devils. This his dealing with rebels and reprobates. Neither so only; but, 〈◊〉 he might make known the riches of his glory on the vessels 〈◊◊〉 , which he had before prepared to glory; He loved his 〈◊〉 not 〈◊◊〉 , nay 〈◊〉 ; and effectually called them, 〈◊〉 only not deserving, but not so much as 〈◊〉 it. For when 〈◊〉 were 〈◊〉 , we were reconciled to God by the death of his 〈◊〉 . God so loved the world, the wicked and wayward world, 〈◊◊〉 sent his only be gotten Son, &c. Now, Qui 〈◊◊〉 immisit spiritum, promisit 〈◊〉 , quid 〈◊〉 tibi 〈◊〉 est? He that 〈◊〉 thee his son, imparted unto thene of his 〈◊〉 , promised thee his favor, What will he deny thee? how shall 〈◊◊〉 with his Son give thee all things also? Rom. 8 Oh let his 〈◊〉 be our pattern, his 〈◊〉 our precedent, to love and 〈◊〉 kindness to our greatest enemies. So shall we force a 〈◊〉 , if not from the mouths, yet, at least, the consciences of all, 〈◊〉 the worst, that we are born of God, and do love him better 〈◊〉 ourselves, when to please him, we can so much cross ourselves 〈◊〉 the practice of this most difficult duty.
For he maketh his sun to arise on the evil]
A sweet mercy, 〈◊〉 not prized, because ordinary: as Manna was counted a light 〈◊〉 , because lightly come by. But should we be left in 〈◊◊〉 , as were the Egyptians, for three days together, so that 〈◊〉 man stirred off the stool he sat on, this common benefit would 〈◊〉 better set by. The sun, is (as it were) a 〈◊〉 whereinto the 〈◊〉 gathered the light, which, till then, was scattered in the whole 〈◊〉 of the heavens. This David beheld with admiration, Psal. 8. 〈◊〉 with adoration, as those Idolaters that worshipped 〈◊〉 Queen of heaven (not so Job, Chap. 31. 26.) Truly (saith Solomon) the light is sweet, and a pleasant thing it is for the eyes to behold the sun: and S. Chrysostom wondereth at this, that whereas all 〈◊〉 naturally ascendeth, God hath turned the beams of the Sun 〈◊〉 the earth, made the light thereof to stream downwards. It is 〈◊〉 our sakes and service doubtless: whence also the Sun hath 〈◊〉 name in the Hebrew tongue (Shemesh) a servant, as being the servant general of man-kind; whiles he shines indifferently 〈◊〉 the evil and the good, and to both imparteth light and heat.
And his rain to fall]
Not only upon flowers and fruit- 〈◊〉 , but also upon the briars and brambles of the wilderness. 〈◊〉 bottles of rain, the clouds, are vessels (saith one) as thin as the liquor which is contained in them: there they hang and 〈◊〉 though weighty with their burden: but how they are upheld, 〈◊〉 why they fall here and now, we know not, and wonder. This 〈◊〉 know (and may well wonder) that God maketh his Sun to shine, and his rain to fall on the evil and unjust also. What so great 〈◊〉 is it then, if we light up our candle to such, or let down our 〈◊〉 that they may drink? This is our Savior's inference here. The dew, we 〈◊〉 , falleth as well upon the days-eye, and thistle, as upon the rose and violet.
On the just, and on the unjust]
Those whom S. Matthew 〈◊〉 unjust, S. Luke calleth 〈◊〉 . Ingratitude is an 〈◊〉 degree of injustice. God is content we have the benefit of his creatures and comforts, so he may have the praise of them. This is 〈◊〉 the rent he looks for, and this he stands upon; he indents with 〈◊〉 for it, Psal. 50. 15. and God's servants, knowing how he expects and accepts it, do usually oblige themselves to it, as that which pleaseth him better then an ox that hath horns and hoofs: And they have been careful to return it, as the solid bodies that reflect the heat they receive from the Sun-beams, upon the Sun again. But most men are like the Moon, which the fuller it is of light, the 〈◊〉 it gets off the Sun from whom it receiveth light: Like springs of water, that are coldest, when the Sun shineth hottest upon them: Like the Thracian flint, that burns with water, is 〈◊〉 with oil: or the dead sea, that swalloweth the silver streams of 〈◊〉 〈◊〉 , and yet grows thereby neither greater nor sweeter. Do ye thus requite the Lord, O ye foolish people and unwise? Do ye thus rob him of his praise, and so run away with his rent? Is this the best return we make him for his 〈◊〉 〈◊◊〉 and miraculous deliverances? Out upon our unthankfulness and unrighteous dealing! that can devour God's blessings as beasts do their prey; swallow them as. swine their 〈◊〉 ; bury them as the barren earth the seed; use them as homely as Rachel did her fathers gods; yea abuse them to his dishonor; as if he had hired us to be wicked; and fight against him with his own weapons, as Jehu did against 〈◊〉 with his own men, as David against Goliath with his own sword, as Benhadad against Ahab with that life that he had given him. This injurious usage at the hands of the sons of men, was that, that caused God to make a world, and unmake it again, to promise them 120 years respite, 〈◊〉 to repent him, so that he cut them short 20 years of the 〈◊〉 number; yea to perform the promised 〈◊〉 , and to repent 〈◊〉 of it when he hath done, as Divid did of the kindness he had 〈◊〉 unworthy Nabal. Will not God take his own from such, 〈◊〉 be gone, Hos. 3. 9? turn their glory into 〈◊〉 , Hos 4. 7? 〈◊〉 their blessings, Mal. 2 2? 〈◊〉 them after he hath done them good, losh. 24. 20? 〈◊〉 them to serve their enemies in the want of all things, that would not serve so good a Master in the 〈◊〉 of all things, Deut. 28. 47? What 〈◊〉 a Prince do, 〈◊〉 take a sword from a rebel? what should a mother do, but 〈◊〉 away the meat from the child, that 〈◊〉 it? And what 〈◊〉 the 〈◊〉 and just Lord do 〈◊〉 , then 〈◊〉 off the meat from the months, and take away his corn and his wine, his wool and his 〈◊〉 from such as not only not own him to it, but go after other 〈◊〉 hearts with it, paying their rents to a wrong 〈◊〉 ? Thus he dealt by his 〈◊〉 vineyard, Isa. 5. 5. by the unprofitable servant, 〈◊〉 . 25 28. by the foolish 〈◊〉 (for as the Chronicler speaketh of 〈◊〉 Thomas Moore, I know not whether to call them, 〈◊〉 wise-men, or wise foolish men ) that imprisoned the truth in 〈◊〉 , and made not the best of that little light they had: God not only made fools of them, but dilivered them up to a reprobate sense, and only for their unthankfullnes, which is robbing God of his 〈◊〉 . O therefore what will become of us, that so 〈◊◊〉 to his daily dishonor, our health, wealth, wit, prosperity, plenty, peace, friends, means, marriage, day, might, all comforts and creatures, our times, our talents, yea the very Scriptures, the Gospel of truth, the rich offers of grace, and our golden opportunities? Is not 〈◊◊〉 ned by many into a 〈◊〉 formality, and policy? our ancient fervor and forwardness, into a general 〈◊〉 and unzealousnesse? And (besides the love of many waxen cold) doth not iniquity abound in every quarter and corner of the land? which therefore even groaneth under 〈◊〉 burden, and longeth for a vomit to spew us 〈◊〉 , as the most unthankful and unworthy people that ever God's Sun shone upon, and God's rain fell upon (the Sun of Christ's Gospel especially, and the rain of his grace) so fair and so long together? If there be any 〈◊〉 sin in the world, it is ingratitude, said that 〈◊〉 Q. Elizabeth in a 〈◊〉 to Henry 4. King of France. The very Heathens judged it to be the epitome of a levil: Call me unthankful, saith one, you call me all that naught is. Lycurgus would make no law against it, because he thought no man would fall so far below reason, as not thankfully to acknowledge a benefit. Thus nature itself abhors ingratitude; which therefore carrieth so much the more detestation, as it is more odious even to them that have blotted out the image of God. Some vices are such as nature smileth upon, though frowned at by divine Justice: Not so this. Where fore have ye rewarded evil for good? Gen. 44. 4.
Verse 46. For if ye love them that love you, what reward have you? ]
The Greek and Latin word (say the Rhemists) signifieth very wages or hire due for work; and so presupposeth a meritorious deed. But what will they say to S. Luke, who calleth that 〈 in non-Latin alphabet 〉 , or grace, which S. Matthew here called 〈 in non-Latin alphabet 〉 , a reward? It is a reward, but of mere grace (see Rom. 4) that God will give to them that love their enemies. If thine enemy be hungry, feed him, &c. For thou shalt heap coals of fire upon his head, and the Lord shall reward thee, saith Solomon, Prov. 25. 21, 22. A 〈◊◊〉 , and all little enough; 1. Thou shalt heap coals on 〈◊〉 head, those coals are (as Austin interprets it) urentes 〈◊〉 gemitus, the scorching sighs of true repentance: q. d. Thou shalt melt these hardest metals, (as many of the Martyrs did their persecutors) thou shalt meeken their rancor, overcome their 〈◊〉 , cause them to turn short again upon themselves, and, upon sight of their sin, shame themselves, and justify thee, as Saul did David. 2. The Lord shall reward thee. (And all his 〈◊〉 are more then bountiful) yet not of merit (for what proportion betwixt the work and wages? but first of mercy. Reward and mercy are joined together in the second Commandment, and Psal. 62. 12. Secondly, of promise, for our encouragement,) 〈◊〉 our labor is not in vain in the Lord. Briefly, it is called a reward, not properly, but by similitude, because it is given after the work done. Next, it is a reward, not legal, but evangelical; promised in mercy, and in like mercy performed. Whence it is also called the reward of inheritance. Now an inheritance is not merited, but freely descendeth on sons, because they are sons. Let no son say, with profane Esau, What is this birth-right to me? or with the prodigal in the Gospel, Give me here the portion that belongeth unto me (such are those that love their friends only, here they have love for love, and that's all they are to look for) but look up to the recompense of reward, with Moses; and answer as Naboth, God forbid that I should so far gratify the devil and mine own evil heart, as to part with my patrimony, my hope of reward, for a little revenge or whatsoever coin, bearing Satan's superscription.
Verse 47. What do ye more then others? ]
Singular things are expected and required of such as have received singular grace and mercy. As to be eminent in good works, to get above others,. to 〈◊〉 our feet where other men's heads are. The way of the righteous 〈◊〉 on high, saith Solomon: he goes an higher way to work then ordinary, and walks 〈 in non-Latin alphabet 〉 , accurately, exactly: he gets even to the very top of godliness, as the word importeth. He knows that more then the common stint is required of him, and that he must do that, that the world will never do: as to be hot in religion, Rev. 3. 16, The carnal Gospeller saith, Religiosum oportet esse, non religentem, It is fit to be Religious, but not so conscientious. So, to be zealous of good works, Tit. 2. 14. but with discretion, saith the 〈◊〉 . The King of Navarre told Beza, he would launch no further into the sea, then he might be sure to return safe to the haven. Though he shown some countenance to religion, yet he would be sure to save himself. So, to abound in God's work; to have a heart full of goodness, as those Romans, Chap. 15. 14. a life full of good works, as Tabitha, Acts 9. 33. But this is to be wise overmuch, saith the flesh. Philosophandum, sed paucis. What need this waste? said Judas. It is too much for you to go up to Jerusalem, to worship, said 〈◊〉 to the people: take a shorter cut rather to the golden calves. They are idle, they are idle, said Pharaoh of God's busiest servants. So, God would have his to walk precisely. This the mad world mocks at: To pluck out their right eyes: this is a hard saying, saith the sensualist: To offer violence to God's Kingdom; Fair and softly goes far; and its good keeping on the warm side of the hedge, saith the Politician: to 〈◊〉 God's 〈◊〉 as the apple of thine eyes; 〈◊〉 how few are 〈◊〉 that will not break the hedge of any Commandment, so they may 〈◊〉 a piece of foul way? Lastly, To love an enemy, do good to them that hate us, & c. But this seems, to the most, 〈◊〉 and impossible. What? love those that 〈◊〉 and 〈◊〉 them? 〈◊〉 daily rage and rail at them, with such 〈◊〉 , as if they 〈◊〉 been as far as hell, for every word that 〈◊〉 cut of their mouths against them, &c? Love this man? Nay 〈◊〉 love the 〈◊〉 himself. They will rather die a thousand deaths, then endure such a one: If they could love him, yet they would not. They are prime Christians in these men's opinions, that 〈◊〉 to Saul's measure, I will do thee no hurt, my son David: If they pass him by, when he is in their power, as the Priest and the 〈◊〉 did the wounded man: if they fall not 〈◊〉 upon him 〈◊◊〉 , and retaliate injuries, they have gone far and 〈◊◊〉 : and such a measure of charity, they hold little 〈◊〉 then 〈◊〉 , 〈◊〉 here attainable. This is the voice and guise of 〈◊〉 and 〈◊〉 . The spirit that is in us lusteth to envy, and prompteth us to 〈◊〉 taunt with taunt, suit with suit, blow with blow, and holds them fools that do not. But this is the wisdom from beneath, and is earthly, sensual, devilish: whereas that from above, is first pure, and then peaceable, (well assured of pardon of sin, and peace 〈◊〉 God, and thence) gentle or equable to men, and easily persuaded, full of mercy (to an offending brother) and good fruits, (friendly expressions,) without wrangling or lawing, and without hypocrisy: such as can be heartily reconciled, and love again without dissimulation, not in word, and in tongue, but in deed and in truth. Not covering a pot-sheard with silver dross, a wicked heart with burning lips. Seven abominations are in such a heart, and his wickedness shall be shown before the whole Congregation, as Absolom's usage of Amnon. A godly man carries neither cruel hatred, a desire to hurt whom he hates, as Esau; nor simple hatred, where there is no desire to hurt, but a disdain to help: he forgives not only, but forgets, as Joseph, Gen. 50. 20. (For injuries remembered are hardly remitted.) And although he loves not his enemies sins, yet he doth their persons: striving to seal up his love, by all loving usage, both in word and deed. And herein he doth more then others; that which is singular, and in the worlds account, seraphicall: that which (in truth) is extraordinary, and above vulgar possibility, it is an high point of Christian perfection: and let as many as are perfect, be thus minded. Benaiah was honorable among thirty, but he attained not to the first three. A natural man may be renowned for his patience and beneficence; but the child of God must herein go before all the wicked men in the world, and strive to be conformed to the first three, the blessed Trinity.
Verse 〈◊〉 . Be ye therefore perfect, even as your father, &c.]
The child (saith one) is the father multiplied, the father of a second edition. Of Constantine's sons Eusebius reporteth, that they put on their fathers fashions, and did exactly resemble him. And of Irenaeus, the same 〈◊〉 telleth us, that he expressed to the life the learning and virtues of his master Polycarp. It were happy for us (and we must labor it) if we could pass into the likeness of the 〈◊〉 pattern. Our 〈◊〉 bonum consists in communion 〈◊◊〉 , and conformity to him; in keeping inward peace with God, that he abhor us not because of the provoking of his sons and of his daughters, 〈◊〉 . 33. 19. and in seeking and keeping (as much as may be) peace with all men, and holiness; purifying our 〈◊〉 as he is 〈◊〉 (in quality, though we cannot in an equality) 〈◊〉 the love of every 〈◊〉 (the ground of all our wranglings, I am. 4. 1.) but especially from the passions and perturbations of the heart; possessing ourselves in patience. For if patience have her 〈◊〉 work, we shall be perfect and 〈◊〉 , wanting nothing. For ( 〈◊〉 ) S t Luke hath it, Be merciful, &c. Cap. 6. 37.
CHAP. VI.
Verse 1. Take heed that ye do not your alms ]
YOur justice, saith the Syriac. For first, We do the poor but right when we relieve them; for they have an interest in our goods, by virtue of the communion of Saints: whereupon 〈◊〉 , Withhold not, saith he, good from the owners thereof: i. e. thy poor brethren. 〈◊〉 , the great Author and owner of all, hath 〈◊〉 the rich (as his stewards, as his Almoners) with the wealth of this world. He hath entrusted them, I say, not lent it them, (to speak properly, for that which is lent, is our own at least for a time) but put it into their hands only, for this end, that their abundance may be a supply for others wants, 2 Cor. 8 9. that their full cups may over-flow into others lesser 〈◊〉 , &c. which if it be not done, they can bring in no good bills of account. It is 〈◊〉 justice then that we do the poor, and it is rapine or robbery (saith S. Chrysostom ) not to relieve them. Secondly, Alms is called Justice, to teach, that alms should be given of things well gotten. In the reign of K. Henry 8. there was one accused (but very unjustly) of heresy, for 〈◊〉 that 〈◊〉 should not be given until it did sweat in a man's hand. The Jews called their Alms-box, Kupha shel 〈◊〉 , the chest of Justice: and upon it they wrote this abbreviate 〈 in non-Latin alphabet 〉 A gift in secret 〈◊〉 wrath. Selymus the great Turk, as he lay languishing, (his incurable disease still increasing,) leaning his 〈◊〉 in the lap of Pyrrhus the 〈◊〉 whom of all others he most loved, I see, said he, O Pyrrhus, I must shortly 〈◊〉 without remedy. Whereupon the great 〈◊〉 , took occasion to discourse with him of many matters; and amongst 〈◊〉 , that 〈◊〉 would 〈◊◊〉 to give order for the well-bestowing of the great 〈◊〉 , taken from the Persian Merchants in divers places of his Empire; persuading him to bestow the same upon some notable Hospital for relief of the poor. To whom Selymus replied; Wouldst thou, Pyrrhus, that I should bestow other men's goods, wrongfully taken from them, upon works of charity and devotion, for mine own vain-glory and praise? Assuredly I will never do it. Nay rather see they be again restored to the right owners; which was forthwith done accordingly; to the great shame of many Christians, who minding nothing less then restitution, but making, ex 〈◊〉 locaustum, do out of a world of evil-gotten goods, cull out some 〈◊〉 fragments, to build some poor hospitals, or mend some blind way: A slender 〈◊〉 of their hot charity.
Before men to be seen of them.]
As those are, that act their part on a stage, and would please the spectators, that they may be applauded: He that giveth, 〈◊〉 S. Paul, Let him do it with 〈◊〉 , with ingenuity, accounting it enough that he hath God the witness of his heart: Not but that men may see our good works, and their praise be sought, modo tibi non quaeras, sed Christo (saith one) so that you seek not yourselves therein, but set up Christ, Let your end be, that the light may be seen, not yourselves seen, Matth. 5. 16. A fool hath no delight in understanding (saith Solomon ) but that his heart may discover itself, i. e. that he may have the credit of it. But he takes a wrong course. For honor (as a shadow) followeth them that seek it not: as the Hittites told Abraham, he was a Prince of God amongst them; when himself had said a little before, I am a stranger and a 〈◊〉 with you &c. Gen 23. 4, 5.
Otherwise ye have no reward of your father, &c.]
Ye take up your wages all afore-hand. Fruit by the way-side seldom resteth 〈◊〉 it be ripe. The cackling hen loseth her eggs, so doth the vainglorious hypocrite his reward.
Verse 2. Therefore when thou doest thine 〈◊〉 ]
Unless thou set light by thy reward, as Esau did by his birth-right: unless thou holdest 〈◊〉 hardly worth having, and art of that carnal Cardinals mind, who preferred his part in Paris, before his part in Paradise.
Do not sound a trumpet before thee]
As the Pharisees did, under a show of assembling the poor to take doal, but indeed to notify 〈◊〉 liberality. If they had been truly liberal, they had made no 〈◊〉 of it: Those vessels yield most sound, that have least liquor.
As the 〈◊〉 do]
From whom as the Saints differ in 〈◊〉 , so 〈◊〉 should in practice: We should have nothing 〈◊〉 with them, no more then a chaste matron desires to have with a 〈◊◊〉 , 〈◊〉 . 27. The spouse desireth to know where Christ feedeth, that she may 〈◊◊〉 to him: for why should I 〈◊〉 , 〈◊◊〉 , as one that turneth aside (or, that is covered and veiled, which was the habit of harlots, Gen. 38. 15, 15?) why should I be reputed a light housewife, whilst I turn aside by the flocks of thy 〈◊〉 ? she would shun, and be shy of all appearance of dishonesty; so should we of hypocrisy. Those Christians of Corinth, are much condemned by the Apostle, that carried themselves so carnally, that a man could hardly discern them from other men.
That they 〈◊〉 have glory of men]
As Jehu, Come, see what a 〈◊〉 I have for the Lord of hosts. Is thine heart upright as 〈◊〉 ? &c. A gracious heart is not a blab of his tongue, but rests and 〈◊◊〉 in the conscience of a secret goodness. Not 〈◊〉 the hypocrite, the 〈◊〉 , the stage-player, for so the word (hypocrite) properly signifieth; such as though little better then rogues, yet sometimes represent the persons of Princes, and carry themselves with other faces then their own, that they may have glory of men, that they may get a 〈◊〉 . And here with agree all the former expressions; whatsoever these men do is merely theatrical ( 〈 in non-Latin alphabet 〉 ) hypocritical, histrionical. They sound a trumpet, as is usual on stages: they do their devoir in the Synagogues, public assemblies and streets, as stage-players act in open places, and by drums and outcries get as much company together as they can. And as they can act to the life those whom they personate, yea out-strip them in outward actions, so do hypocrites, the true Christian. Doth the Publican fix his eyes on the ground? those hypocrites in Isaiah will hang down their heads like bullrushes. Doth Timothy weaken his constitution with abstinence? the false Pharisee will not only weaken his constitution, but wither his complexion with fasting. Doth Zacchaeus give half of that he hath to the poor? the pretender to piety and charity will bestow all his goods to feed the poor, and besides give his body to be burned, as Servetus did at Geneva, Anno 1555. And all for a name, for a little glory among men, which is but a breath, and yet not able to blow so much as one cold blast upon hypocrites, when they shall be cast into 〈◊◊〉 , when God 〈◊〉 wash off their varnish 〈◊〉 rivers of brimstone. No natural face hath so clear a 〈◊〉 and red, as the painted. No rush is 〈◊〉 green and 〈◊〉 , as the bullrush. He is curious to a miracle that can find a knot in it: yet within is nothing but a useless and spongy pith. Over fair shows are a just argument of unsoundness.
Verily I say unto you]
q. d. You would little think it, and themselves will hardly believe it: for they are an impudent kind of people, and will not soon be said. But I assevere and assure you of it, in the word of Amen, the faithful and true witness, Rev. 3 14. all the words of whose mouth are in righteousness, there is nothing froward or perverse in them, Prov. 8. 8. that this is the very truth, and time will prove it so. 〈◊〉 that have fed on hemlock, are so stupefied thereby, that they lie for dead, and feel not till half their hides be hileded off: then they rise, and run away with a 〈◊〉 noise. So 〈◊〉 .
They have their reward]
Paid them down upon the nail in ready money, and have given their acquittance. They take up all their wages afore the years-end, they receive it now, and leave none till hereafter. Its all they are ever like to have, and let them make them merry with it. Egregiam vero laudem, & spolia ampla refertis. A poor reward, God wot; but 'tis that they would have. 'It is their own reward, not God's, saith S. Jerome. As Judas went to his own place, a place of his own providing; so these have their own reward; much good may it do them: Here they have their consolation with Dives: Let them look for no further reward in the day of refreshing: if they do, they are like to be disappointed, 〈◊〉 the Judge. To themselves they bore fruit, Hos. 10. 1. and shall therefore be turned off as empty vines, ib. when the faithful Spouse that lays up her fruit for Christ, Cant. 7. ult. shall hear, Thou art like a green fir-tree, from me is thy fruit found. And albeit in her works of charity in 〈◊〉 , and without hope of reward from men, he may seem to cast her bread upon the waters, down the river (as we say) or on the sea to feed fishes; yet after many days he shall be sure to find it. That labor of love cannot be lost that we resolve to cast away (as the world accounts it) upon Christ.
Verse 3. But thou, when thou dost thine alms. ]
The godly Christian must walk in a divers way to a world of wicked people, as Noah did, really reproving their darkness by his 〈◊〉 , their pride by his 〈◊〉 , their vain-glory by his 〈◊〉 , their ostentation by his 〈◊〉 devotion: not only (planet-like) keeping a constant counter motion to the corrupt manners of the most, but also shining forth fair with a singularity of heavenly light, spiritual goodness, and God's sincerer 〈◊〉 , in the 〈◊〉 mid night of 〈◊〉 impiety.
Let not thy left-hand know, &c.]
A proverbial speech, q. d. 〈◊〉 thyself as much as may be, cast away the vain affectation of human 〈◊〉 . Let not thy left-hand (if it had so much skill) understand what thou givest, and to whom, how much, how oft, at what time, &c. God sets down every circumstance in his book of remembrance; as our Savior (that true Arch-deacon, as well as Arch-shepherd ) sat and viewed the estate, mind and gift of everyone that cast money into the treasury: and as he took 〈◊〉 observation of those that came to hear him, how far they had come, how long they had been there, how little opportunity they had of providing for themselves, and how soon they might faint, if sent away empty, &c. In pugillaribus suis omnia notat. I know thy work, and thy 〈◊〉 , saith Christ to that Church, so to us; I know thine alms and thy privacy. Many give much, and are little noted or noticed. It matters not, saith our Savior, though thy left-hand should not know what thy right-hand doth: there's no loss in that. Some talents are best improved by being laid up. A treasure that is hid is safer from thieves. Steal we therefore benefits upon men, as Joseph did the money into the sacks. And as he made a gain of the 〈◊〉 , and bought Egypt: so may we of the poor we relieve, and buy heaven, Luke 46. 9. Rom. 2. 10.
Verse 4. Thy father that seeth in secret. ]
And best accepteth of secret service, Cant. 2. 14. O thou that art in the clefts of the rocks, let me see thy face, let me hear thy voice, &c. He is all 〈◊〉 , he searcheth the hearts, and trieth the reins, those most abstruse and remotest parts of the body, seats of lust: And as he is himself a Spirit; so he loveth to be served like himself, in Spirit and in truth. He sets his eyes upon such (as the word here signifieth) he looketh wishtly, fixedly, steadily; he seeth thorough and thorough our secret services, not to find faults in them (for so he may soon do not a few, but those he winks at, where the heart is upright) but to reward them, as a liberal pay-master, rich to all that 〈◊〉 upon him, or do him any other business. Who is there even 〈◊〉 you, that shuts the door for naught? that kindleth fire upon mine altar 〈◊〉 naught? Mal. 1. 10. that gives a cup of cold water, and hath not his reward? David would not serve God on free cost; but was he not paid for his pains, and had his cost in again, with 〈◊〉 , ere the Sun went down? Let him but resolve to 〈◊〉 his sins, and God (or ere he can do it) forgiveth him the iniquity of his sin, that in it, that did most gall and grieve him. 〈◊〉 him but purpose to build God a house, God promiseth thereupon (for his good intentions) to build David an house forever. So little is there lost by anything that is done or suffered for God. He sends a way his servants (that do his work many times, and the world never the 〈◊〉 ) as Boaz did Ruth, with their bosom full of blessings; as David did 〈◊〉 , with a royal 〈◊〉 ; as Solomon did the Queen of Sheba, with all the desire of her heart; as Caleb did his daughter Achsah, with upper and nether springs; or as once he did Moses from the Mount, with 〈◊〉 face shining. He shone bright, but knew not of it, yea he 〈◊〉 his glorified face with a veil, and had more glory by his 〈◊〉 then by his face. How far are those spirits from this, which care only to be seen? And slighting God's secret approbation, 〈◊〉 only to 〈◊〉 others eyes with admiration, not caring for unknown riches? Our Savior (besides the veil of his humanity) says, See you tell no man. Its enough for him, that he can 〈◊〉 to his father, I have 〈◊〉 thee on earth: I have finished the work that thou gavest me to do. His work he accounts 〈◊〉 gift; 〈◊〉 wages he looks for in another world, verse. 5. He was content his treasures of wisdom should be hid, Colos. 2. 3. And shall we fret ourselves, when our pittances of piety and charity are not admired? 〈◊〉 it not enough for us that we shall appear with him in glory, and then be rewarded openly?
Shall reward thee openly.]
I, but when? at the resurrection of the just, Luk. 14. 14. at that great assize and general Assembly, he will make honorable mention, in the hearing of Angels and men, of all the good deeds of his children: How they have fed the hungry, clothed the naked, &c. that which they had utterly forgotten: not so much as once mentioning their misdoings, Matth. 25. Yea he shall take them to heaven with him, where the poor men's hands have built him a house afore hand, and they shall receive him into everlasting habitations. But what shall he do in the me an while? Feed on faith (as some read that text, Psal. 37. 3.) 〈◊〉 upon reversions. 〈◊〉 , but while the grass grows, the 〈◊〉 starves. But so cannot a merciful man, for he shall have 〈◊〉 , Matth. 5. 7. Such a mercy as rejoiceth against judgment. Yea, he that can tender mercy to God, may challenge 〈◊〉 from God by virtue of his promise, as David doth, Preserve 〈◊〉 , ô God, for I am merciful, Psal. 86. 2. 〈◊〉 he shall obtain, 1. In his soul, which shall be like a watered garden, fresh and flourishing. For the liberal soul 〈◊〉 be made fat ( Prov. 〈◊〉 . 25.) and he that watereth shall be watered himself. The spirits of wealth distilled in good works comfort the conscience. 2. So they do the body too, when sick and languishing, Psal. 41. 2, 3. Mercy is the best cordial, a pillow of repose, a 〈◊〉 remedy. For if thou draw out thy soul to the hungry, thy health shall spring forth speedily, Isa. 58. 3. For his name, the liberal are renowned in the earth, as Abraham that free-hearted house-keeper, or penny-father; and Obadiah that hid and fed the Prophets by fifty in a cave. Zacchaeus and Cornelius, Gaius and Onesiphorus, how precious are their names! How sweet their remembrance! Who honors not the memorial of Mary for her Spikenard, and of Dorcas for her coats and garments? Whereas the vile person shall no more be called liberal (in Christ's Kingdom) nor Nabal, Nadib, the churl, bountiful. 4. For his estate: The most gainful art is 〈◊〉 -giving, saith Chrysostom. The poor man's bosom, and the Orphans mouth are the surest chest, saith another. Whatsoever we scatter to the poor, we gather for ourselves, saith a third. What we give to the poor, we lend to the Lord, who accounts himself both 〈◊〉 and engaged thereby, Prov. 19. 17. Neither will he fail to bless the liberal man's stock and store, Deut. 15. 10. so that his righteousness, and his riches together, shall endure forever, Psal. 〈◊〉 2. 3. 5 Lastly, His seed shall be mighty upon earth, verse. 21. The son of such a tenant, that paid his rent duly, shall not be 〈◊〉 out of his farm, Psal 37. 26. And that Proverb is proved false by common experience, Happy is that son whose father goeth to the 〈◊〉 : 〈◊〉 il-gotten goods usually come to nothing: the third heir seldom enjoyeth them: unless it be here and there one, that by repentance breaketh off, and healeth his fathers sin by mercifulness to the poor, that the property may be altered, and so his 〈◊〉 lengthened. Oh therefore that rich men would be rich in good 〈◊〉 , ready to distribute, willing to 〈◊〉 (which was a piece of praise used to be ascribed to the ancient Kings of Egypt.) This, this were the way, To lay up for themselves a sure 〈◊〉 ; yea, to lay fast hold on eternal life; when those that with-hold their very crumbs, 〈◊〉 not obtain a drop with Dives, whom to vex and upbraid, Lazarus was laid in the bosom of 〈◊〉 〈◊〉 .
Verse 5. And when thou prayest. ]
A duty of that necessity, that neither the immutability of God's decree, Dan. 9. 1. nor the 〈◊〉 of the promises, 〈◊〉 36 37. 〈◊〉 the effectual 〈◊〉 of our Lord Christ (who 〈◊〉 his Disciples to pray) 〈◊〉 with us, for not doing it. The Jews accounted it an abomination of desolation, when the daily Sacrifice was intermitted and suspended, as under Antiochus. Our Savior perfumed his whole course, 〈◊〉 , his cross with this incense, and thereby purchased 〈◊◊〉 privilege, paved us this new and living 〈◊〉 to the throne of grace, 〈◊〉 . 16. 4. a sure and safe way to get mercy, 〈◊〉 . 23. The Ark was never separated from the Mercy-seat, to show that God's mercy is near unto such as affect his presence. Some 〈◊〉 he hath reserved to this duty, that will not otherwise be yielded, Psal. 〈◊〉 . 23. Ezek. 22. 30. As when he is 〈◊◊〉 to ruinate a people or person, he silenceth 〈◊◊〉 , and forbids them to solicit him any further; as he did Samuel interceding for Saul; and Jeremy for 〈◊◊〉 .
Be not as the 〈◊〉 .]
Who pretend to pray much, but indeed can do nothing at it, because destitute of the spirit of grace, and of supplication; without whose help we know neither what, 〈◊〉 how to pray: Nay, Peter, James and John will be sleeping, when they should be praying in the very hour of temptation. There may be good words and wishes found in a worldlings mouth, Who will show us any good? But none but a David can with faith, 〈◊〉 and fervency say, Lord, lift up the light of thy countenance upon me, &c. Balaam may break forth into wishes and woulds, 〈◊〉 let me die the death of the righteous, &c. But can he 〈◊〉 , as David in like case, Psal. 26. 9. Oh take not away my soul 〈◊◊〉 nor my life with bloody men! An hypocrite may tell a 〈◊◊〉 for himself in earthly regards, or howl upon his 〈◊〉 in the 〈◊〉 of outward comforts; 〈◊〉 in extremity, as a 〈◊〉 at the 〈◊〉 , as a pig under the knife; or importune God 〈◊〉 grace, as a bridge to lead him to heaven; not for any beauty he 〈◊〉 , or 〈◊〉 he finds in it. But will he pray always, will 〈◊〉 light 〈◊〉 in God? saith Job, 〈◊〉 . 27. No surely; he neither doth, 〈◊〉 can do it. When God defers to help at a pinch, as 〈◊〉 ; when 〈◊〉 and vexations increase, he frets and meddles non ore with calling upon God, but 〈◊◊〉 him, because he handles him not 〈◊〉 his own mind; and be taketh himself to 〈◊〉 other course. If God will not come at his call, and be at his beck, away to the witch of 〈◊〉 , with Saul; to the god of Ekron, as 〈◊〉 , to Baalim and Ashteroth, with the revolted 〈◊〉 . Wherein he is like to those barbarous Chinois, that 〈◊〉 their gods, when they answer them not: or that resolute 〈◊〉 , that profanely painted God on the one side of his shield, and the devil on the other, with this inscription, Si tu me nolis, 〈◊〉 : Or that desperate King of Israel, 〈◊〉 (saith he) this evil is from the Lord, and what should I wait for the Lord any longer? Loe, this is the guise of a godless 〈◊〉 . Either he calleth not upon God (which is the description David giveth of him) but is possessed, as it were, with a dumb devil, both in Church and chamber. Or if by reading, or otherwise he have raked together some good petitions, and strive to set some life upon them in the utterance, that he may seem to be well-gifted; yet he doth it not to serve God, but merely to serve himself upon God, He draweth not nigh with a true heart, Heb. 10. 13. uprightly propounding God's service in prayer, and not only his own supply and satisfaction. He is not brought into God's presence with love and desire, as Psal. 40. 8. He labors not with strife of heart to worship him with his faith, trust, hope, humility, self denial, 〈◊〉 well content that God's will be done however, and 〈◊〉 seeking his glory, though 〈◊〉 be not profited, acknowledging the Kingdom, power and glory to be his, Matth 6. 13. Lastly, Working not by a right rule, from a right principle, nor for a right end, he cannot undergo the strife of 〈◊〉 , as Jacob, who wrestled by might and sleight ( 〈◊〉 much the Hebrew word importeth) much less can he continue long in it, as David, he 〈◊〉 soon sated, soon tired. If men observe him not, applaud him not, he giveth over that 〈◊〉 , as tedious and 〈◊〉 , that wherein he finds no more good relish, then in the white of an egg, or a dry chip. And in any extraordinary trouble, instead of calling upon God, 〈◊〉 runs from him, Isa. 33. 14 as Saul did, 1 Sam. 28. 7.
For they love to pray standing, &c.]
Stand they might: 〈◊〉 did the Publican. And when ye stand and pray, saith our Savior, not 〈◊〉 the gesture. It was commonly used among the Jews in the Temple, especially, at the solemn feasts, what time there was such resort of people from all parts, that they could hardly stand one by another. The Primitive Christians also stood praying in their public Assemblies, betwixt Easter and Whitsuntide especially, in token of our Savior's standing up from the dead. Whence came that Proverb amongst them, Were it not for standing 〈◊〉 prayer, the world would not stand. Other gestures and postures of the body in prayer we read of. David and Elijah sat, and prayed. Peter and Paul kneeled, and prayed. Moses and Aaron fell on their faces, and prayed. In secret prayer, there is more liberty to use that gesture that may most quicken us, and help the duty: Elias put his head between his knees in prayer (as one that would strain every vein in his heart.) But in public our behavior must be such as may witness 〈◊〉 communion and desire of mutual edification: there must be a uniformity, no rents or divisions: and special care taken, that our inward affection answer our external devotion: that we stand not in the Synagogues, as these, with desire to be seen of men (as Saul was higher then the rest by head and shoulders) for that is putid hypocrisy, hateful even amongst Heathens. Tully taxeth Gracchus for this, that he referred all his actions, not to the 〈◊〉 of virtue, but to the favor of the people, that 〈◊〉 might have esteem and applause from them.
That they may be seen of men.]
This was the wind that 〈◊◊〉 wind-mill a-work, the 〈◊〉 that made the clock strike. 〈◊〉 telleth us, that the nightingale singeth far longer and 〈◊〉 , when men be by, then otherwise. If 〈◊〉 had not seen 〈◊〉 zeal that Jehu had for the Lord of hosts, he had been nothing 〈◊〉 hot, nor (in his own conceit) so happy. But Christian 〈◊〉 teacheth a wise man, not to expose 〈◊〉 to the fairest show, 〈◊〉 rather to seek to be good, then seem to be so. Not so, every 〈◊〉 and 〈◊◊〉 : these, like Jereboam's wife, never put 〈◊◊◊〉 but when they are to speak with the Prophets: 〈◊◊〉 so holy, as at Church, and in the presence of those whole 〈◊〉 they reverence.
Verse 6. But thou when thou prayest, enter into thy 〈◊〉 , &c.]
The proper place for secret 〈◊〉 (as the family is for private prayer, and the Church for public, Luk. 4. 16.) that being 〈◊〉 from company, we may more 〈◊〉 descend into our own hearts, and be the freer from ostentation and hypocrisy, and from discursation and wandering of mind ( Anima 〈◊〉 fit 〈◊〉 : ) As also for the demonstration of our faith, whereby we believe the omnipresence of God, Who seeth in secret, and 〈◊〉 openly. Daniel indeed opened his windows, and prayed in an 〈◊〉 room; not to be more secret (as Pintus mistaketh it) but to be more seen: and yet not of vain ostentation, but of 〈◊〉 and constant profession. The King had forbidden it (so did Henry the third, King of France, forbid householders to pray with their families.) Daniel did it notwithstanding, as aforetime. God must be obeyed rather then men, as not Scripture only, but nature teacheth. He kneeled upon his knees three times a day, and prayed; That had been his custom, and should be. 〈◊〉 also at morning, at evening, and at noon called upon God, and had his set times for such devotions. But the devil, as it is probable, 2 Sam. 12. 2. had caused him to come from his trench, and then 〈◊◊〉 wound him. He knows well enough that a Christians strength lies in his prayer (as Samsons did in his hair) that it buckleth all our spiritual armor close to us, and makes it useful: that a Christian can never want help, whiles he can pray; as they were wont to say, the Pope can never want money, so long as he can hold a pen in his hand, to command and send for it: That secret prayer is a soul-fatting exercise, as secret meals, we say, feed the body. The old Serpent feels himself charmed and disabled to do hurt by these kind of duties. They have poured forth a charm, when thy chastening was upon them, Isa. 26. 16. Yea, he is deeply wounded and driven out of the field, by these arrows of deliverance, as the King of Syria was, 2 King. 13. 17. which therefore he keeps (what he can) from being multiplied and enlarged. Fervent prayers are the pillars of smoke, wherein the Church ascendeth to God out of the wilderness of this world, and by an humble familiarity converseth, yea 〈◊〉 with him, as Abraham and Moses did (especially, when Satan, sin and conscience accuse) and standeth, as it were, upon interrogatories; such as are those, Rom. 8. 33, 34, 35.
And when thou hast shut thy door]
So to shut out distractions, which yet will grow upon us, do what we can. For though the spirit is willing to wait upon God, all the while of the duty, yet the flesh is weak. It being but partly mortified, draws away 〈◊〉 thoughts many times; and putteth us to S t Paul's complaint, When I would do good evil is present with me. Satan also will be jogging and interrupting us; and will needs be talking to us when we are most busily speaking to God, as the Pythonisse troubled S t Paul, as he went to prayer, Act. 16 16. Worldly things likewise are so natural to us, and so near our senses, heavenly things are so supernal and supernatural, that we cannot without watching our senses, and travel of soul, stay our spirits long upon them. For help herein: S. Augustine 〈◊〉 us, that the ancient Christians of Egypt were wont to use only short and pithy prayers and ejaculations: such as was that of Elias, when he contended with the Priests of Baal, charging God (in two words) with the care of his 〈◊〉 , of his truth, and of his glory. Many other helps there are for the curing and casting out (in a comfortable 〈◊〉 ) these by-thoughts; these birds that would rob Abraham of his sacrifice; these swarms of Egypt, that our hearts 〈◊〉 be as so many Goshens; these creeping things 〈◊〉 , as David hath it. This among the rest, that our Savior here presenbeth, to 〈◊〉 into a secret place, as Abraham did into his 〈◊〉 at Beersheba planted for the purpose (though that was afterwards abused by the Heathens, and therefore forbidden the Israelites, Deut. 12. 3) 〈◊〉 had his Oratory in the fields, where he prayed with deep meditation or soliloquie, as the word there signifieth, Rebeceah upon the struggling of the babes, went to inquire of the Lord, Gen. 25. 22. that is, she went to some secret place to pray, and receive some revelation from God, say Calvin, Musculus, Mercer, others. Jacob had visions of God, when he was all alone upon the way: Elias prayed under the Juniper, our Savior in the garden of Gethsemane, and many times in the mount: Cornelius in some corner of his house, 〈◊〉 on the leads, where also he fell into an ecstacy or trance, and saw heaven open. His soul was separated (after a sort) from his body for the time, whilst he was talking with God, he was so transported and carried out of himself, ut 〈◊〉 esset paene nescia carnis, as S. Jerome testifieth of certain devout women of his time. For the place we pray in, no matter how mean it be, so it be secret. Where there is a Jeremy, a Daniel, 〈◊〉 , a dungeon, a Lions den, a whales-belly are goodly oratours. Shut the door to thee, remembering the weakness of thy flesh and the malice of the devil, watching how. to distract thee. Covenant with thy senses, and bind them to the good abearance all the while: look God full in the face, as David did, Psal. 57. 7. call in, and concenter thy thoughts, as men do the Sun-beams into a burning glass: serve God with thy spirit, as Paul did, Rom. 1. 9. say, All that's within me praise his holy name. Have thy heart at thy right hand, with Solomon's wise-man, lay God's charge upon it to attend upon him: when it roves and wanders, call it in, and 〈◊〉 it; judge and shame thyself for thy distractions, and strive to do better, so shall they never be imputed unto thee. To be wholly freed from them, is a privilege proper to the estate of perfection. Some diseases will not be cured near home, but men must repair to the Bath, or City for help. This infirmity is not to be healeo, till we come to heaven. No shutting of the door will do it, nor anything else, till the everlasting doors be opened unto us, till we enter in by the gates into the City of the living God.
Pray to thy father which is in secret]
There are no dumb children in God's house; the least he hath can ask him blessing. All are not alike gifted, but every godly man prayeth unto thee, saith David: S. Paul was no sooner coverted, but he was praying presently, Acts 9. 11. The spirit of grace, is a spirit of supplication, and teacheth to cry Abba, father, or Father, Father. And this very naming of the Name of God in prayer (though it be no more,) so it be done in faith, entitles a man to heaven, 2 Tim. 2. 19. if withal he depart from iniquity: When such as have the gift of Prophecy, and of doing miracles shall miscarry, and be turned off at last day, because workers of iniquity, Matth. 7. And albeit God's weaker 〈1 page duplicate〉 〈1 page duplicate〉 children cannot utter their mind unto him in well couched words, and variety of expressions, yet, 〈◊〉 their broken 〈◊〉 come from a broken heart, it avails more then affectation of Rhetoric, without affection of prayer. Men are better pleased with the stammering and lisping of their own little ones, then with all the 〈◊〉 speech of all the children in the Town besides. Yea, because the soul is sick, the service is twice welcome. As, if a sick child reach us up a thing, we count it more then to send another of a 〈◊〉 errand. I will spare them, saith he, as a man spares his 〈◊〉 son that serveth him. The business of prayer is more dispatched by sighs then speeches, by desires and groans of the heart, 〈◊〉 our father which is in secret, whether we can express them 〈◊〉 words or no. The Spirit also helpeth our 〈◊〉 (he 〈◊〉 with us, and before us, as the word signifies) and maketh 〈◊〉 in us and for us with groans unutterable. And be that 〈◊◊〉 the hearts, knoweth what is the mind of the spirit: As 〈◊〉 heareth us without ears, so he understandeth us without our words. If we can but groan out, Ah father, it is an effectual prayer. The voice is not simply required, Joh. 4. 24. There is great dispute ( 〈◊〉 one) among the school-men, about the speech of Angels; 〈◊〉 this they agree in, that one Angel speaketh thus to another, 〈◊〉 any one hath a conceit in his mind of anything, with a will 〈◊〉 another should understand it, and that God should understand 〈◊〉 that's enough for the expression of it. So is it with the spirit of man in speaking to God: for the spirit agreeth to the Angels. Yet we must pray for fit words also. Hos. 14. 2. and strive to be 〈◊〉 in all utterance, and in all knowledge, 1 Cor. 1. 5. get 〈◊〉 habit of heavenly-mindedness, let the heart meditate a good matter, and then the tongue will be as the pen of a ready writer, Psal. 45. 1. first prepare the heart, and then stretch out the hands, Job 11. 13. The heart should be praying a good while before the 〈◊〉 ; 〈◊〉 before the seven 〈◊〉 were sounded at the 〈◊〉 〈◊◊〉 seal, there was half an hours silence in heaven. 〈◊◊〉 if there be an honest heart, and a good 〈◊〉 , an 〈◊〉 of prayer usually is in us, though we know it not; as a man may have money about him, and not know so much, till 〈◊◊〉 him willing to search, and glad to find it: Remember, 〈◊〉 , 〈◊〉 promise of the Spirits assistance, and God's acceptance, and know, that as in singing, so in praying, the pleasing melody is in the heart. The voice which is made in the mouth, is nothing so sweet 〈◊〉 that which comes from the depth of the breast. As the deeper or hollower the belly of the lute or violl is, the pleasanter is the sound: the fleeter, the more grating and harsh in our ears.
And thy father which seeth in secret]
And heareth too: as he did Moses when he cried to God, but said nothing; and 〈◊〉 , when she moved her lips, but uttered not herself in an audible voice: and Nehemiah, when he lift up his heart to God, as he spake to the King: and as he doth still his praying people. His ears 〈◊〉 into their prayers, saith S. Peter, after David: that though their prayers are so weak, they cannot ascend to him, he will 〈◊〉 to them. He hearkened and heard, those good souls in 〈◊〉 , chap. 3 16. as loath to lose any part of their precious language. Thus the eyes of the Lord are upon the righteous (when they are praying especially) and his ears are open to their prayers. He seeth his Church when she is in the clefts of the rocks, when she is gotten into a corner and praying, he looks upon her with singular delight, and with special intimations of his love (as Ahasuerus dealt with Esther ) and saith unto her, as he, what 〈◊〉 thy petition, and it shall be given thee? And oh that every faithful soul, whiles it is sitting and feasting with God by secret prayer, and other holy duties, would bethink itself what special boon it hath to beg, what Haman to hang up, what corruption to be subdued, what grace to be increased, &c. How should they be gratified, and their request granted, even to the whole of God's kingdom? The truth is, they might have anything: and that which 〈◊〉 said to his Courtiers flatteringly, God performeth to his people really, The King is not he that can do anything against you. Luther was wont to say, that prayer was after a sort omnipotent: for whatsoever God can do, that prayer can do. Of Luther himself, for his wrestling with God and prevailing (as he was mighty and happy that way) it was said, That man can have anything at God's hands.
Will reward you openly]
Here in part, hereafter in all perfection. He never said to the house of Israel, Seek 〈◊〉 me in vain. This poor man (for instance) prayed, saith David, pointing to himself, and the Lord heard him, and delivered him out of all his distresses. God is known by hearing of prayers, 'tis one of his Titles, Psal. 65, 3. 'tis his praise above all Heathen gods, Isa. 45. 19, 20. By this Manasseh knew him to be God, 2 Chron. 33. 15. and all Israel, 1 King. 18. 37, 39. when it came to a matter of competition: Verily, verily I say unto you, whatsoever ye shall 〈◊〉 〈◊〉 father in my name, he will give it you. If we can find a praying heart, he will find a pitying: if we open our mouths, God will fill them: and he is worthily 〈◊〉 , that will not make himself happy by asking. Of some Heathen Princes it is said, 〈◊〉 they never 〈◊〉 away their suitors sad or discontented: this is most true of God; let a man bring right petitions, 〈◊〉 clear conscience, faith in the promises, and hope to wait the accomplishment, and 〈◊〉 shall not fail of the thing he asketh, or a better: As when God 〈◊〉 David the life of the child, but assured him of his 〈◊〉 , I shall go to him, &c. So he denied his Mother her particular 〈◊〉 for that time: and when his Disciples asked him: curious question, Wilt thou at this time restore the Kingdom 〈◊〉 Israel, &c? That's not for you to know, saith he; but a better thing I can tell: you shall receive power after that the holy 〈◊〉 is come upon you. But many times God is graciously pleased, not only to grant a man's prayer, but also to fulfill his counsel; that is, in that very way, and by that very means that his thoughts 〈◊〉 on. But say he do neither of 〈◊〉 ; yet the very ability to pray 〈◊〉 the 〈◊〉 Ghost, is a sweet and sure sign of salvation, Rom. 10. 13. And a very grave Divine writeth thus: I cannot but prefer 〈◊〉 prayers for some temporal mercy, far before that mercy for which I pray. Yea I had rather God should give me the gift of prayer, then (without that gift) the whole world besides. As 〈◊◊〉 that are ita congregabiles (saith another Divine of good note,) so very good-fellows, that they cannot spare so much time out of company, as to seek God apart, and to serve him in secret, they sufficiently show themselves thereby, to have little fellowship or 〈◊〉 with God, whom they 〈◊〉 seldom come at.
Verse 7. But when ye 〈◊〉 , use not vain repetitions ]
Babble not: bubble not, saith the 〈◊〉 , as water out of a narrow- 〈◊〉 vessel. Do not iterate or inculcate the same things- 〈◊〉 & ad nauseam, as Solomon's fool, who is full of words (saith he:) and this 〈◊〉 of his 〈◊〉 〈 in non-Latin alphabet 〉 , in his vain 〈◊〉 . A man 〈◊〉 not tell what shall be, and what shall be after him 〈◊◊◊〉 ? Such a one also was that Battus (to whom the 〈◊◊〉 hath relation,) an egregious babbler. In common 〈◊〉 a sign of 〈◊〉 , to lay on more words upon a 〈◊〉 then 〈◊◊〉 : how much more in prayer? Take we 〈◊〉 we 〈◊〉 not the sacrifice of fools, God hath no need of 〈◊〉 , 1 Sam. 21. 15. with Psal. 5. 5. He is in heaven, and thou upon earth, therefore let thy words be few, Eccles. 5. 2. Prayers move God, not as an Orator moves his hearers, but as a child his father, ( your Father knoweth that ye have need of all these things, ver. 8.) Now a child is not to chat to his father, but to deliver his mind, humbly, earnestly, in few, direct to the point. S. Peter 〈◊〉 have men to be sober in prayer, that is, to pray with due respect to God's dreadful majesty, without trifling or vain babbling. He that is 〈◊〉 in spirit, prays much, though he speak little, as the Publican, Luk. 18. and Elias, 1 King. 20. 36. But as a body without a soul, much wood without fire, a bullet in a gun without powder; so are words in prayer without spirit. Now long prayers can hardly maintain their vigor: as in tall bodies, the spirits are diffused. The strongest hand long extended will languish, as Moses hand slacked against Amalec: Its a praise proper to God, to have his hand stretched out still. Our infirmity suffers not any long intention of body or mind. Our devotion will soon lag and hang the wing: others also that join with us, may be tired out, and made to sin by 〈◊〉 and wanderings. In secret indeed, and in extraordinary prayer with solemn fasting; or so, when the heart is extraordinarily enlarged, our prayers may and must be like wise. Solomon prayed long at the dedication of the Temple, so did those godly Levites, Neh. 9. Our Savior prayed all night sometimes, and rising up a great while before day, he went apart and prayed, Mar. 1. 35. Of Luther it is reported, that he spent constantly three hours a day in prayer, and three of the 〈◊〉 hours, and fittest for study. It was the saying of a grave and godly Divine, that he profited in the knowledge of the word, more by prayer in a short space, then by study in a longer. That which our Savior condemneth, is needless and heartless repetitions, unnecessary digressions, 〈◊〉 prolixities, proceeding not from heat of affection, or strength of desire (for so, the repetition of the self-same petition, is not only lawful, but useful. See Psal. 142. 1. and 130. 6.) but either out of ostentation of devotion, as Pharisees, or opinion of being heard the sooner, as Heathens, when men's words exceed their matter, or both words and matter exceed their attention and affection. See that these be matches, and then pray and spare not.
For they think they shall be heard for their much speaking]
As Orpheus, in his hymns, and other Pagans: calling, as the Mariners in Jonah, every man upon his God: and, lest they should not hit the right, closing their petitions with that Dij{que} Deae{que} omnes. And as this was the folly and fault of Pagans, so is it also still of the Papists, whom the holy Ghost calleth Heathens, with whom they 〈◊〉 , as in many things else, so in their Battologies or vain repetitions: which are so gross, 〈◊〉 the devil himself (had he any shame in him.) might well be a shamed of them. In their Jesus- 〈◊〉 (as they call it) there are fifteen of these prayers, 〈◊〉 , Jesus, 〈◊〉 have mercy on me. Jesus, Jesus, Jesus help me. Jesus, Jesus give me here my purgatory. Every of which petitions are to be ten 〈◊〉 times at once said over for a task. So on their Church and College-doors, the English fugitives have written in great golden letters, Jesus, Jesus, converte Angliam, 〈◊〉 , 〈◊〉 . These be their weapons, they say, prayers and tears. But the truth is, the 〈◊〉 (the Popes blood-hounds) trust more to the 〈◊〉 , then to their prayers: like vultures, whose nests, as Aristotle saith, cannot be found, yet they will leave all games to follow an Army, because they delight to feed upon carrion. Their faction is a most 〈◊〉 sharp sword, whose blade is sheathed, at pleasure, in the bowels of every Common-wealth, but the handle reacheth to Rome and Spain: They strive under pretence of long prayers, and 〈◊〉 sanctity ( 〈◊〉 is double iniquity) to subdue all to the Pope, and the Pope to themselves. Satan, they say, sent Luther, and God sent them to withstand him. But that which 〈◊〉 said of chariots armed with sithes and hooks, will be every day more and more applied to the Jesuits: at first they were a terror, afterward a scorn.
Verse 8. Be not ye therefore like unto them ]
God would not have his Israel conform to the Heathens customs, nor so much as once name their Idols, Exod. 23. 13. Psal. 16. 4. No more should Christians (as some are of opinion.) That of Cardinal Bembus is somewhat gross, concerning their S t Francis, quod in 〈◊〉 Deorum ab Ecclesia Romana sit relatus. But this is like the rest: For if we may believe Baronius, we may see their lustrall water, and sprinkling of 〈◊〉 in Iuvenals sixth Satire: lights in sepulchers, in Suetonius his Octavius: lamps lighted on Saturday, in 〈◊〉 96. Epistle; distribution of tapers among the people, in Macrob. Saturnals, &c.
For your heavenly father knoweth what things ye need &c.]
And therefore answereth many times before we ask: as he did David, Psal. 32. He prevents us with many mercies we never sought him for; that our praises may exceed our prayers. I am found of them that sought me not, saith God: but yet in the same place it is said, I am sought of them that asked not for me. Importing, that we never seek to him for grace, till effectually called by his grace. Howbeit no sooner is any truly called, but he presently prayeth. Say not then, if God know our needs, what need we open them to him? The truth is, we do it not to inform him of that he knows not, or to stir up mercy in him, who is all bowels, and perfectly pitieth us: but 1. Hereby we acknowledge him as a child doth his father, when he runs to him for food. 2. We run that course of getting good things, that he hath prescribed us, Jer. 29. 11, 12. Which Moses and Elias knew, and therefore the former turned God's predictions, the later his promises into prayers. 3. Hereby we prepare ourselves holily to enjoy the things we crave: for prayer both sanctifieth the creature, and increaseth our love and thankfulness, Psal. 116 1. 4. Prayer prepareth us, either to go without that we beg, if God see fit, as David, when he prayed for the childes life, and was fitted thereby to bear the loss of it; or else to part with that we have got by prayer, for the glory of God the giver of it. Those that make their requests known to God with thanksgiving, shall have (at least) the peace of God that passeth all understanding, to guard their hearts and minds in Christ Jesus. They shall have strength in their souls, the joy of the Lord shall be their strength, the glory of the Lord shall be their rearward. In their marching in the wilderness, at the fourth Alarm, arose the standard of Dan, Asher and Naphtali; these were the rearward of the Lord's host; and to these were committed the care of gathering together the lame, feeble and sick, and to look that nothing was left behind. Unto this the Prophet Isaiah seems (in that text) to allude, and so doth David, Psal. 27. 10. When my father and mother forsake me, the Lord will gather me, And this comfortable assurance was the fruit of his prayer.
Verse 9. After this manner therefore pray ye ]
Forms of wholesome words are profitable. A set form of prayer is held fittest for the public; and for such weak Christians as are not yet able to express their own desires in their own words. The utterance of wisdom is given to some Christians only, 1 Cor. 12. 8. yet are all to strive unto it, that the testimony of Christ may be confirmed in them, 1 Cor. 1. 5, 6. God will take that at first, that afterwards will not be accepted. If words be wanting, pray that God, that commands thee to take words and come before him, to vouchsafe thee those words, wherewith thou mayest come before him. Speak, as the poor man doth, supplications: so did the prodigal: Forecast also (with him) what thou wilt say: Praemeditate of the matter, disposing it in due order (as one would do that is to speak to a Prince: God is a great King, Mal. 1. 23.) Some think we must never pray but upon the sudden, and extraordinary instinct and motion of the spirit. This is a fancy, and those that practice it, cannot but fall into idle repetitions, and be confused; going forward and backward, like hounds at a loss (saith a good Divine) and having unadvisedly begun to speak, they know not how wisely to make an end. This to prevent, premeditate and propound to thyself fit heads of prayer: gather catalogues of thy sins and duties by the decalogue; observe the daily straits of mortal condition, consider God's mercies, your own infirmities, troubles from Satan, pressures from the world, crosses on all hands, &c. And as you cannot want matter, so neither words of prayer. The Spirit will assist, and God will accept, if there be but an honest heart and lawful petitions. And albeit we cannot vary them as some can; our Savior in his agony, used the self-same words thrice together in prayer; and so may we, when there is the same matter and occasion. He also had a set form of giving thanks at meat; which the two Disciples at Emmaus hearing, knew him by it. A form then may be used, we see, when it is gathered out of the holy Scriptures, and agreeable thereunto. Neither is the spirit limited hereby: for the largeness of the heart stands not so much in the multitude and variety of expressions, as in the extent of the affection. Besides, if forms were unlawful, then neither might we sing Psalms, nor join in prayer with others, nor use the forms prescribed by God.
Our Father which art in Heaven]
Tertullian calls this prayer, a breviary of the Gospel, and compend of saving doctrine: It is framed in form of the decalogue: the three former Petitions respecting God, the three later, ourselves and others. Every word therein hath its weight. Our, there's our charity: Father, there's our faith: In heaven, there's our hope. Father is taken sometimes personally, as in that of our Savior, My father is greater then I; sometimes essentially, for the Whole Deity, so here. Now, that God is in Heaven, is a notion that heathens also have by nature: and do therefore in distress, lift up eyes and hands thither-ward. And lest man should not look upward, God hath given to his eyes peculiar nerves, to pull them up towards his habitation; that he might direct his prayer unto him, and look up, Psal. 5. 3. that he might feelingly say with David, Whom have I in heaven, but thee? Unto thee lift I up mine eyes, ô thou that dwellest in the heavens. Behold, as the eyes of servants look to the hand of their Masters, &c. Psal 123, 1, 2. It is reported of 〈◊〉 , that he preached so powerfully, that he seemed to thunder, and prayed so earnestly, that he seemed to carry his hearers with him up into heaven.
Hallowed be thy Name.]
1. Honoured be thy Majesty. According to thy Name, O God, so is thy praise, Psal. 48. 10. Now God's Name is holy and reverend, Psal. 111. 9. Great and terrible, Psal. 99. 3. Wonderful and worthy, Psal. 8. 1. Jam. 2. 7. High and honorable, Isa. 12. 4. Dreadfull among the Heathen, Mal. 1. 14. and exalted above all praise, 〈◊〉 . 9. 5. His glory is, as himself, eternally infinite; and so abideth, not capable of our addition or detraction. The Sun would shine, though all the world were blind, or did willfully shut their eyes. Howbeit to try how we prize his glory, and how industrious we will be to promote it, God lets us know that he accounts himself, as it were, to receive a new being by those inward conceptions of his glory, and by those outward honors we do him: when we lift up his Name as a Standard, saying, Jehovah Nissi, The Lord is my 〈◊〉 , Exod. 17. 15. When we bear it up aloft (as the word used in the third Commandment, whereunto this petition answers, signifieth) as servants do their Masters badges upon their shoulders; Being confident (with S. Paul ) of this very thing, that in nothing we shall be ashamed (whilst we hallow this holy God, Isa. 5. 16.) bue that with allboldnesse or freedom of speech, as always, so now Christ shall be magnified in our bodies, whether it be by life or by death, Phil. 1. 20.
Verse 10. Thy Kingdom come. ]
Thy kingdom of power and providence: but especiaily, enlarge thy Kingdom of grace, and hasten thy Kingdom of glory. The Jews pray almost in every prayer, Thy Kingdom come, and that Bimheroch, Bejamenu, quickly, even in our days. But it is for an earthly Kingdom: that which the Apostles also so deeply dreamt of, that our Savior had very much ado to dispossess them. For most absurdly and unseasonably many times, they would ask him foolish questions that way, when he had been discoursing to them of the necessity of his own death, and of their bearing the cross. 〈◊〉 , S. John very wisely interrupts him, one time among the rest, as weary of such sad matter, and, laying hold on something our Savior had said by the by, tells him a story of another 〈◊〉 . They were besotted with an odd conceit of 〈◊〉 and offices to be distributed, here, among them, as once in David's and Solomon's reign. And what shall we think of their opinion, that not content to affirm, that 〈◊〉 the fall of Antichrist, the Jews shall have a glorious conversion, and the whole Church such a happy Halcyon, as never before; but also that the Martyrs shall then have their first 〈◊〉 , and shall reign with Christ a thousand years? 〈◊〉 tor holdeth, they shall so reign in heaven. Alstedius not only saith, they shall reign here on earth, but beginneth his millenary about the year of our Lord, 1694. Let our hearts desire and prayer 〈◊〉 God for Israel oe, that they may be saved. Let us also 〈◊〉 and pray for such poor souls in Asia and America, as worship the devil: not inwardly only (for so too many do amongst us) but with an outward worship. And this we should the rather do, because Divines think, that when all Israel shall be called, and as it were raised from the dead, Rom. 11. 15, 26. when those two sticks 〈◊〉 be joined into one, 〈◊〉 . 37. 16. then shall many of those deceived souls, that never yet savingly heard of God, have part and portion in the same resurrection.
Thy will be done.]
God's will must be done of thee, ere his kingdom can come to thee. If thou seek his kingdom, seek first his